*Minor differences ignored. Grouped by changes, with first version listed as example.
He continues the same subject: he however adds now something to it, even that God always deals mercifully with his servants, who recumb on him, mid who seek him. We hence see that the last verse is confirmed, where he said that he was content with God alone, while suffering all kinds of adversity: How so? for God, he says, is good to those who wait for him. [1] It might have been objected and said, that adversities produce sorrow, weariness, sadness, and anguish, so that it cannot be that they retain hope who only look to God alone; and it is no doubt true that, when all confess that they hope in God, they afterwards run here and there; and the consequence is, that they fail in their adversities. As, then, this might have been objected to the Prophet, he gives indirectly this answer, that God is good to those who wait for him, as though he had said, that the confidence which recumbs on God alone cannot disappoint us, for God will at length shew his kindness to all those who hope in him. In short, the Prophet teaches us here, that the blessings of God, by which he exhilarates his own children, cannot be separated from his mercy or his paternal favor. Such a sentence as this, "Whatever can be expected is found in God," would be deemed frigid by many; for they might object and say, as before stated, that they were at the same time miserable. Hence the Prophet reminds us here that God's blessings flow to us from his favor as from a fountain, as though he had said, "As a perennial fountain sends forth water, so also God's goodness manifests and extends itself." We now, then, understand the Prophet's meaning. He had indeed said, that we ought to acquiesce in God alone; but now he adds, by way of favor, regarding the infirmity of men, that God is kind and bountiful to all those who hope in him. The sum of what he states is, as I have said, that God's goodness brings forth its own fruits, and that the faithful find by experience, that nothing is better than to have all their thoughts fixed on God alone. God's goodness, then, ought to be understood, so to speak, as actual, even what is really enjoyed. As, then, God deals bountifully with all who hope in him, it follows that they cannot be disappointed, while they are satisfied with him alone, and thus patiently submit to all adversities. In short, the Prophet teaches here what the Scripture often declares, that hope maketh not ashamed. (Romans 5:5.) But the second clause must be noticed: for the Prophet defines what it is to hope in God, when he says that he is good to the soul that seeks him. Many indeed imagine hope to be I know not what -- a dead speculation; and hypocrites, when God spares them, go on securely and exult, but their confidence is mere ebriety, very different from hope. We must then remember what the Prophet says here, that they alone hope hi God who from the heart seek him, that is, who acknowledge how greatly they need the mercy of God, who go directly to him whenever any temptation harasses them, and who, when any danger threatens them, flee to his aid, and thus prove that they really hope in God. It now follows, --
1 - There is more authority for the word for "wait" being in the singular than in the plural, as it is given in the Syr. -- Ed.
In these three verses, each beginning in the Hebrew with the word good, we have first the fundamental idea that Yahweh Himself is good, and if good to all, then especially is He so to those who being in adversity can yet wait in confidence upon His mercy.
The Lord is good to them that wait for him,.... For the enjoyment of him as their portion in this world, and in that to come; for his presence here and hereafter; which they are sometimes now deprived of, but should wait patiently for it; since he has his set time to arise and favour them with it; to such is he "good" communicatively, and in a special way and manner. They that wait for him shall not be ashamed, or disappointed of what they expect; they shall renew their spiritual strength, and grow stronger and stronger; they shall inherit the earth, the new heavens and the new earth; enjoy many blessings now, and have good things laid up for them hereafter, eye has not seen, nor ear heard, Isaiah 49:23; perhaps some regard may be had to the coming of Christ in the flesh, which the saints then expected, and were waiting for in faith and hope; to whom the Lord was good and gracious in due time, by performing the mercy promised them, Isaiah 25:9;
to the soul that seeketh him; that seeketh him aright; that seeks him by prayer and supplication; that seeks him in his house and ordinances, where he is to be found; that seeks him early, in the first place, and above all things else; that seeks him earnestly, diligently, with his whole spirit, heart, and soul; that seeks his face, his favour, grace, and glory, and all in Christ, through whom all are to be enjoyed. God is good to such souls; he is a rewarder of them in a way of grace; with himself, as their shield and exceeding great reward; with his Son, and all things freely with him; with his Spirit and graces, and with eternal glory and happiness; such find what they seek for, Christ, his grace, and eternal fire; the Lord never forsakes them, nor the work of his hand in them, and they shall live spiritually and eternally; see Hebrews 11:6.
The repetition of "good" at the beginning of each of the three verses heightens the effect.
wait-- (Isaiah 30:18).
*More commentary available at chapter level.