Isaiah 49:10
They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that has mercy on them shall lead them, even by the springs of water shall he guide them.
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(10) Neither shall the heat . . .—The word is the same as the “parched ground” of Isaiah 35:7, and stands, as there, for the mirage of the scorching desert.

49:7-12 The Father is the Lord, the Redeemer, and Holy One of Israel, as sending the Son to be the Redeemer. Man, whom he came to save, put contempt upon him. To this he submitted for our salvation. He is a pledge for all the blessings of the covenant; in him God was reconciling the world to himself. Pardoning mercy is a release from the curse of the law; renewing grace is a release from the dominion of sin: both are from Christ. He saith to those in darkness, Show yourselves. Not only see, but be seen, to the glory of God, and your own comforts. Though there are difficulties in the way to heaven, yet the grace of God will carry us over them, and make even the mountains a way. This denotes the free invitations and the encouraging promises of the gospel, and the outpouring of the Spirit.They shall not hunger nor thirst - All their needs shall be abundantly provided for, as a shepherd will provide for his flock. In the book of Revelation, this entire passage is applied Isaiah 7:16-17 to the happiness of the redeemed in heaven, and the use which is made of it there is not foreign to the sense in Isaiah. It means that the Messiah as a shepherd shall abundantly satisfy all the needs of his people; and it may with as much propriety be applied to the joys of heaven, as to the happiness which they will experience on earth. Their longing desires for holiness and salvation; their hungering and thirsting after righteousness Matthew 5:6, shall be abundantly satisfied.

Neither shall the heat nor sun smite them - In Revelation 7:16, this is, 'Neither shall the sun light on them, nor any heat;' that is, the burning heat of the sun shall not oppress them - an image of refreshment, protection, and joy, as when the traveler in burning sands finds the grateful shade of a rock or of a grove (see the notes at Isaiah 4:6; Isaiah 14:3; Isaiah 25:4; Isaiah 32:2). The word rendered here 'heat' (שׁרב shârâb), denotes properly heat, burning; and then the heated vapor which in burning deserts produces the phenomenon of the mirage (see it explained in the notes at Isaiah 35:7). It is equivalent here to intense heat; and means that they shall not be exposed to any suffering like that of the intense heat of the burning sun reflected from sandy wastes.

For he that hath mercy on them - That God and Saviour who shall have redeemed them shall be their shepherd and their guide, and they shall have nothing to fear.

Even by the springs of water - In Revelation 7:17, 'Shall lead them unto living fountains of waters' (see the notes at Isaiah 35:6). The whole figure in this verse is taken from the character of a faithful shepherd who conducts his flock to places where they may feed in plenty; who guards them from the intense heat of a burning sun on sandy plains; and who leads them beside cooling and refreshing streams. It is a most beautiful image of the tender care of the Great Shepherd of his people in a world like this - a world in its main features, in regard to real comforts, not unaptly compared to barren hills, and pathless burning sands.

10. Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Isa 65:13; Mt 5:6), also in heaven (Re 7:16, 17). They shall not hunger nor thirst, neither shall the heat nor sun smite them; they shall be supplied with all good and necessary things, and kept from all evil occurrents.

He that hath mercy on them shall lead them; God who hath magnified his mercy to them will conduct them with safety and comfort. They shall not hunger nor thirst,.... Being fed in the ways and high places of Gospel ordinances with the love of God, with covenant mercies and precious promises, with Christ, the bread of life, and his grace the water of life, and with the doctrines of the Gospel; they do not desire carnal things, as formerly, but spiritual ones, which they have and are satisfied with, and desire no other food: it signifies that there shall be no famine of the word, nor want of spiritual provisions; it is applied to the New Jerusalem state, Revelation 7:16 and so the following clause,

neither shall the heat nor sun smite them; not the sun of persecution, nor the heat of fiery trials and afflictions, particularly in the latter day; nor the heat of a fiery law and divine wrath, or of Satan's fiery darts; not however in the above mentioned state, or in the ultimate glory:

for he that hath mercy on them shall lead them; Christ, the great and good Shepherd of the sheep, who had mercy on them in eternity, and therefore undertook to feed them; and in time, and therefore laid down his life for them; and now in heaven, and sympathizes with him; and at the last day they shall find mercy with him: these he leads out of a state of nature, from the wilderness, where he finds them; out of their sinful ways, and from the pastures of their own righteousness; and he leads them in paths they had not known, in which they should go, in the way of truth, faith, and holiness; in right, though sometimes rough ways; he leads them to himself, his blood, righteousness, and fulness; into his Father's presence, and to his house and ordinances; into Gospel truths, and from one degree of grace to another, and at last to eternal glory; all which he does gradually, softly, gently, in proportion to their strength, and as they are able to bear:

even by the springs of water shall he guide them; or "fountains of water" (d); even of living water; which are no other than God himself, and the plenty of his grace and mercy; Christ, and the fulness of grace that is in him; the covenant of grace, and the blessings of it; the Gospel, and its ordinances; see Revelation 7:17.

(d) , Sept. "fontes aquarum", V. L. rather flows of water which come from fountains, so Ben Melech; "scaturigines aquarum", Montanus; "scatebras aquarum", Vitringa.

They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy {q} on them shall lead them, even by the springs of water shall he guide them.

(q) Meaning, that there would be nothing in their way from Babylon that would hinder or hurt them: but this is accomplished spiritually.

10. neither shall the heat … smite them] The word for heat should probably be rendered the hot wind (Sirocco; LXX., καύσων). It is often taken to denote the mirage (see on ch. Isaiah 35:7), but that meaning is unsuitable here on account of the verb “smite.”Verse 10. - They shall not hunger nor thirst (cf. John 4:14; John 6:35). God's grace is sufficient for his faithful ones. They are content with the sustenance which he awards them, and neither "hunger" nor "thirst." Neither shall the heat nor sun smite them; rather, neither shall the glowing sand nor the sun smite them (see Isaiah 35:7). To those who walk at noonday over the "glowing sand" of the desert, the heat which "smites them" seems to come as much from below as from above, the white ground reflecting the sun's rays with a force almost equal to that wherewith the rays themselves beat down upon them from the sky. The Lord's faithful ones, in their passage through the wilderness of life, shall be free Item these fearful trials. "The sun shall not smite them by day, neither the moon by night" (Psalm 121:6) He that hath mercy on them; or, that hath compassion on them - that sympathizes with their sufferings, and pities them in their trials (comp. vers. 13 and 15). Shall lead them (comp. Psalm 23:2; Isaiah 40:11). The Oriental shepherd for the most part goes before his flock. In the next v. the speaker meets the words of divine calling and promise with a complaint, which immediately silences itself, however. "And I, I said, I have wearied myself in vain, and thrown away my strength for nothing and to no purpose; yet my right is with Jehovah, and my reward with my God." The Vav with which the v. opens introduces the apparent discrepancy between the calling he had received, and the apparent failure of his work. אכן, however, denotes the conclusion which might be drawn from this, that there was neither reality nor truth in his call. The relation between the clauses is exactly the same as that in Psalm 31:23 and Jonah 2:5 (where we find אך, which is more rarely used in this adversative sense); compare also Psalm 30:7 (but I said), and the psalm of Hezekiah in Isaiah 38:10 with the antithesis in Psalm 38:15. In the midst of his activity no fruit was to be seen, and the thought came upon him, that it was a failure; but this disturbance of his rejoicing in his calling was soon quieted in the confident assurance that his mishpât (i.e., his good right in opposition to all contradiction and resistance) and his "work" (i.e., the result and fruit of the work, which is apparently in vain) are with Jehovah, and laid up with Him until the time when He will vindicate His servant's right, and crown his labour with success. We must not allow ourselves to be led astray by such parallels as Isaiah 40:10; Isaiah 62:11. The words are not spoken in a collective capacity any more than in the former part of the verse; the lamentation of Israel as a people, in Isaiah 40:27, is expressed very differently.
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