Exegetical and Hermeneutical Commentary of Isaiah 26:8
Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee.
8. Yea, in the way for thee ] i.e. have stood by the way along which we expected and desired Jehovah to appear in judgment. The rest of the verse should be translated as in R.V., to thy name and to thy memorial is the desire of [ our ] soul (or, as Cheyne, “heartfelt desire”). “Name” and “memorial” are synonymous, as in Exo 3:15; Psa 135:13; Jehovah’s memorial is that by which He makes Himself to be remembered (see Isa 26:13).
Fuente: The Cambridge Bible for Schools and Colleges
Yea, in the way of thy judgements – The word judgments often refers to the statutes or laws of God. But it may also refer to the afflictions and trials with which he visits or judges people; the punishments which they endure for their sins. In which sense the word is used here it is not easy to determine. Lowth understands it of the laws of Yahweh. So Kimchi, who says that the sense is, that during their captivity and trials, they had not remitted anything of their love and piety toward God. I am inclined to the belief that this is the true interpretation, because in the corresponding member of the parallelism they are represented as saying that the desire of their soul was to God, and to the remembrance of him, implying that they sought by an observance of his laws to please him, and to secure his favor.
The desire of our soul is to thy name – The word name is used here, as it is often, to denote God himself. They desired that he would come and deliver them; they earnestly wished that he would manifest himself to them as their friend.
And to the remembrance of thee – The word remembrance ( zeker) is often equivalent to name, appellation, or that by which anyone is remembered, or known. Thus Exo 3:15 :
This is my name for ever;
And this is my memorial zikeriy unto all generations.
So Psa 30:4 :
Sing unto Yahweh, O ye saints of his;
And give thanks at the remembrance of his holiness;
That is, at his holy memorial (Margin,) or name. In the place before us it seems to be used in the sense of name or appellation; that is, that by which God would be remembered or known.
Fuente: Albert Barnes’ Notes on the Bible
Isa 26:8
Yea, in the way of Thy Judgments, O Lord, have we waited for Thee
Gods people waiting for Him in the way of His judgments
I.
THE WORDS CONTAIN A SOLEMN PROTESTATION–a protestation, on the part of these faithful people of the Lord, to Himself, in reference to His judgments. Yea, say they, Verily Thou, O Divine Searcher of hearts, knowest that we lie not, when we declare that in the way of Thy judgments we have waited for Thee. What a happy state of mind and heart is this! There may be a multiplication of observances, lastings, solemn assemblies, where, on the part of multitudes, there is nothing but form.
II. THESE GODLY JEWS SPEAK TO THE LORD OF HIS JUDGMENTS. If a sparrow cannot fall to the ground without. Thy knowledge and permission, how much more is Thy agency to be traced in those mighty desolations that have moved the earth, and come down with such appalling fury on the land of Thine own people!
III. THESE GODLY PEOPLE, IN THEIR SINNING AND CHASTENED LAND, SPEAK TO GOD OF THE WAY OF HIS JUDGMENTS. We read of Jehovahs
way in a gracious sense–His way of mercy to lost sinners–the wondrous and glorious path along which He has passed, and is still passing, in saving sinners of our fallen race through the atonement of His own beloved incarnate Son (Psa 67:1-2). Blessed, most blessed, are they who are Divinely taught this way of the Lord! A far other way of Judahs God is that to which her mourning children refer in the verse before us. It is His judicial way–the wrathful way in which He is provoked to come out of His place, and move towards highly favoured but deeply sinning and guilty lands.
IV. Let us contemplate and imitate the exercise of this small remnant of the fearers of the Lord in the land of Judah. THEY WAITED FOR HIM IN THE WAY OF HIS JUDGMENTS. What are the elements which should enter into the exercise to which we are this day called?
1. Solemn recognition of God.
2. Solemn adoration of this high and holy Lord God.
3. Justification of God.
4. Humiliation of soul before God.
5. Pouring out the heart in earnest supplication before the Lord. (W. Mackray, M. A.)
The right improvement of public or private calamities
I. IN EVERY AFFLICTIVE DISPENSATION OF DIVINE PROVIDENCE IT BECOMES US TO RECOGNISE THE HAND OF THE LORD. They are Thy judgments. In doing this we imitate the example of the wise and good in every age.
II. EVERY CALAMITY, WHETHER PRIVATE OR PUBLIC, SHOULD BE CONSIDERED AS A MANIFESTATION OF THE DIVINE DISPLEASURE AGAINST SIN. They are Thy judgments.
III. IN EVERY CALAMITY THE MIND OF THE BELIEVER SHOULD BE DIRECTED TO GOD. The desire of our soul is to Thy name, and to the remembrance of Thee.
1. This part of the passage expresses the most anxious solicitude that the Divine glory might be promoted by all the dispensations of His providence towards the children of men.
2. This part of our text seems to intimate also to whom the afflicted believer should apply for support. The desire of our soul is to Thy name, and to the remembrance of Thee.
3. This part of our text exhibits the believer finding a source of encouragement under present trouble, or in the anticipation of future difficulties, in a reference to his former experience of the power, the faithfulness and grace of his covenant God. The desire of our soul is to the remembrance of Thee.
IV. IN CIRCUMSTANCES OF AFFLICTION, WHETHER PRIVATE OR PUBLIC, IT IS THE DUTY AND PRIVILEGE OF THE BELIEVER TO BE FOUND WAITING UPON GOD. In the way of Thy judgments have we waited for Thee, O God. The verb to wait, as used in the text, denotes desire, expectation, patience, and perseverance. Learn–
1. That it is an evil thing and bitter to sin against God.
2. The infinite value of that system, which opens the way for the sinful creature to return to God, with the certain hope of being pardoned, adopted, and eternally blessed.
3. Let the sinner he exhorted to seek that Divine blessing which turns the curse into a blessing.
4. Let the believer labour to live in the exercise of the high and glorious privilege–waiting on God. (Essex Congregational Remembrancer.)
Christians, and their communion with God
(with Isa 26:9):–
I. THERE IS, IN THE PEOPLE OF GOD, A PRINCIPLE OF COMMUNION WITH GOD.
1. This is where their spiritual life begins.
2. This is where the life of the real Christian grows.
3. It becomes to the believer the tenor of his life to please God.
4. This principle of communion with God becomes the very flower of our lives.
5. This is the hunger and thirst of the Christian.
6. This proves that there has been a Divine renewal wrought in us.
7. This proves your sonship.
8. This proves your holiness, too, in a measure, for like will to like.
9. This proves your heavenliness, too, for that same desire which draws you to God is drawing you to Heaven.
II. THIS PRINCIPLE DISPLAYS ITSELF AND WORKS IN VARIOUS WAYS. Yea, in the way of Thy judgments, etc. We are longing for God, and it is dark and cloudy. What shall we do then?
1. Why, wait for Him. Sometimes, the way of Gods judgments may mean the appointed way, the regular way. Whenever thou hast a great trouble, expect a great mercy.
2. This communion leads to desiring. The desire of our soul, etc.
3. Your desire is to remember the Lord. And to the remembrance of Thee. I wish that I had a memory that was so narrow that it could only hold the things of God.
4. This principle of communion shows itself in a personal yearning. The eighth verse is in the plural, the ninth in the singular.
5. This principle of communion takes one other form, that of personal seeking. Yea, with my spirit within me, etc.
III. THE LORD TAKES PLEASURE IN THIS COMMUNION WITH HIS PEOPLE (Isa 26:20). (C. H. Spurgeon.)
The desire of our soul is to Thy name
The desire of the renewed soul
What is personal religion, and what is personal evidence of it? One single word, in my text is a key to all–desire. The sum and substance of a believers longings towards God is to know more of God, to enjoy more of God, to live more upon the fulness of the Son of God, and to become abstracted from all but God Himself. A sound creed is contained in these three things: I am a guilty wretch, deserving hell; Jesus is everything I want, for time and for eternity; I am His, and He is mine. Now, keeping this in view, let us descant upon–
I. THE OBJECT OF THE REGENERATED SOULS DESIRE. Look at this as it relates to the Holy Three in One. The soul may be longing for another sight of his Bible. But why? Because he longs to meet with God there. He may be longing to hear another Gospel sermon. Why? Because it sets forth the perfections of the God he loves, and therefore he expects to meet Him there. He may be longing for another ordinance day. Why? Because Jesus is often made known to him in breaking of bread. And so whatever means and ordinances are used, whatever externals are laid before the child of God and employed by him, it is not these that will satisfy him. It is God in them. I pass on to show–
II. WHAT WEANING WORK IS ESSENTIAL TO THIS. Until there is a great deal of weaning in the Christians experience there will not be a very great deal of spirituality.
III. THE NEGOTIATIONS THAT ARISE OUT OF THIS. If the earnest desire of my soul is after the enjoyment of God, I cannot grow careless about using means (J. Irons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Have we waited for thee – “We have placed our confidence in thy name”] The Septuagint, Syriac, and Chaldee read kavinu, without the pronoun annexed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Yea, in the way of thy judgments, O Lord, have we waited for thee: and as we thy people have loved and served thee when thou hast made our way plain and easy for us; so we have not forsaken thee, but waited upon thee, when thou hast made it rugged and troublesome by thy judgments. He speaks of the same just men Isa 26:7-9, though it be with a change of the numbers and persons, which is usual in prophetical writings, the just, Isa 26:7, we, Isa 26:1; 26:9.
To thy name, and to the remembrance of thee, Heb. to thy name and thy memory; which by a known figure called hendinduo may be put for the remembrance of thy name. And the name of God is here, as it is in many other places, put for God himself, as he hath made himself known by his word and works. And so the sense of this clause is, Our affections are not alienated from thee by thy judgments, but we still continue to desire thy presence and favour, and we support and comfort ourselves with the remembrance of what thou art, and what thou hast done, and what thou hast promised to be and do to thy people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. way of thy judgmentsWehave waited for Thy proceeding to punish the enemy (Isa 26:9;Isa 26:10) [MAURER].HORSLEY translates Isa 26:7;Isa 26:8, “The path of theJust One is perfectly even; an even road Thou wilt level for theJust One, even the path of Thy laws, O Jehovah. We haveexpected Thee.”
name . . . remembrancethemanifested character of God by which He would be remembered(Isa 64:5; Exo 3:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yea, in the way of thy judgments, O Lord, have we waited for thee,…. Meaning by “judgments” either the ministration of the word and ordinances, called statutes and judgments,
Ps 147:19 an attendance on which is the right way of waiting upon God, and where it may be expected he will be found and manifest himself, and favour with his gracious presence; or else the corrections and chastisements, which are done in wisdom and with judgment, in measure and in mercy, and in a fatherly way, and for good; and so the sense is, that they had not only followed the Lord in a plain and even way, but even in the more rugged paths of afflictive dispensations; nor did these things at all move them from their duty to him, and worship of him:
the desire of [our] soul [is] to thy name, and to the remembrance of thee; to God himself, and to a remembrance of his nature, perfections, and works; to Christ, whose name is as ointment poured forth, and whose person is desirable, because of his glory, beauty, and fulness, because of his offices, and blessings of grace; and to his Gospel, which publishes and proclaims him, his grace, and salvation; and to his ordinances, which refresh the memory of his people concerning him, and his love to them shown in what he has done and suffered for them.
Fuente: John Gill’s Exposition of the Entire Bible
It then commences again in a lyrical tone in Isa 26:8 and Isa 26:9: “We have also waited for Thee, that Thou shouldest come in the path of Thy judgments; the desire of the soul went after Thy name, and after Thy remembrance. With my soul I desired Thee in the night; yea, with my spirit deep within me, I longed to have Thee here: for when Thy judgments strike the earth, the inhabitants of the earth learn righteousness.” In the opinion of Hitzig, Knobel, Drechsler, and others, the prophet here comes back from the ideal to the actual present. But this is not the case. The church of the last days, looking back to the past, declares with what longing it has waited for that manifestation of the righteousness of God which has now taken place. “The path of Thy judgments:” ‘orach m ishpateka belongs to the te; venientem (or venturum ) being understood. The clause follows the poetical construction , after the analogy of . They longed for God to come as a Redeemer in the way of His judgments. The “name” and “remembrance” ad the nature of God, that has become nameable and memorable through self-assertion and self-manifestation (Exo 3:15). They desired that God should present Himself again to the consciousness and memory of man, by such an act as should break through His concealment and silence. The prophet says this more especially of himself; for he feels himself “in spirit” to be a member of the perfected church. “My soul” and “my spirit” are accusatives giving a more precise definition (Ewald, 281, c). “ The night ” is the night of affliction, as in Isa 21:11. In connection with this, the word shicher (lit. to dig for a thing, to seek it eagerly) is employed here, with a play upon shachar . The dawning of the morning after a night of suffering was the object for which he longed, naphshi (my soul), i.e., with his entire personality ( Pyschol. p. 202), and ruchi b’kirbi (my spirit within me), i.e., with the spirit of his mind, ( Psychol. p. 183). And why? Because, as often as God manifested Himself in judgment, this brought men to the knowledge, and possibly also to the recognition, of what was right (cf., Psa 9:17). “ Will learn: ” lamdu is a praet. gnomicum, giving the result of much practical experience.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8. Yea, in the way of thy judgments. This verse contains a very beautiful doctrine, without which it might have been thought that the former statements were without foundation. Since he said that God will be our guide during the whole of life, so that we shall neither wander nor stumble, and while, on the other hand, we are pressed by so many straits, we might conclude that those promises have not been actually fulfilled. Accordingly, when he tries our patience, we ought to strive, and yet to trust in him. Here the Prophet gives us this instruction, that, though our eyes are not gratified by an easy and delightful path, and though the road is not made smooth under our feet, but we must toil through many hard passages, still there is room for hope and patience.
By the way of judgments he means adversity, and the word judgment often has this meaning in Scripture. But here is a mark which distinguishes the godly from hypocrites; for in prosperity hypocrites bless God, and speak highly of him; but in adversity they murmur, and curse God himself, and plainly shew that they had no confidence in him, and thus judge of God according as their prosperity lasts. The godly, on the other hand, when they are tried by afflictions and calamities, are more and more excited to place confidence. (162)
The particle אף, (ă ph,) Even, is inserted for the sake of emphasis, as if the Prophet had said, that believers are earnest in the worship of God, not only so long as he treats them with gentleness, but that, if he deal harshly with them, still they do not faint, because they are supported by hope. It is therefore the true test of sincere godliness, when not only while God bestows his kindness upon us, but while he withdraws his face, and afflicts us, and gives every sign of severity and displeasure, we place our hope and confidence in him. Let us learn to apply this doctrine to our own use, whenever we are hard pressed by the calamities of the present life; and let us not cease to trust in him, even when our affairs are in the most desperate condition. (163) “Though He slay me,” says Job, “I will trust in Him;” and David says that: “though he walk amidst the shadow of death, he will trust and not be afraid, because he knows that God is with him.” (Job 13:15; Psa 23:4.)
To thy name. The Prophet aims at shewing what is the source of that uwearied earnestness which prevents the godly from sinking under the greatest calamities. It is because they are free from wicked desires and from excessive solicitude, and in their aspirations boldly rise to God. For, in consequence of our disorderly passions and cares holding us bound, as it were, to the earth, our hearts either wander astray, or sink into indolence, so that they do not freely rise to God; and as the essence of God is hidden from us, this makes us more sluggish in seeking him. From his hidden and incomprehensible essence, therefore, the Prophet draws our attention to the name of God, as if he enjoined us to rest satisfied with that manifestation of it which is found in the word; because there God declares to us, as far as is necessary, his justice, wisdom, and goodness, that is, himself.
And to the remembrance of thee. It is not without good reason also that he has added the word remembrance; for it means that the first perception or thought is not enough, but that continual meditation is enjoined; because without its aid all the light of doctrine would immediately vanish away. And indeed the true and sincere knowledge of God inflames us to desire him, and not only so, but also prompts us to desire to make progress, whenever the “remembrance” of it occurs to our minds. The knowledge of God, therefore, comes first; and next, we must be employed in frequent “remembrance;” for it is not enough that we have once obtained knowledge, if love and desire do not grow through constant meditation. Hence, also, we perceive that the knowledge of God is not a dead imagination.
(162) Bogus footnote
(163) Bogus footnote
Fuente: Calvin’s Complete Commentary
THE WAY OF GODS JUDGMENTS
Isa. 26:8. Yea, in the way of Thy judgments, O Lord, have we waited for Thee.
I. Observe what Gods judgments are. They are simply the expression of His thoughts. His final judgment is the declaration of His thoughts of a mans character; His judgments here are also His declaration of what He thinks of our conduct and ways. One special thing for which psalmists and prophets adore Him is that men can see that His judgments are true and righteous (Psa. 19:9; Psa. 119:75, &c.) Their tendency and aim is to teach men what righteousness is (Isa. 26:9).
II. The way of Gods judgments is the way of His laws. The calamities which men call judgments are generally the results of infraction by them of the laws by which He governs the universe.
The civil war in America was a judgment of God because it was a natural result of their toleration and defence of slavery; the war, with all its terrors, was a heavy penalty, and was clearly connected with their sin. So the cattle-plague in England was doubtless a natural result of some violation, through carelessness or greed, of Gods laws concerning the breeding and tending of cattle, and was thus one of Gods judgments.
III. The way of Gods judgments prescribes our way of prayer and expectation. We are to pray and expect, not that, while we continue as we were, God will remove the judgment; but that He will help us to understand it, and that He will dispose us to abandon the conduct that has brought it upon us. In thus waiting upon Godwith penitence for our transgression, with prayer for light, and with sincere resolve to amendwe may expect God to bless us; but this we may expect only while we wait upon Him thus.Alexander Mackennal, B.S: Sermon on the Cattle-plague.
Those who wait for God in the way of His judgments are,
1. Those who in prosperous and peaceful times endeavour to serve Him.
2. Those who desire to learn from them the lessons they were designed to teach. 3. Those who honour God by submission and trust in the trying hour.
4. These, even in the midst of judgment, may confidently expect the favour of God. A purpose of benevolence runs through even the stern and strange work of justice; and God, even when He chastises, will not utterly smite down the trusting heart.William, Manning.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) To thy name, and to the remembrance of thee . . .The name of God is, as always, that which reveals His character and will. Those who have waited for Him in the path of His judgments long for a fuller manifestation of that character. Comp. the prayer, Father, glorify thy Name, in Joh. 12:28. In the next verse the prophet identifies himself in spirit with the longing expectation of the time that precedes the final manifestation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8, 9. In the way of thy judgments In the song allusion is here made to the long discipline of the Judahites in Babylon, perhaps also elsewhere.
Waited We waited in patient, trustful hope.
Thy name Our desire was to thee, for the word “name” means all that belongs to the divine personality.
In the night early From night till morn, was our desire intense toward thee.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 26:8-9. Yea, in the way of thy judgments How excellently does this passage correspond to the preceding, according to the interpretation we have given! The holy confessors, persuaded of the equity and justice of the ways of God, here declare with what disposition of mind they receive the trial with which God thought proper in his wisdom to exercise them. The heavy afflictions under which they groaned were so far from extinguishing their hope and love, that on the contrary they greatly excited and promoted these laudable affections; for, bring thoroughly persuaded that the ways of God are right, and that God will not suffer those whom he loves to be tempted above what they are able to bear, by waiting for judgment from a God the just judge of the world, they testify that they have united themselves to him, by a studious exercise of their souls. See Psa 16:7. 1Pe 4:17. The change of person, in the 9th verse, is very common in our prophet.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here is a sweet view of a gracious soul in particular, and of the Church, in general, in the silent, humble, waitings on the Lord, as well in providence as grace. I hope the Reader is brought acquainted with these things. A life of God in the soul cannot be kept up without it. If we have union with Christ, we cannot but have communion with God; and devout souls know what it is, in night visits from Jesus and to Jesus, us well as in daily approaches, both public and private, to his court, to enjoy fellowship with the Father, and with his Son Jesus Christ; 1Jn 1:3 ; Psa 5:3 ; Son 3:1 ; Psa 130 throughout. Indeed it is this which marks their character from that of the ungodly who know not God.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 26:8 Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee.
Ver. 8. Yea, in the way of thy judgments. ] Rough though it be and rugged; even when thou hast wrought against us in the rigour of thy punishments, as one paraphraseth it; in the discipline of thy chastisements, as another. There are those who by this phrase understand the doctrine of the gospel, which teacheth another way of judging of a righteous man than the law doth, and such as the Church trusteth to alone, and to none other, scil., justification by faith in Christ Jesus.
And to the remembrance of thee,
a Diod.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
we waited. See note on Isa 25:9.
soul. Hebrew. nephesh. App-13.
remembrance. Reference to Pentateuch. Same as “memorial” in Exo 3:15. The words are quoted again in Psa 102:12; Psa 135:13 and Hos 12:5, and nowhere else. App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
in: Isa 64:4, Isa 64:5, Num 36:13, Job 23:10-12, Psa 18:23, Psa 44:17, Psa 44:18, Psa 65:6, Psa 106:3, Mal 4:4, Luk 1:6
we: Isa 25:9, Isa 30:18, Isa 33:2, Psa 37:3-7, Psa 63:1, Mic 7:7, Act 1:4, Rom 8:25, 2Th 3:5, Jam 5:7-11
desire: 2Sa 23:5, Psa 13:1, Psa 13:2, Psa 63:1-3, Psa 73:25, Psa 77:10-12, Psa 84:2, Psa 143:5, Psa 143:6, Son 1:2-4, Son 2:3-5, Son 5:8
Reciprocal: Gen 8:10 – stayed Gen 8:12 – And he Lev 20:22 – judgments 2Ch 15:15 – sought him Neh 1:11 – who desire Job 23:3 – Oh that Psa 19:9 – judgments Psa 27:14 – Wait Psa 42:1 – so panteth Psa 48:9 – in the Psa 119:39 – for thy Psa 119:131 – opened Psa 119:175 – and let thy Psa 130:5 – I wait Pro 18:1 – intermeddleth Ecc 12:1 – Remember Son 2:5 – Stay Son 5:4 – my bowels Isa 8:17 – I will Isa 56:1 – Keep Jer 3:17 – to the name Zep 2:1 – desired Zec 11:11 – that waited Mal 3:16 – that thought Mat 26:41 – the spirit Joh 4:23 – true 1Co 11:24 – in remembrance 2Co 7:11 – vehement
Fuente: The Treasury of Scripture Knowledge
Isa 26:8-9. Yea, in the way of thy judgments, O Lord That is, as some understand it, of thine ordinances and commandments, in which we carefully and conscientiously walk; or, in the way of thy chastisements. As we, thy people, have loved and served thee, when thou didst make our way smooth and pleasant before us, so we have not forsaken thee, but waited upon thee, when thou didst see fit, for our trial, to make it difficult and troublesome. We have possessed our souls in patience under thy chastisements, and have waited thy time for our deliverance. The desire of our soul is to thy name Hebrew, to thy name and thy memory; that is, to the remembrance of thy nature and attributes, according as thou hast made thyself known by thy word and works. And so the sense of this clause is, our affections are not alienated from thee by thy judgments, but we still continue to desire thy presence and favour, and we support and comfort ourselves with the remembrance of what thou art, and what thou hast done, and what thou hast promised to be to, and do for, thy people. With my soul Sincerely and most affectionately; have I desired thee The prophet speaks this in the name of all Gods people; in the night In the time of affliction, often termed night, or darkness; or, rather, in the night, properly so called, as appears from the next clause, wherein early, or in the morning, is opposed to it. When others are sleeping, my thoughts and desires are working toward thee. Yea, with my spirit within me By fervent and importunate prayer for thy loving-kindness; will I seek thee early Betimes in the morning. For when thy judgments are in the earth And good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect of them, that those who have been careless in prosperity are made wiser and better by afflictions.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26:8 Yea, in the way of thy {g} judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee.
(g) We have constantly abode in the adversities with which you had afflicted us.
Fuente: Geneva Bible Notes
The faithful people of God, Isaiah added, have waited for the Lord to act while following His commandments. They have sought a greater appreciation of Him rather than a change in their circumstances (cf. 1Jn 1:1-4).
"Waiting is very difficult for most people, for it is an admission that there is nothing we can do at the moment to achieve our ends. Yet that admission is the first requirement for spiritual blessing. Until we have admitted that we cannot save ourselves, God cannot save us." [Note: Ibid., pp. 477-78.]