51:7-15 Purge me with hyssop, with the blood of Christ applied to my soul by a lively faith, as the water of purification was sprinkled with a bunch of hyssop. The blood of Christ is called the blood of sprinkling, Heb 12:24. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb 10:2. He asks not to be comforted, till he is first cleansed; if sin, the bitter root of sorrow, be taken away, he can pray in faith, Let me have a well-grounded peace, of thy creating, so that the bones broken by convictions may rejoice, may be comforted. Hide thy face from my sins; blot out all mine iniquities out of thy book; blot them out, as a cloud is blotted out and dispelled by the beams of the sun. And the believer desires renewal to holiness as much as the joy of salvation. David now saw, more than ever, what an unclean heart he had, and sadly laments it; but he sees it is not in his own power to amend it, and therefore begs God would create in him a clean heart. When the sinner feels this change is necessary, and reads the promise of God to that purpose, he begins to ask it. He knew he had by his sin grieved the Holy Spirit, and provoked him to withdraw. This he dreads more than anything. He prays that Divine comforts may be restored to him. When we give ourselves cause to doubt our interest in salvation, how can we expect the joy of it? This had made him weak; he prays, I am ready to fall, either into sin or into despair, therefore uphold me with thy Spirit. Thy Spirit is a free Spirit, a free Agent himself, working freely. And the more cheerful we are in our duty, the more constant we shall be to it. What is this but the liberty wherewith Christ makes his people free, which is contrasted with the yoke of bondage? Ga 5:1. It is the Spirit of adoption spoken to the heart. Those to whom God is the God of salvation, he will deliver from guilt; for the salvation he is the God of, is salvation from sin. We may therefore plead with him, Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin. And when the lips are opened, what should they speak but the praises of God for his forgiving mercy?

Verse 11. - Cast me not away from thy presence. To he "cast away from God's presence" is to be altogether cast out of his covenant, made an alien from him, deprived of his favour and the light of his countenance (see Genesis 4:14; 2 Kings 13:23). The psalmist deprecates so terrible a punishment, although he feels that he has deserved it. And take not thy Holy Spirit from me. God's Holy Spirit had been poured upon David when he was first anointed by Samuel to the kingly office (1 Samuel 16:13). His great sins had undoubtedly "grieved" and vexed the Spirit; and, had they been continued or not repented of, would have caused him to withdraw himself; but they had not "wholly quenched the Spirit" (1 Thessalonians 5:19). David was therefore able to pray, as he does, that the Holy Spirit of God might still be vouchsafed to him, and not be "taken away," as from one wholly unworthy.

Cast me not away from thy presence,.... As abominable; as a vessel in which he had no pleasure; with indignation and wrath; as one that is angry with another, cannot bear him in his sight, but bids him be gone from him. Nothing is more desirable to a child of God than the presence of God; and nothing gives him more sensible pain than his absence; and even to be deprived of or denied the means of enjoying his presence the word and ordinances, makes them very uneasy: to be utterly, and for ever deprived of it, is the case of the damned in hell, and is the punishment of loss they sustain; and, on the other hand, the happiness of the saints in heaven is to enjoy it without interruption. The people of God are never cast away from his favour, or out of his heart's love; but they may for a while be without his gracious presence, or not see his face, nor have the light of his countenance, nor sensible communion with him, which is here deprecated. David might call to mind the case of Cain, Genesis 4:14; or rather the more recent one of Saul, whom the Lord rejected, and from whom he departed upon his sinning, and which he might fear would be his case, 1 Samuel 28:15;

and take not thy Holy Spirit from me; or "the Spirit of thine holiness"; the third Person in the Trinity; so called, not because this epithet of "holy" is peculiar to him; for it is used also of the Father, and of the Son, John 17:11; but because he is equally holy with them, and is the author of holiness in his people, which is therefore called the sanctification of the Spirit, 1 Peter 1:2; and without whom David knew that purity and holiness of heart and spirit he had desired could not be renewed and increased in him; and therefore deprecates the taking of him away; which shows that he was not as yet removed from him, not with standing he had fallen into great sins; and his sense of sin, and confession of it, and his fervent application for pardoning grace, and purity of heart, abundantly prove it. The Spirit of God is a gift of his, which is without repentance, and where he once is as a spirit of regeneration and sanctification, he ever abides: his external gifts may be taken away; but internal grace is an incorruptible seed, and always continues. By sin the Spirit of God may be grieved, so as to withdraw his gracious influences, and his powerful operations may not be felt; and this is what is here deprecated. The Targum interprets this of the spirit of prophecy which David had, by which he composed psalms and songs prophetic of Christ, and of Gospel times, and which was not taken away from him; see 2 Samuel 23:1.

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