25. The Lord is good unto them that wait for him, to the soul that seeketh him.
25. Bonus Jehova expectanti ipsum, (vel, speranti in eum,) animae quaerenti ipsum.
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
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
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.
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