Psalm 51 is the true remnant's confession. They have fully entered into the mind of God (see Psalm 51:16). There is true and complete humiliation for sin before God, yet confidence in Him. He is looked to to cleanse and deliver, with the true faith of God's people. The whole sin of the heart and nature is acknowledged, and the dreadful crime of Christ's death owned (Psalm 51:14). The humiliation is accepted, but with the sense of God's cleansing being perfect. He creates too a clean heart. He prays that that Spirit (which Haggai declares abode with them after all their faults, and in spite of the Babylonish captivity), might not be taken from him, nor he lose the sense of the presence of his God. Persons have found difficulty in this verse; I see not any. No good could have been wrought by the Old Testament saints without the Holy Ghost: withdrawn from them, all their joy and comfort ceased and gave place to darkness. This he prays might not be. There cannot for a moment be a doubt that the Spirit wrought in the Old Testament saints. The question is, whether He was present in the same manner, and dwelling in them, in virtue of Christ's work and glory, uniting them to a risen Head in heaven. This, of course, could not be. The work was not yet wrought, the glory not yet entered into by the man Jesus. The New Testament is clear on this point. He was not; but He must have wrought in and with the saints. He acts in everything good; the agent in all divine action in the creature, as in the creation He moved on the face of the waters, but specially in the hearts of men for any good that is there, and to be the source of joy and strength to the saints. So in the prophets and others.

An intelligent saint now could not say what is said in this psalm (Psalm 51:11); he knows God will not take His Spirit from him. He might indeed perhaps in anguish say it, and with a true heart, and be heard; but not intelligently. This repentance of Israel, as so constantly taught in scripture (see Acts 3), is the path to Zion's blessing there. Will God accept their offerings? In these two psalms we have the separative judgment in Israel connected with wickedness, sin against Jehovaha judgment which is real deliverance for the remnant; and now (when He has appeared) the full confession, and that even of having shed the blood of the Savior.

These two psalms complete the setting, as to circumstances, of the whole scene before us, which forms the groundwork of this book. The series of psalms now commences (as we have seen in other instances), to supply and unfold the expressions of feeling for the remnant under these circumstances. It will be found, accordingly, that it is not so much trial by being in the midst of evil, as from seeing it dominant and prevailing in the place even that belonged to Jehovah. Hence in general, they are addressed to God and the Most High, the God of promise not to Jehovah, the God of present covenant blessings, for they are out of the place of them. When otherwise, I purpose noticing it in its place. After all this is gone through up to the full inshining of hope, the position of Christ exalted on high, and once suffering in Israel as that in virtue of which He could help and deliver them, is brought out. This (with the application of it to the remnant and the employment of David's last appeal in his sorrow, as now fatigued with years, to Israel's own state at the end) ushers in the millennial reign of Christ under the figure of Solomon.