14. Surely Jehovah will not cast off his people. He enforces the same truth which he had stated above in still clearer terms, denying it to be possible that God should cast off his people, whom he had chosen in a manner to be his inheritance. When assailed by afflictions, we should fly to this consideration, as a sanctuary of refuge, that we are God's people, gratuitously adopted into his family, and that he must necessarily have a most intimate and tender regard for our safety, having promised to watch as carefully over his Church as if it were his own heritage. We are thus again taught that our patience will soon give way and fail, unless the tumult of carnal suggestions be allayed by a knowledge of the Divine favor shining in upon our souls.

15. But judgment will return unto righteousness. In the dark season of affliction, it is not easy to recognize the secret love which God even then bears to his own children, and the Psalmist adduces another ground of comfort, in the consideration that God will eventually put an end to the confusions which perplex them, and reduce matters to order. The form of expression used by the Psalmist is a little obscure, and this has led some to read the first part of the verse, as if it contained two distinct clauses -- justice will return at the end, and then, judgment will return. This is a violent wresting of the context. I have no doubt the Psalmist meant to say that judgment would be fitted or conformed to justice. And by judgment here is meant, as in many other places, the government or public state of matters. The confusion which prevails in the world, seems to argue some defect or unrighteousness of administration; and he holds out to us that it shall be well in the issue. More is said than merely that men who indulged in reckless oppression would be brought back to equitable dealing. A deeper meaning is intended, That God, when he interposed to restore the condition of his people, would bring forth openly to the light his justice which had lain concealed; by which we are not to understand that he ever deviates the least in his providence from the strictest rectitude, only there is not always that harmony and arrangement which might make his righteousness apparent to man's view, and the correction of this inequality is here called justice of government. ¹ As the sun's light is hid from view at night, or at a cloudy season, so when the wicked persecute the righteous, and are allowed to indulge in iniquity without restraint, the Divine justice is obscured by the clouds which are thus interposed between us and the providence of God, and judgment is in a manner separated from justice. But when things are brought back again to their proper state, justice and government are seen to harmonize perfectly together in the equality which prevails. ² Faith no doubt, should enable us to discern the justice of God even when things are most dark and disordered; but the passage speaks of what would be obvious to sense and actual observation, and asserts that the justice of God would shine as the sky when all is calm and serene.

And all that are upright in heart after him. Some read, after it, that is, after righteousness; but as by righteousness here we are to understand the equal and harmonious government which prevails when God takes vengeance upon the wicked and delivers his own people, this rendering will scarcely suit. It would rather seem that God himself is to be understood, so that the relative is here without an antecedent. In the Hebrew, when mention is made of God, the relative is not unfrequently put instead of the name. The words then mean, that upon God's restoring order in the world, his people would be encouraged to follow him with greater alacrity. Even when called to bear the cross, they sigh after him under their troubles and distresses, but it binds them more closely to his service when they see his hand stretched forth in this visible manner, and sensibly experience his deliverance.