In my opinion this Psalm applies to the Jews who receive the benefit of forgiveness in the latter day. That it is abstractedly true, as all these “blessings " are and must be, is certain, and Paul proves otherwise comes also on the Gentiles. But these Psalms concern the manifestation of these things on the earth, as to which it is in the Jews, as a body, they are prophetically accomplished of course. The energy of the Spirit, by whom they were spoken, is the witness of these things now, even in the earth, as it is written, " That ye may know that the Son of Man," etc.
I repeat, how completely all this Psalm is a provision for Israel in the last days! The Spirit giving all their hearts need, not merely of feeling, but of divine answer to that feeling, so that their faith can rest upon it, and get into the path of it before it comes. We can anticipate the best of it, no doubt, by pretrusting.
As to this Psalm, while the Apostle, as is well known, fully concludes that this blessedness comes on all that believe, yet his argument shows its original, natural application to the Jews, and it is entirely a new principle, i.e., to Israel-mercy in lieu of, or rather for the accomplishment, in grace, of promise. Psalm 1 gives the original blessedness of the man who has not, but here, in Psa. 30 and 31, all their hopes are dashed to the ground, and a new blessedness comes in in transgression forgiven. Verses 1and 2 are different things. Where no law is there is no transgression. Ash'rey-Adam (O the blessings of the man) lets in anyone, and this difference is all through Romans, as noted—transgression forgiven to Jews—sin not imputed to Gentiles—righteousness to both—though this may pass practically in any soul. From verse 3, onwards, is also properly Jewish, till they bow and confess their sin. But we know how constantly it is true individually; but they are introduced there on this principle, not speaking now of individual application, verses 1-4 give the two estates learned.
5, is the principle then of Jewish righteousness, i.e., not His own, but guileless acknowledging sin, and it forgiven; then the timely turning to Him, and, when the outward difficulties come upon them as a nation, i.e., after Antichrist is destroyed, they do not come nigh the faithful Remnant—it is preserved under Antichrist, and delivered from sin.
8. From this verse, onwards, comes the Lord's subsequent part. They that have trusted in Jehovah shall find mercy—still they are the righteous and the upright.
10. Harasha (the wicked); note this.
This Psalm is the question between Jehovah and the people, answering to Psalm 30. Psa. 33 is the people and circumstances answering to Christ's passing through Psa. 31 The result to the Jews respectively delivered, of what Jesus was for them in Psa. 30 and 31, but Psa. 33 also thereon celebrates the Lord's glorious title over all His works, the countries of the heathen, and all things created—such, His supremacy—such, the Lord. Then, " blessed are the people who have Jehovah for their God," for all things are His. As for all strength that man has, or has appropriated, it goes for nothing—they trust not in it—“hope in his mercy " is their place and state (Psa. 33:18-2218Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; 19To deliver their soul from death, and to keep them alive in famine. 20Our soul waiteth for the Lord: he is our help and our shield. 21For our heart shall rejoice in him, because we have trusted in his holy name. 22Let thy mercy, O Lord, be upon us, according as we hope in thee. (Psalm 33:18‑22)). The earth's blessing in Israel's joy, but the glory of Israel, to have Him who is the Creator, and Head of all these things, their God—Head creatively, also in power, making man's counsels naught, and accomplishing His own, of which Israel is the object.