The use of "Our" in reference to the fathers has been laid hold of as favouring the hypothesis that the speaker is the personified nation; but no individual member of a nation would speak of the common ancestors as "My fathers." That would mean his own family progenitors, whereas the psalmist means the Patriarchs and the earlier generations. No argument for the national theory, then, can be drawn from the phrase. Can the reference to Jesus be carried into this strophe? Assuredly it may, and it shows us how truly He associated Himself with His nation, and fed His faith by the records of the past. "He also is a son of Abraham."
Such remembrances make the contrast of present sufferings and of a far-off God more bitter; and so a fresh wave of agony rolls over the psalmist's soul. He feels himself crushed and as incapable of resistance as a worm bruised in all its soft length by an armed heel. The very semblance of manhood has faded. One can scarcely fail to recall "his visage was so marred more than any man" (Isa. lii. 14), and the designation of Jehovah's servant Israel as "thou worm" (Isa. xli. 14). The taunts that wounded the psalmist so sorely have long since fallen dumb, and the wounds are all healed; but the immortal words in which he wails the pain of misapprehension and rejection are engraved for ever on the heart of the world. No suffering is more acute than that of a sensitive soul, brimming with love and eagerness to help, and met with scorn, rejection and ferocious mockery of its sacredest emotions. No man has ever felt that pang with the intensity with which Jesus felt it, for none has ever brought such wealth of longing love to be thrown back on itself, nor been so devoid of the callousness with which selfishness is shielded. His pure nature was tender as an infant's hand, and felt the keen edge of the spear as none but He can have done. They are His sorrows that are painted here, so vividly and truly that the evangelist Luke takes the very word of the LXX. version of the psalm to describe the rulers' mockery (Luke xxiii. 35). "They draw open the lips," grinning with delight or contempt; "they nod the head" in mockery and assent to the suffering inflicted; and then the savage hate bursts into irony which defiles the sacredest emotions and comes near to blaspheming God in ridiculing trust in Him. The mockers thought it exquisite sarcasm to bid Jesus roll His troubles on Jehovah, and to bid God deliver Him since He delighted in Him. How little they knew that they were thereby proclaiming Him as the Christ of prophecy, and were giving the unimpeachable testimony of enemies to His life of devout trust and His consciousness of Divine favour! "Roll (it) on God," sneered they; and the answer was, "Father, into Thy hands I commit my spirit." "Let Him deliver Him, since He delighteth in Him," they impiously cried, and they knew not that God's delight in Him was the very reason why He did not deliver Him. Because He was His Son in whom He was well pleased, "it pleased the Lord to bruise Him." The mockery of opponents brings into clear light the deepest secrets of that cross.
Another wave of feeling follows in the next strophe (vv. 9-11). Backwards and forwards, from trust to complaint and from complaint to trust, rolls the troubled sea of thought, each mood evoking its opposite. Now reproach makes the psalmist tighten his grasp on God, and plead former help as a reason for present hearing. Faith turns taunts into prayers. This strophe begins with a "Yea," and, on the relationship with God which the enemies had ridiculed and which his heart knows to be true, pleads that God would not remain, as ver. 1 had wailed that He was, far off from His help. It goes back to the beginning of life, and in the mystery of birth and the dependence of infancy finds arguments with God. They are the personal application of the wide truth that God by His making us men gives us a claim on Him, that He has bound Himself by giving life to give what is needful for its development and well-being. He will not stultify Himself by making a man and then leaving him to struggle alone, as birds do with their young, as soon as they can fly. He is "a faithful Creator." May we venture to find special reference here to the mystery of the Incarnation? It is noticeable that "my mother" is emphatically mentioned, while there is no reference to a father. No doubt the cast of the thought accounts for that, but still the special agency of Divine power in the birth of Jesus gives special force to His prayer for Divine help in the life so peculiarly the result of the Divine hand. But while the plea had singular force on Christ's lips, it is valid for all men.