Paraphrase Upon the Books of the Psalms, Book 1 · Psalm 16
The Sixteenth Psalme.
‖Davids Jewel, o… Sculpture.a.MIchtam of David.
Paraphrase. The sixteenth is a special, pretious, memorable Psalm, of Davids composure, full of confidence in God (through Christ, whose resurrection is therein prophetically represented,) and of resolved adherence to him, and humble dependance on him.
1. Preserve me, O God, for in thee do I put my trust.
O most powerful and most gratious God, I am by thy wise providence permitted to fall into a great distress, from whence I am no way able to rescue or relieve my self: in thee is my full affiance; to thee I resort, for the seasonable interposition of thine hand to my preservation and deliverance.
2. †or, I have saidb.O my soul, thou hast said unto the Lord, thou art my Lord;c. my goodness extendeth not to thee.
When I consider thy dealings toward me, I have nothing to do, but to admire thy grace and free undeserved mercy in them; which as I cannot merit, so I acknowledge I have nothing to retribute to them, but that which is thine already, all that I have coming first from thee.
3. *To the Saints that are in the earth, and to the excellent, all my delight is in them.d.But to the Saints that are in the earth, and to the excellent, in whom is all my delight.
All that I can do to express mine infinite obligations to thee, is to devolve that love and gratitude, due to thee, to all thy pious servants upon the earth, to value them, and esteem of them, above all the greatest men in the world, upon that one account of being beloved, and prized, and set apart by thee. And this I heartily do, and proclaim to such, that all my joy and delight is in them.
4. ‖Let their Idols be multiplied; let them hasten after another, or endow, or present another.Theire. sorrows shall be multiplied that hasten after another God; their drink-offerings of blood will I not offer, nor take up their name into my lips.
If others fall off from the true God, and betake themselves to the worship of Idols, the false heathen Gods of the Syrians, Moabites, &c. round about them; yet will not I by any means be brought to partake in their unhumane detestable sacrifices, of the blood not of beasts, but men, nor ever swear by any of their false Gods, nor pay any respect unto them.
5. The Lord is the portion of mine inheritance, and of myf. cup: thou*holdest, see note f. maintainest my lot.
The true and only God of Heaven and earth is he whom I worship; his service is profest, and, by his own direction, set up in that kingdome which is fallen to me, as my portion, whilest other princes of the world live in ignorance of him, and follow their detestable Idol-worships. 'Tis he that hath honoured and blest me exceedingly, giving me a kingdome, and such a Kingdome: from his special providence alone it is that I enjoy all that I now enjoy.
6. †The portions.Theg. lines are fallen to me in pleasant places, yea, I have a goodly heritage.
I have all joy and pleasure in that condition wherein thou hast placed me here, (though it be mixt sometimes with afflictions and pressures:) the greatest Prince in the world, which rules over Heathens, and knows not the true God, is not fit to compare with me.
7. I will bless the Lord, who hath given me counsel: myh. reins also‖chastice instruct me in the night season.
And for the afflictions that God is pleased to permit to fall upon me, and the many sad thoughts, in reflection thereon, which possess and exercise me whole nights together, I have all reason to bless and glorifie his name for them, to think it all joy (Jam. i. 2. 1 Pet. iv. 13, 16.) that I am thus exercised; these being the most regular and effectual means to instruct and admonish me, and cure the follies and faults that I have been guilty of.
8. I have set God alwayes before me: because he is at my right hand, I shall not be†cast down foreign moved.
And when the sadness or sharpness of my pressures seem most to threaten my fall, even utter destitution and destruction, I have yet my reserve and refuge, which will secure me from all such black despairing thoughts. The remembring of God, who is alwayes present with me, ready to support me under afflictions, and in his time to deliver me out of them, is to me an anchor of the firmest hope, that I shall never be finally forsaken by him, cast down by the enemy, or devested of that dignity to which my God hath advanced me.
9. Therefore my heart is glad, and myi. glorie rejoyceth; my flesh also shall rest in hope.
This is full matter of joy to my heart, and of boasting to my tongue, and of all kinde of assurance to every part of me.
10. For thou wilt not leave my soul ink. hell, neither wilt thou suffer thine holy one to see corruption.
For thy promises to me are firm, and oblige thee not to forsake me so, as that I shall be either killed by Saul, or opprest finally by him or any other. Thou hast designed me to be King, and therein favoured me exceedingly, (see note on Psal. iv. d.) and all the malice of men, though they bring me never so low, shall not finally prevail against me. (And this having a first literal, but lower completion in Davids person, was more fully and ultimately to be fulfilled in the son of David, the eternal Word of God, the Messias of the world, who in the dayes of his flesh, though he were crucified by the Jews, should yet by the power of his eternal Godhead be raised again from the dead, and that within the compass of three dayes, before his body should naturally tend to corruption. See Act. ii. 20. and xiii. 35.)
11. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
Thou shalt protect me, and keep me alive from the malicious designs and machinations of mine enemies, and refresh, and comfort me abundantly with thy favour and love, and special care of me, and by continuing me in that throne, whereto thou hast advanced me, give me continual matter of rejoycing. (And this was most eminently completed also in Christ, when by the power of his father he was more then preserved from death, rescued from it, when he was under it, raised from death to life, and exalted in great triumph to his everlasting kingdome in heaven; and so applied, Acts ii. 28.)
Annotations on Psalm XVI.
Tit. Michtam] From foreign signare, notare, insculpere, to seal, to note, or ingrave, is foreign foreignany pretious thing; either such, as for securing of it is sealed up, as a foreign, or for preserving it from forgetfulness, is ingraven in marble, &c. Hence it is, that the Targum renders it here foreign a right Sculpture, (foreign from the Greek foreign to engrave) and the Lxxii. foreign, an inscription on a Pillar; not reading it foreign as some conjecture, from foreign scripsit, to write, but foreign from foreign insculpsit, to ingrave, to denote it a Psalm fit to be ingraven for everlasting memory foreign, on an eminent Pillar, saith Apollinarius, to be written in golden letters (as foreign also signifies the finest gold, Psalm XLV. 9.) and preserved in our hearts for ever. And this especially, as containing a signal prophecy of the resurrection of Christ, recited from hence, Acts ii. 25, 26, 27. (three verses cited from this Psalm v. 8, 9, 10.) and again Acts xiii. 35. As when Job delivers that notable speech, applied by the antients generally to the resurrection (though, as this here, capable of a first interpretation, which was to be verified in his own person, in raising him from his present calamitous estate,) I know that my redeemer liveth, and that I shall stand in the latter day upon the earth;—he introduceth it in this form, Oh that they were pr nted in a Book, that they were graven with an iron pen and lead, (i. e. the Sculpture filled up with lead, that the letters might continue the longer legible) in the rock (or flint, or hard stone, marble, or other the most durable matter) for ever; which is just the foreign, the inscribing on a Pillar here, in order to the preservation, and special observation of such speeches, which had their farther completion to be expected in Christ, over and above what belonged to them in relation to the present condition of the speakers.
V. 2. O my soul] Where the Hebrew copies read foreign foreignthou hast said, in the feminine, and the Chaldee paraphrase foreign, thou, my soul, hast said, 'tis evident the Lxxii. and Syriack, and Latine, and Arabick, and Aethiopick, read foreign in the first person, I have said, for so they render it foreign, Dixi Domino, I have said unto the Lord.
V. 2. My goodness] There is difficulty in this phrase foreign The literal rendring is,foreign My goodness in no wise to, or, with thee, which the Lxxii. (and so the Latine, Arabick, and Aethiopick) render paraphrastically, foreign, thou hast no need of my good things. But the Chaldee read foreign my goodness is not given but from thee; and the Syriack more simply, my good is from thee. In which readings either the negative particle seems to be omitted (for so the Syriack reads it foreign &c. and my good from—without any) or else to be doubled (for so 'tis in the Chaldee,) and that is all one as if it were omitted, the two negatives or [non nisi] being all one with the bare affirmative. In this variety, the safest way of reconciling the interpretations is, to suppose them on all sides to be rather paraphrastical explications, than literal rendrings. The Lxxii. by reading, thou hast no need of my good things, whether my good works, or my liberalities, thought to express the sense of [my goodnesses not to, or, with thee,] i. e. tend not to thy avail or advantage, are not prized by thee; and the Chaldee and Syriack, by another phrase, seem to have meant the same thing, My good is all from thee, I am so far from meriting any thing of thee by any good works of mine, that indeed those good works are not mine, but thine only, as flowing, and being given to me by thee. And both these together seem to make up the full sense; my goodness, or (as foreign and the Greek foreign critically signifies) my liberality is so far from meriting from thee, or being any considerable return unto thee, that it is thy right, and so a meer mercy received from thee.
V. 3. But to the Saints] The difficulties of this third verse may best be removed,foreign by observing the dependance of foreign to the Saints, on what preceded v. 2. That began with foreign I said, or, thou (my soul) hast said unto the Lord, with which fairly connects foreign to the Saints; i. e. I said, or (again) my soul thou hast said to the Saints. What saints he speaks of, he specifies in the next words, foreign who they, i. e. (by an Hebraisme) they who are on the earth. Then regularly follows in construction, foreign and to the exc…llent, Gods chosen people, dignified and advanced by him. To the Saints— and to these I said, foreign all my delight is in them. To the first part of this interpretation the Lxxii. accord, foreign, to the Saints that are in the earth; only they adde foreign instead of foreign (which they saw to be a pleonasme, and unsignificant,) and thereby more distinctly connect it to the foregoing words, thus, I said unto the Lord, my goodness, &c. To the Saints on his earth, or, to his Saints on the earth, &c. One speech apportion'd to the Lord, that of an humble reflection on himself, another to the Saints of the Lord, savouring of charity and kindness to them. But for the latter part of the verse, the Lxxii. seem to have read it otherwise; not foreign foreignand to the excellent, but foreign in Hiphil, he magnified (as the word is used Isa. xLii. 21.) for so they read foreign, (applying it to God) he hath magnified all his pleasures (as if it were foreign his, not, my pleasures) in them. But the Chaldee and the Syriack agree to the vulgar reading throughout, and so the sense and context require. The Jewish Arabick translator would have the words of these two verses thus distinguished; I said to the Lord, thou art my Lord; not unto you, or from you, said I to the Saints, &c. i. e. my good is not from you, but from the Lord.
V. 4. Sorrows] In what notion foreign is to be taken,foreign is uncertain among the antient interpreters. From the two notions of foreign, one for doluit, to grieve, the other for elaboravit, to labour, or form, or make any thing, there are two significations of the Noun: the first for sorrow or pain, and in that sense the Lxxii. here take it, rendring it foreign, their weaknesses, and the Latine, infirmitates (in the notion of weakness for sickness or pain) and so the Syriack foreign (and to the same sense the Arabick) their pains. The second for an Idol, or image, so Hos. viii. 4. their silver and gold they have made foreign images; the Chaldee render it foreign the Lxxii. foreign idols. So 2 Sam. v. 21. and Mich. i. 7. And thus the Chaldee understand it here, and render it foreign their idols. And this is most agreeable to what follows, foreign, either let them hasten a contrary way, or after another, (i. e. another God, for which the Lxxii. have foreign, either reading foreign afterward, for foreign another, or else meaning by foreign, hastening after these following, or worshipping of Idols) which sure refers to their idol-worship, or in another notion of foreign in Kal to endow, or send gifts, or presents (see Kimchi in Radic.) for so to endow another] is, in the prophetick stile, to marry the daughter of a strange God, Mal. ii. 11. and by that means to be brought to their Idol sacrifices, Num. XXV. 2. And to give gifts to another] is in like manner to present the false Gods, as Ezech. xvi. 18. thou tookest thy broidred garments, and coveredst them, (the idols, v. 17.) thou hast set mine oyle and incense before them, my meat also, &c. and so to this fitly connects, their drink-offerings will I not offer; and so doth also the not taking their names into his lips, viz. as that literally signifies, the avoiding the names of false Deities, and substituting, as the Jews did, words of detestation in stead of them; or else not swearing by them, as foreign to take the name signifies to swear by it, in the third Commandment, Exod. XX. 7. and Deut. v. 20. and so Psal. XXIV. 4. foreign to take his soul, is to swear by his soul, and Psal. L. 16. and takest my covenant into thy mouth, the Chaldee render it foreign and swearest by my name, and remembrest my covenant. But Abu Walid prefers the notion of foreign for hastening, and so doth Kimchi also in his Comment on this place, though in his roots he reject it.
V. 5. Cup] the frequent and proverbial use of the word foreign foreigncup, or pot, among the Hebrews, may here deserve to be taken notice of. It signifies by metaphore any thing that befalls any man, good, or bad. So Mat. xx. 22. Can ye drink the Cup that I shall drink of, i. e. indure the afflicted condition that expects me? and so c. xxvi. 39. let this cup pass from me, i. e. the sorrow that was then approaching. For as those that are of the same family, or at the same table, drink of the same Cup, the wine in the pot, or cup is distributed among them, and every one hath his part, or portion of it, one the top, another the middle, another the bottome of it; and if there be any bitter mixture in the cup, (as in the myrrhate wine) then he that drinks the bottome, is said to suck out the dregs of that cup:] so in the distributions and dispensations of Gods providence, every man hath his portion, either sweet or bitter, and this, from this analogie, is called the portion of his cup, that part, which in the distribution comes to him; foreign saith Apollinarius, the lot, or part, or portion of his cup. So Psal. xi. 6. See note d. And thus it is most fitly joyned with foreign portion of mine inheritance or division, foreign(from foreign divisit) i. e. of any possession or land, divided among many, distributed in like manner, as the cup among the guests, every one his portion. And thus doth David (raised by God to be the King of the Jews, that people to whom God had in a special manner revealed himself, & by whom he was worshipped) very fitly say, that God in opposition to the many false heathen Gods, was the portion of his division, worshipt by that people over whom he was King. As for foreign] that follows in the end of the verse,foreign it is best rendred, thou holdest my lot,] meaning thereby thou givest me mine inheritance, the portion of worldly wealth and greatness, that I have, comes all from thee. For the old way of sortition was by staves, or rods, as appears by the choise of the tribe of Levi to the service of the altar, Numb. xvii. 2. Take of every one of them a rod, &c. and write his name upon the rod, and Aarons name upon the rod of Levi, v. 3. and the mans rod whom I shall choose, shall blossome, v. 5. and Aarons rod blossoming, Levi was chosen. And by this means 'tis said, that the land of Canaan was divided, Josh. xviii. The several shares or portions, and also the names of the several tribes being written on staves or rods, Eleazar the priest having put on the Urim and Thummim, took up in one hand a rod of shares, in the other a rod of tribes, and thereby assigned to all their portions. So that for God to hold in his hand the lot, is, in reference to that custome, to give, or assigne a portion to him whose lot it is. See Schindlers Pentagl. p. 342. B. And to this critically agrees the word foreign here, from foreign to hold, or take into the hand. And by this of sortition by rods I suppose may be explained that of Psal. cxxv. 3. the rod of the wicked shall not rest on the lot of the righteous, (the word foreign here) i. e. the wicked shall not continue to prosper in this world; that portion which is promised and assigned good men, felicity in this world, (though with a mixture of persecutions, yet godlinesse hath the promise of this life,) shall not be lasting or durable to the wicked, lest the righteous be thereby tempted to doe as they doe, to put their hand unto wickednesse, as there it follows.
V. 6. Lines] From foreign to bind, is foreign foreigna cord. With cords they used to measure their grounds in surveighs, Amos vii. 17. thy land shall be divided foreign by cord, and Zach. ii. 5. in his hand was foreign a cord of measure, or measuring cord; so 2 Sam. viii. 2. And from hence, by metonymy, it comes frequently to signifie any space or portion of land, that belongs to any. So Deut. iii. 4. foreign the LXXII. render it foreign, All the territories of Argob; the Syriack read, all the tract; the Vulgar, all the region; the Chaldee, all the places of the Province of Argob. So Zeph. ii. 6. Woe to those that inhabite foreign the LXXII. render it foreign; the Vulgar, funiculus maris, the cord of the Sea; but the Chaldee, foreign the shore of the Sea, and so the Arabick; but the Syriack, the Maritime tract, or region by the Sea side, i. e. Palaestine. This therefore is the fittest rendring of the word, not literally, lines, but in the figurative sense, portions: and so the Targum reads it, foreign lots or portions; and so we read it Jos. xvii. 14. foreign not, one line, but, one portion, as that is all one with one lot, foregoing; and so v. 5. foreign ten portions.
V. 7. Reins] This verse hath some obscurity in it, which perhaps may be best removed by considering the importance of foreign my reins instruct me. From foreign in the notion of hoping, expecting, desiring, comes the noune foreign foreignreins or kidneys, as the seats of desire. These by metonymy signifie not only desires, but the secret or inward thoughts: as Psal. vii. 10. when God is said to try the hearts and reins, i. e. al the desires and thoughts of the heart of any; so Jer. xii. 2. thou art neer in their mouth, and farr from their reins, i. e. frequently spoken of, but seldome considered, or thought of by them. And in this sense, I suppose, it is to be taken here, for thoughts of the heart. Then for foreign it signifies to chasten, foreignto punish, to rebuke: so 1 King. xii. 14. my father foreign chastened you with rods, but I foreign will chasten you with scorpions: so Psal. vi. 1. neither foreign Chasten me in thy displeasure: so Deut. xxii. 18. the Elders of the city shall take him, foreign and shall chastize him. And thus, I conceive, it is to be taken here, not for instructing simply, but for chastizement which is designed for instruction. The Chaldee reads foreign which the Latine renders, castigant me, but 'tis hard to guess, how that word should so signifie, unless from the notion of foreign, to deal with as with a child, to lead gently: but the Syriack read foreign (which makes it reasonable to conjecture the Chaldee reading to be mistaken foreign for foreign from foreign to chasten) my reins chasten'd me; and so the LXXII. have foreign, chastened me, the Latine corripuerunt rebuked, the Arabick, commonuerunt me, and Apollinarius paraphrases it by foreign, I was tamed, which is relative to chastizment. And then the meaning will be, my thoughts punish me, I have many afflicting thoughts in the night season, when I consider, and reflect upon my present state of distresse, the difficulties that incompasse me. For it is certain this Psalm was made by him in a time of distresse, and that makes him begin with calling on God for preservation: and though the following verses are spent on another subject, yet what now succeeds v. 8, 9, 10. is all to this matter; his confidence that he shall not be left in foreign, which we render hell, being an evidence, that he considers himself, as in that melancholy state at the present. So Job xix. 27. where he refers to his present calamitous condition, his expression is foreign my reins within my bosome fainted, or are consumed. And then we may probably resolve,foreign what sort of counsel it was, that, in the beginning of the verse, he saith God had given him, and for which he praises or blesses him, even such as best agrees with chastising, such as he gives those children which he loves best, and for which our Saviour and his Apostles command us to rejoyce, and blesse and glorifie God, and of which David himselfe acknowledgeth, that it gave him understanding (which is the meaning of counselling here, and accordingly the LXXII. render it foreign, making him wise or intelligent;) and that is affliction: not that the Hebrew foreign signifies punishing, or indeed any thing but counselling; but because affliction sent from God is expressly a doctrine, or lesson, or counsel, or admonition to them that are thus afflicted, and a means very proper to bring them to the most wise and sober thought, that in time of prosperity have forgotten themselves, and so wanted such kinde of counsel.
V. 9. Glory] Where the Hebrew reads foreign foreignmy glory, and the Chaldee foreign my honour, (and the Syriack in the same word foreign the LXXII. renders foreign my tongue, and so the Latine, and Arabick, and Aethiopick; and so Apollinarius, foreign, my tongue rejoyced. This some learned men attribute to their reading foreign my tongue, instead of foreign my glory, words which have little affinity one with another in the letters of them. 'Tis more reasonable to resolve, that David in a Poetick writing should use the word foreign glory, by metonymy, for those parts whereby God is glorified or praised; i. e. either the soul, or especially the tongue. So Psal. xxxvi. 12. that my glory may sing praise to thee, the LXXII. there render literally foreign my glory; but sure it signifies either the soule, or tongue. So Psal. Lvii. 8. Awake foreign the LXXII. render literally foreign my glory; but in all reason, that signifies my tongue, so as to connect with singing, praecedent, and the Harp and Psaltery, following. So Psal. cviii. 1. I will give praise even with my glory, i. e. my tongue: and so, I suppose. Psal. cxLix. 5. Let the pious or holy ones rejoyce foreign say the LXXII. in glory, i. e. in or with the tongue, that so it may connect with what follows, Let them rejoyce in their beds, Let the praises of God be in their mouths. And thus no doubt it signifies here; and the praecedent mention of the heart] restreins it in this place to the tongue. And this being discerned by the LXXII. it was no fault in them to render it (according to the sense not letter) foreign my tongue.
V. 10. Hell] That foreign foreignsignifies the condition or state of the dead, there is no question, and so foreign in, or rather to that state: and in that sense the leaving his soule in it, or to it, is applyed by the Apostle S. Peter Act. ii. 27. to the abiding of Christ in the state of separation of his soule from his body, from whence he arose or returned the third day, and so was not left in it, or to it. And in this sense both S. Peter there v. 29. and S. Paul c. xiii. 36. duely resolve, that this verse, of not being left in scheol, and not seeing corruption, was not applyable to David, for that he was dead and buried, and his Sepulchre remained with them till that day, c. ii. 29. and again, he fell on sleep, and lay with his fathers, and saw corruption. This then being supposed, in respect of the grand and principally designed sense (the prophetical mystical, completed onelyonly in Christ, and not in David) there may yet be a first, but lesse eminent sense, wherein it was also true of David, that his soul should not be left in scheol, nor this holy one of Gods (so David is oft called) see foreign foreigncorruption, viz. so as foreign sometimes signifies extreme distresse, here in this life: so Psal. cxvi. 3. foreign, the distresses of scheol] signifies exceeding great distresses, interpreted by what follows, I shall finde trouble and heavinesse: and so as (in like manner) foreign, which we render corruption, from the LXXII. foreign, doth sometimes signifie no more than great weaknesse, Dan. x. 8. (where 'tis opposed to vigor, and expounded by having no strength;) sometimes a pit, as that differs from death, Ezek. xix. 4. where the Lion taken in their pit; foreign (where the LXXII. render foreign, in their corruption,) was carried into Aegypt, taken, but not killed; and so Prov. xxviii. 5. Jer. xv. 3. And then the meaning is, that he shall be certainly delivered by God from all those distresses. Or again, as foreign signifies death, or final destruction, or deprivation of that state wherein any one is; as when of Capernaum 'tis said, thou shalt be brought down to foreign, (the Greek for foreign) which we render hell, Mat. xi. 23. the meaning is, that it shall be destroyed from being a city; and in proportion with that, to be left foreign in or to scheol, and to see corruption (in the sense that the word is used Psalm cvii. 20. when 'tis said of God, that he saved the Israelites foreign, out of their corruptions or destructions) will signifie to be killed by his enemies, &c. to be turned out of that Kingdome, which God had designed him. This Saul earnestly endeavoured, but prevailed not: the same did Absalom afterwards: But Gods promise to David, that he would bring him to the throne, and set of his seed on the throne after him, was certainly to be fulfilled, and in strength of that, he thus resolved, that his soule should not be left in this distresse, to be swallowed up by it, or left ל to it, to be thus destroyed: neither of which import either his not coming to the grave, not dying at all, for, as S. Paul saith of David, after he had served the counsel of God in his generation, he fell asleep, and was laid with his fathers; nor that he should rise from the dead again, without rotting in the grave, for there he did thus continue saith the same Apostle, and saw corruption, and his sepulchre is with us to this day, saith S. Peter Act. ii. 29. And so this more eminent completion of the words, respecting resurrection from the dead, is reserved onelyonly for Christ, who lay not in the grave so long, as that by the course of nature his body should putrifie, which it would have done, if it had continued in the state of death above three dayes, according to that which Lazarus's sister saith of him, by this time he stinketh, foreign foreign, for he hath been dead four dayes. To the same purpose the last verse of the Psal. is applied by S. Peter, Acts ii. 28. and so, though it have one literal sense belonging to David (so as the way of life] may denote means used by God for his preservation, and Gods presence or countenance] his favour and providence, and his right hand] the regal power conferred on him, and secured to him by God;) yet it must be resolved to have another, more principal, ultimate, and withal more literal sense also, respecting the raising of Christ to life, ascension to Heaven, the place of Gods peculiar presence and vision, and the setting him at Gods right hand, in equality of power and glory with him, and that simply to indure for ever; which cannot, but in a limited sence, be affirmed of David. These three verses being so expresly applied by the Apostle to this prophetick sense, there can be no doubt of it: But the former part of the Psalm, no way appearing to be throughout interpretable of Christ, yet fitly belonging to David, it was necessary thus to assign a first literal sense to the whole Psalm, wherein it might connect and accord every part with other, and not so to sever the three last verses from the rest, as that those should belong to Christ only, and not to David, whereas the former part (at least some branches of it) belong to David only, and not to Christ.