Psalm 94:14
For the LORD will not cast off his people, neither will he forsake his inheritance.
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EXPOSITORY (ENGLISH BIBLE)
Psalm 94:14-15. The Lord will not cast off his people — Though he may for a time correct, yet he will not utterly destroy, his true and obedient people, as he will their enemies, but will, in due time, put an end to all their calamities. But judgment shall return unto righteousness — Although the world is now full of unrighteous judgments, and even God himself seems not to judge and administer things justly, because he suffers his people to be oppressed, and the wicked to triumph over them, yet the state of things will, at the proper season, be otherwise ordered; God will show himself to be a righteous judge, and will advance and establish justice in the earth, and especially among his people. And all the upright in heart shall follow it — Namely, just judgment restored; they will all approve of and imitate this justice of God in all their actions, whereas the wicked shall still do wickedly, as is said Daniel 12:10, and in a land and state of uprightness will deal unjustly, and will not behold the majesty of the Lord, Isaiah 26:10. Or, as אחריו, acharaiv, may be rendered, shall go after, or follow HIM, namely, the Lord, whose act it is to bring judgment to justice. While the wicked forsake God, these will cleave to him, as being confident that, how much soever he may suffer them to be oppressed for a season, yet he will, in due time, plead their cause, and bring forth their righteousness.94:12-23 That man is blessed, who, under the chastening of the Lord, is taught his will and his truths, from his holy word, and by the Holy Spirit. He should see mercy through his sufferings. There is a rest remaining for the people of God after the days of their adversity, which shall not last always. He that sends the trouble, will send the rest. The psalmist found succour and relief only in the Lord, when all earthly friends failed. We are beholden, not only to God's power, but to his pity, for spiritual supports; and if we have been kept from falling into sin, or shrinking from our duty, we should give him the glory, and encourage our brethren. The psalmist had many troubled thoughts concerning the case he was in, concerning the course he should take, and what was likely to be the end of it. The indulgence of such contrivances and fears, adds to care and distrust, and renders our views more gloomy and confused. Good men sometimes have perplexed and distressed thoughts concerning God. But let them look to the great and precious promises of the gospel. The world's comforts give little delight to the soul, when hurried with melancholy thoughts; but God's comforts bring that peace and pleasure which the smiles of the world cannot give, and which the frowns of the world cannot take away. God is his people's Refuge, to whom they may flee, in whom they are safe, and may be secure. And he will reckon with the wicked. A man cannot be more miserable than his own wickedness will make him, if the Lord visit it upon him.For the Lord will not cast off his people ... - He will interpose in their behalf though the wicked seem now to triumph. The certainty of this would give consolation; this would make the mind calm in the days of trouble. Compare 1 Samuel 12:22; 1 Kings 6:13; Deuteronomy 31:6. See the notes at Romans 11:1-2. 14, 15. This results from His abiding love (De 32:15), which is further evinced by His restoring order in His government, whose right administration will be approved by the good. Though God may for a time correct his, people, yet he will not utterly destroy them, as he will their enemies, but will in his time put an end to all their calamities. For the Lord will not cast off his people,.... The people whom he has foreknown, his chosen people, whether among Jews or Gentiles, Romans 11:1, his covenant people, whom he has given to Christ, and who are redeemed by his blood, and called by his Spirit and grace: these, though he may not arise immediately for their help; though he may withdraw his presence from them for a time, may afflict them, and suffer them to be afflicted by others, Psalm 94:5, he will not cast them off, at least for ever, so as to be removed out of his sight, or off of his heart, or from his covenant, or out of the hands of his Son, or from being a part of his family, or so as to perish eternally; they are a people near and dear unto him; he takes pleasure in them, and will not eternally reject them; whoever casts them off, he will not:

neither will he forsake his inheritance; which he has chosen, and values and esteems as a goodly one; he will not give up his title to it, nor drop his claim upon it, nor relinquish his hold and use of it; he will not forsake his people for this reason, because they are his inheritance, as well as because he has promised that he will not: he may seem to forsake them, and they may think they are forsaken by him; but he will not forsake neither their persons in youth nor in old age, nor his work upon their hearts: the church, in the wilderness, and under the persecution of antichrist, might seem to be cast off and forsaken; yet is not, being nourished there for a time and times, and half a time, Revelation 12:14, the note of Arama is,

"at the coming of the Messiah all this good shall be.''

For the LORD will not cast off his people, neither will he forsake his inheritance.
EXEGETICAL (ORIGINAL LANGUAGES)
14. That day will come, for Jehovah cannot finally abandon His persecuted people (Psalm 94:5). Cp. 1 Samuel 12:22; Jeremiah 12:7; Romans 11:1-2.Verse 14. - For the Lord will not cast off his people, neither will he forsake his inheritance (comp. Deuteronomy 4:31; 1 Samuel 12:22; 1 Kings 6:13; Isaiah 41:17). However long God's chastisements continue (see ver. 3), the faithful may be sure that God has not forsaken, and never will forsake, them, since "he forsaketh not his saints, but they are preserved forever" (Psalm 37:28). The promise is made equally to the faithful individuals ("his saints") and to faithful Churches ("his people," "his inheritance"). The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Psalm 73:21. Those hitherto described against whom God's vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Leviticus 11:7, with an accented ultima, because the praet. Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Psalm 40:7; Exodus 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection.

(Note: The questions are not: ought He to have no ear, etc.; as Jerome pertinently observes in opposition to the anthropomorphites, membra tulit, efficientias dedit.)

The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify "warning," but "chastening" (Proverbs 9:7). Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Genesis 18:25), He who teacheth men knowledge, i.e., He who nevertheless must be the omnipotent One, since all knowledge comes originally from Him? Jahve - thus does the course of argument close in Psalm 94:11 - sees through (ידע of penetrative perceiving or knowing that goes to the very root of a matter) the thoughts of men that they are vanity. Thus it is to be interpreted, and not: for they (men) are vanity; for this ought to have been כּי הבל המּה, whereas in the dependent clause, when the predicate is not intended to be rendered especially prominent, as in Psalm 9:21, the pronominal subject may precede, Isaiah 61:9; Jeremiah 46:5 (Hitzig). The rendering of the lxx (1 Corinthians 3:20), ὅτι εἰσὶ μάταιοι (Jerome, quoniam vanae sunt), is therefore correct; המּה, with the customary want of exactness, stands for הנּה. It is true men themselves are הבל; it is not, however, on this account that He who sees through all things sees through their thoughts, but He sees through them in their sinful vanity.

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