The application of this to the sin and restoration of the Jews has been observed by others, and the mere carrying this idea through the Psalm, will give its application too obviously and forcibly to need comment. There are some points however of which I am not at present master-for example, is there any type in the circumstances, and what?
The confession of sin in this Psalm is most complete in its principles, profound in the sense of their transgressions; and " shapen in iniquity," misery begins-sacrifices of righteousness close the purpose.
4. This is Jewish properly. Their sin was entirely against Jehovah, and Jehovah could pardon it. The sin of the Gentile economy was much worse, against grace and the revelation of grace by the Spirit when possessed amongst them. They had all manner of sin—sin after illumination—not as Peter says, “In ignorance ye did it." Therefore Paul, in Rom. 3, concludes the just judgment of God—He receives the Jews, and judges and condemns the world; here the Church is prerogatively saved for heavenly places. The summons of Psa. 50 is in fact answered in this Psalm.
Remark the difference and connection of these two Psalms. Psalm 50 is God's judgment. It takes up those who have made a covenant with sacrifice. God is Judge Himself, and judges His people in order to shine out of Zion, and call all the heathen up thither. But while He gathers His saints by sacrifice, in judging Israel He owns none of theirs. He rejects all ceremonial service, and requires real righteousness, setting before them what they have done. In Psa. 51 is the people's (the Remnant's) confession after this. Here we find sin in the heart fully judged—it owns indeed the sins, and then, when reconciled, will teach others, but bloodguiltiness, in respect of Christ, is owned. No outward legal sacrifices offered (they would have been, if acceptable) but a broken heart. That is, though Israel be guilty of Christ's death, they are here taken in God's judgment on their own ground. They are judged for ungodliness, practical ungodliness in their pretended boasting in law. In the saint's confession, inward sin is owned, and inward divine teaching and grace looked for, and Christ's death owned, indeed all the blood shed, but especially Christ's death. God's mind is understood in the former Psalm—plain conscience looked for in a people pretending to be religious. Previous legal relationship only in moral reality in Psalm 50, and heartfelt need of God, and Christ's death in the divinely touched Remnant. What God does not require, the divinely taught mind does not offer—what must be in relationship with God, it looks for from grace. The ungodly offer what God does not want nor heed—fails in what conscience ought to know—and, as to Christ's death, never is aware of his guilt under it through hardness of heart. The contrast is very distinct.