That this Psalm is the restoration of the Jews, or, more properly speaking, the replacing of the Remnant (now a nation) in their old place with God, on the mediation of Immanuel, as introducing millennial blessedness, is, I think, evident. The Jewish portion of this is stated in verse 1, as expected, and appointed, and that in the most beautiful manner possible in the union, if one may so speak, of God's interest and man's in it, according to the promises; in verse 2 it is the Gentiles. In order to this, Christ must take it up; accordingly that which has prevented is stated in verse 3, but in Christ's Person, as for the Jews, as in Isa. 53—the latter part being the expression of this by the Jewish Remnant. This leads them to celebrate their acceptance in the Beloved, the Man whom God chose. Then comes the manner of their deliverance, as in answer to their faith; the extent of this over all the earth, and the fruition of blessedness by the removal of the curse from the earth. Such is the scope of this beautiful Psalm. The Psalms here open out more into the ... glorious results of the union of Immanuel with men—rather the Jews.
This Psalm presents Zion as the plain, accordingly, where “praise waits" for God. As soon as ever the Remnant, His people, are set there, praise will begin, and now they have it ready there in their hearts—their sins hindered—they are to be purged away. Verse 4 is the character and anticipation of this; verse 5 the manner of its accomplishment. Its effect and consequences on the earth, as life from the dead. It is a joyful Psalm, full of blessed hope—very beautiful in its spring of holy hope. The answer to the cherished hope and vow of the sorrowing righteous, long estranged but righteous, just ready to burst forth—exceeding beautiful!