In vv. 4, 5, the psalmist interjects a prayer for himself, the abruptness of which strongly reminds us of similar jets of personal supplication in Nehemiah. The determination to make the "I" of the Psalter the nation perversely insists on that personification here, in spite of the clear distinction thrice drawn in ver. 5 between the psalmist and his people. The "salvation" in which he desires to share is the deliverance from exile for which he prays in the closing verse of the psalm. There is something very pathetic in this momentary thought of self. It breathes wistful yearning, absolute confidence in the unrealised deliverance, lowly humility which bases its claim with God on that of the nation. Such a prayer stands in the closest relation to the theme of the psalm, which draws out the dark record of national sin, in order to lead to that national repentance which, as all the history shows, is the necessary condition of "the prosperity of Thy chosen ones." Precisely because the hope of restoration is strong, the delineation of sin is unsparing.
With ver. 6 the theme of the psalm is given forth, in language which recalls Solomon's and Daniel's similar confessions (1 Kings viii. 47; Dan. ix. 5). The accumulation of synonyms for sin witnesses at once to the gravity and manifoldness of the offences, and to the earnestness and comprehensiveness of the acknowledgment. The remarkable expression "We have sinned with our fathers" is not to be weakened to mean merely that the present generation had sinned like their ancestors, but gives expression to the profound sense of national solidarity, which speaks in many other places of Scripture, and rests on very deep facts in the life of nations and their individual members. The enumeration of ancestral sin begins with the murmurings of the faint-hearted fugitives by the Red Sea. In Psalm cv. the wonders in Egypt were dilated on and the events at the Red Sea unmentioned. Here the signs in Egypt are barely referred to and treated as past at the point where the psalm begins, while the incidents by the Red Sea fill a large space in the song. Clearly, the two psalms supplement each other. The reason given for Israel's rebellion in Psalm cvi. is its forgetfulness of God's mighty deeds (ver. 7a, b), while in Psalm cv. the remembrance of these is urgently enjoined. Thus, again, the connection of thought in the pair of psalms is evident. Every man has experiences enough of God's goodness stored away in the chambers of his memory to cure him of distrust, if he would only look at them. But they lie unnoticed, and so fear has sway over him. No small part of the discipline needed for vigorous hope lies in vigorous exercise of remembrance. The drying up of the Red Sea is here poetically represented, with omission of Moses' outstretched rod and the strong east wind, as the immediate consequence of God's omnipotent rebuke. Ver. 9b is from Isa. lxiii. 13, and picturesquely describes the march through that terrible gorge of heaped-up waters as being easy and safe, as if it had been across some wide-stretching plain, with springy turf to tread on. The triumphant description of the completeness of the enemies' destruction in ver. 11b is from Exod. xiv. 28, and "they believed on His words" is in part quoted from Exod. xiv. 31, while Miriam's song is referred to in ver. 12b.
The next instance of departure is the lusting for food (vv. 13-15). Again the evil is traced to forgetfulness of God's doings, to which in ver. 13b is added impatient disinclination to wait the unfolding of His counsel or plan. These evils cropped up with strange celerity. The memory of benefits was transient, as if they had been written on the blown sands of the desert. "They hasted, they forgot His works." Of how many of us that has to be said! We remember pain and sorrow longer than joy and pleasure. It is always difficult to bridle desires and be still until God discloses His purposes. We are all apt to try to force His hand open, and to impose our wishes on Him, rather than to let His will mould us. So, on forgetfulness and impatience there followed then, as there follow still, eager longings after material good and a tempting of God. "They lusted a lust" is from Num. xi. 4. "Tempted God" is found in reference to the same incident in the other psalm of historical retrospect (lxxviii. 18). He is "tempted" when unbelief demands proofs of His power, instead of waiting patiently for Him. In Num. xi. 33 Jehovah is said to have smitten the people "with a very great plague." The psalm specifies more particularly the nature of the stroke by calling it "wasting sickness," which invaded the life of the sinners. The words are true in a deeper sense, though not so meant. For whoever sets his hot desires in self-willed fashion on material good, and succeeds in securing their gratification, gains with the satiety of his lower sense the loss of a shrivelled spiritual nature. Full-fed flesh makes starved souls.
The third instance is the revolt headed by Korah, Dathan, and Abiram against the exclusive Aaronic priesthood (vv. 16-18). It was rebellion against God, for He had set apart Aaron as His own, and therefore the unusual title of "the holy one of Jehovah" is here given to the high priest. The expression recalls the fierce protest of the mutineers, addressed to Moses and Aaron, "Ye take too much upon you, seeing all the congregation are holy" (Num. xvi. 3); and also Moses' answer, "Jehovah will show ... who is holy." Envy often masquerades as the champion of the rights of the community, when it only wishes to grasp these for itself. These aristocratic democrats cared nothing for the prerogatives of the nation, though they talked about them. They wanted to pull down Aaron, not to lift up Israel. Their end is described with stern brevity, in language coloured by the narrative in Numbers, from which the phrases "opened" (i.e., her mouth) and "covered" are drawn. Korah is not mentioned here, in which the psalm follows Num. xvi. and Deut. xi. 6, whereas Num. xxvi. 10 includes Korah in the destruction. The difficulty does not seem to have received any satisfactory solution. But Cheyne is too peremptory when he undertakes to divine the reason for the omission of Korah here and in Deut. xi. 6, "because he was a Levite and his name was dear to temple-poets." Such clairvoyance as to motives is beyond ordinary vision. In ver. 18 the fate of the two hundred and fifty "princes of Israel" who took part in the revolt is recorded as in Num. xvi. 35.
The worship of the calf is the fourth instance (vv. 19-23) in the narrative of which the psalmist follows Exod. xxxii., but seems also to have Deut. ix. 8-12 floating in his mind, as appears from the use of the name "Horeb," which is rare in Exodus and frequent in Deuteronomy. Ver. 20 is apparently modelled on Jer. ii. 11: "My people have changed their glory for that which doth not profit." Compare also Paul's "changed the glory of the incorruptible God for the likeness," etc. (Rom. i. 23). "His glory" is read instead "their glory" by Noldeke, Graetz, and Cheyne, following an old Jewish authority. The LXX., in Codd. Alex. and Sin. (second hand), has this reading, and Paul seems to follow it in the passage just quoted. It yields a worthy meaning, but the existing text is quite appropriate. It scarcely means that God was the source of Israel's glory or their boast, for the word is not found in that sense. It is much rather the name for the collective attributes of the revealed Godhead, and is here substantially equivalent to "their God," that lustrous Light which, in a special manner, belonged to the people of revelation, on whom its first and brightest beams shone. The strange perverseness which turned away from such a radiance of glory to bow down before an idol is strikingly set forth by the figure of bartering it for an image, and that of an ox that ate grass. The one true Substance given away for a shadow! The lofty Being whose light filled space surrendered: and for what? A brute that had to feed, and that on herbage! Men usually make a profit, or think they do, on their barter: but what do they gain by exchanging God for anything? Yet we keep making the same mistake of parting with Substance for shadows. And the reason which moved Israel is still operative. As before, the psalmist traces their mad apostasy to forgetfulness of God's deeds. The list of these is now increased by the addition of those at the Red Sea. With every step new links were added to the chain that should have bound the recipients of so many mercies to God. Therefore each new act of departure was of a darker hue of guilt, and drew on the apostates severer punishment, which also, rightly understood, was greater mercy.
"He said that He would annihilate them" is quoted from Deut. ix. 25. Moses' intercession for the people is here most vividly represented under the figure of a champion, who rushes into the breach by which the enemy is about to pour into some beleaguered town, and with his own body closes the gap and arrests the assault (cf. Ezek. xxii. 30).
The fifth instance is the refusal to go up to the land, which followed on the report of the spies (vv. 24-27). These verses are full of reminiscences of the Pentateuch and other parts of Scripture. "The delightsome land" (lit. "land of desire") is found in Jer. iii. 19 and Zech. vii. 14. "They despised" is from Num. xiv. 31. "They murmured in their tents" is from Deut. i. 27 (the only other place in which the word for murmuring occurs in this form). Lifting up the hand is used, as here, not in the usual sense of threatening to strike, but in that of swearing, in Exod. vi. 8, and the oath itself is given in Num. xiv. 28 sqq., while the expression "lifted up My hand" occurs in that context, in reference to God's original oath to the patriarch. The threat of exile (ver. 27) does not occur in Numbers, but is found as the punishment of apostasy in Lev. xxvi. 33 and Deut. xxviii. 64. The verse, however, is found almost exactly in Ezek. xx. 23, with the exception that there "scatter" stands in a instead of make to fall. The difference in the Hebrew is only in the final letter of the words, and the reading in Ezekiel should probably be adopted here. So the LXX. and other ancient authorities and many of the moderns.
The sixth instance is the participation in the abominable Moabitish worship of "Baal-Peor," recorded in Num. xxv. The peculiar phrase "yoked themselves to" is taken from that chapter, and seems to refer to "the mystic, quasi-physical union supposed to exist between a god and his worshippers, and to be kept up by sacrificial meals" (Cheyne). These are called sacrifices of the dead, inasmuch as idols are dead in contrast with the living God. The judicial retribution inflicted according to Divine command by the judges of Israel slaying "every one his man" is here called a "plague," as in the foundation passage, Num. xxv. 9. The word (lit. "a stroke," i.e. from God) is usually applied to punitive sickness; but God smites when He bids men smite. Both the narrative in Numbers and the psalm bring out vividly the picture of the indignant Phinehas springing to his feet from the midst of the passive crowd. He "rose up," says the former; he "stood up," says the latter. And his deed is described in the psalm in relation to its solemn judicial character, without particularising its details. The psalmist would partially veil both the sin and the horror of its punishment. Phinehas' javelin was a minister of God's justice, and the death of the two culprits satisfied that justice and stayed the plague. The word rendered "did judgment" has that meaning only, and such renderings as mediated or appeased give the effect of the deed and not the description of it contained in the word. "It was reckoned to him for righteousness," as Abraham's faith was (Gen. xv. 6). It was indeed an act which had its origin "in the faithfulness that had its root in faith, and which, for the sake of this its ultimate ground, gained him the acceptation of a righteous man, inasmuch as it proved him to be such" (Delitzsch, Eng. Trans.). He showed himself a true son of Abraham in the midst of these degenerate descendants, and it was the same impulse of faith which drove his spear, and which filled the patriarch's heart when he gazed into the silent sky and saw in its numberless lights the promise of his seed. Phinehas' reward was the permanence of the priesthood in his family.
The seventh instance is the rebellion at the waters of Meribah (Strife), in the fortieth year (Num. xx. 2-13). The chronological order is here set aside, for the events recorded in vv. 28-31 followed those dealt with in vv. 32, 33. The reason is probably that here Moses himself is hurried into sin, through the people's faithlessness, and so a climax is reached. The leader, long-tried, fell at last, and was shut out from entering the land. That was in some aspects the master-piece and triumph of the nation's sin. "It fared ill with Moses on their account," as in Deut. i. 37, iii. 26, "Jehovah was angry with me for your sakes." "His Spirit," in ver. 33, is best taken as meaning the Spirit of God. The people's sin is repeatedly specified in the psalm as being rebellion against God, and the absence of a more distinct definition of the person referred to is like the expression in ver. 32, where "indignation" is that of God, though His name is not mentioned. Isa. lxiii. 10 is a parallel to this clause, as other parts of the same chapter are to other parts of the psalm. The question which has been often raised, as to what was Moses' sin, is solved in ver. 33b, which makes his passionate words, wherein he lost his temper and arrogated to himself the power of fetching water from the rock, the head and front of his offending. The psalmist has finished his melancholy catalogue of sins in the wilderness with this picture of the great leader dragged down by the prevailing tone, and he next turns to the sins done in the land.
Two flagrant instances are given—disobedience to the command to exterminate the inhabitants, and the adoption of their bloody worship. The conquest of Canaan was partial; and, as often is the case, the conquerors were conquered and the invaders caught the manners of the invaded. Intermarriage poured a large infusion of alien blood into Israel; and the Canaanitish strain is perceptible to-day in the fellahin of the Holy Land. The proclivity to idolatry, which was natural in that stage of the world's history, and was intensified by universal example, became more irresistible, when reinforced by kinship and neighbourhood, and the result foretold was realised—the idols "became a snare" (Judg. ii. 1-3). The poet dwells with special abhorrence on the hideous practice of human sacrifices, which exercised so strong and horrible a fascination over the inhabitants of Canaan. The word in ver. 37 demons is found only here and in Deut. xxxii. 17. The above rendering is that of the LXX. Its literal meaning seems to be "lords." It is thus a synonym for "Baalim." The epithet "Shaddai" exclusively applied to Jehovah may be compared.