————————————
primary condition of knowledge for reading the Psalms is the ability to see as whose mouthpiece we are to regard the Psalmist as speaking, and who it is that he addresses. For they are not all of the same uniform character, but of different authorship and different types. For we constantly find that the Person of God the Father is being set before us, as in that passage of the eighty-eighth Psalm: I have exalted one chosen out of My people, I have found David My servant, with My holy oil have I anointed him. He shall call Me, Thou art my Father and the upholder of my salvation. And I will make him My first-born, higher than the kings of the earth; while in what we might call the majority of Psalms the Person of the Son is introduced, as in the seventeenth: A people whom I have not known hath served Me; and in the twenty-first: they parted My garments among them and cast lots upon My vesture. But the contents of the first Psalm forbid us to understand it either of the Person of the Father or of the Son: But his will hath been in the law of the Lord, and in His Law will he meditate day and night. Now in the Psalm in which we said the Person of the Father is intended, the terms used are exactly appropriate, for instance: He shall call Me, Thou art my Father, my God and the upholder of my salvation; and in that one in which we hear the Son speaking, He proclaims Himself to be the author of the words by the very expressions He employs, saying, A people whom I have not known hath served Me. That is to say, when the Father on the one hand says: He shall call Me; and the Son on the other hand says: a people hath served Me, they shew that it is They Themselves Who are speaking concerning Themselves. Here, however, where we have But his will hath been in the Law of the Lord; obviously it is not the Person of the Lord speaking concerning Himself, but the person of another, extolling the happiness of that man whose will is in the Law of the Lord. Here, then, we are to recognise the person of the Prophet by whose lips the Holy Spirit speaks, raising us by the instrumentality of his lips to the knowledge of a spiritual mystery.
2. And as he says this we must enquire concerning what man we are to understand him to be speaking. He says: Happy is the man who hath not walked in the counsel of the ungodly nor stood in the way of sinners, and hath not sat in the seat of pestilence. But his will hath been in the Law of the Lord, and in His Law will he meditate day and night. And he shall be like a tree planted by the rills of water, that will yield its fruit in its own season. His leaf also shall not wither, and all things, whatsoever he shall do, shall prosper. I have discovered, either from personal conversation or from their letters and writings, that the opinion of many men about this Psalm is, that we ought to understand it to be a description of our Lord Jesus Christ, and that it is His happiness which is extolled in the verses following. But this interpretation is wrong both in method and reasoning, though doubtless it is inspired by a pious tendency of thought, since the whole of the Psalter is to be referred to Him: the time and place in His life to which this passage refers must be ascertained by the sound method of knowledge guided by reason.