And they thirsted not - This is a part of that for which they would be called to celebrate his name. It was not merely that he had redeemed them, but that he had abundantly provided for their needs in the desert, and guided them safe through the pathless wilderness to their own land (see the notes at Isaiah 35:6-7; Isaiah 41:17-18).

He caused the waters to flow out of the rock for them - The allusion here is undoubtedly to the fact that God caused the waters to flow out of the rock that Moses smote in the wilderness Exodus 17:6; Numbers 20:11. This is not to be regarded as literally true that God would, in like manner, smite the rocks and cause waters to flow by miracle on their return from Babylon. There is no record that any such event took place, and it is not necessary so to understand this passage. It is a part of the triumphant song which they are represented as singing after their return to their own land. In that song, they celebrate his gracious interposition in language that was familiar to them, and by illustrations that were well known. They therefore speak of his mercy to them as if he had smitten the rock in the desert on their return, and caused the waters to flow; and the sense is, that his mercy to them then was similar to his goodness to their fathers when he led them to the land of promise. He met all their necessities; and his gracious interposition was experienced all the way as really as though he had smitten the rock, or caused cool and refreshing fountains to break out in the desert.

They thirsted not - through the deserts - Kimchi has a surprising observation upon this place: "If the prophecy," says he, "relates to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the Book of Ezra, in which he gives an account of their return, no mention is made that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert." It is really much to be wondered, that one of the most learned and judicious of the Jewish expositors of the Old Testament, having advanced so far in a large Comment on Isaiah, should appear to be totally ignorant of the prophet's manner of writing; of the parabolic style, which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolical images from the beginning ts the end; from "Hear, O heavens, and give ear, O earth," to "the worm and the fire" in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that instead of briers and brambles the acacia and the myrtle sprung up under their feet, according to God's promises, Isaiah 41:19 and Isaiah 55:13? These and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt. See De S. Poesi, Hebr. Prael. ix.

And they thirsted not when he led them through the deserts,.... As when he led the people of Israel through the wilderness to Canaan's land, though they sometimes thirsted for want of water, yet they were supplied with it, by which their thirst was extinguished, to which the reference here is. So when they came out of Babylon, and passed through the waste and desert places which lay between that and Judea, they were supplied with all necessaries. Thus the apostles of Christ, when they travelled through the Gentile world, comparable to a desert, publishing redemption and salvation by Christ, had every needful supply, both of temporal and spiritual things; they lacked not any thing. In like manner the people of God, while they pass through the wilderness of this world to the heavenly glory, are furnished and refreshed with living water out of the fountain and fulness of grace in Christ, of which if a man drink, he shall thirst no more, John 4:14, Isaiah 49:10, he caused the waters to flow out of the rock for thee; that is, for the Israelites in the wilderness, when they were come out of Egypt, and wanted water, Exodus 17:6,

he clave the rock also, and the waters gushed out; Psalm 78:15, the rock was a type of Christ, from whom the living waters of grace flow, to the support, supply, comfort, and refreshment of the saints in this world, 1 Corinthians 10:4. Grace is often signified by waters, because purifying and cleansing, reviving and refreshing, softening and fructifying, and an extinguisher of thirst: their gushing out denotes the abundance of it, which is received from Christ, not only at first conversion, in the regeneration and quickening of men; in the pardon of their sins, and the justification of their persons; but in the large communications of grace, after made, for the supply of their wants: and all which come from Christ the Rock, that is higher than they, from whence their bread is given them, and their waters are sure unto them; and who is the Rock of their refuge and salvation: and the cleaving of this Rock may signify his sufferings and death; his being smitten, bruised, and broken for his people, that they may partake of his grace, and the blessings of it.

And they {z} thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he broke the rock also, and the waters gushed out.

(z) He shows that it will be as easy to deliver them, as he did their fathers out of Egypt.

48:21 They thirsted not - They shall not thirst. He speaks of things to come, as if they were already past.

21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Nu 20:11; Ps 78:15; 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.

48:16-22 The Holy Spirit qualifies for service; and those may speak boldly, whom God and his Spirit send. This is to be applied to Christ. He was sent, and he had the Spirit without measure. Whom God redeems, he teaches; he teaches to profit by affliction, and then makes them partakers of his holiness. Also, by his grace he leads them in the way of duty; and by his providence he leads in the way of deliverance. God did not afflict them willingly. If their sins had not turned them away, their peace should have been always flowing and abundant. Spiritual enjoyments are ever joined with holiness of life and regard to God's will. It will make the misery of the disobedient the more painful, to think how happy they might have been. And here is assurance given of salvation out of captivity. Those whom God designs to bring home to himself, he will take care of, that they want not for their journey. This is applicable to the grace laid up for us in Jesus Christ, from whom all good flows to us, as the water to Israel out of the rock, for that Rock was Christ. The spiritual blessings of redemption, and the rescue of the church from antichristian tyranny, are here pointed to. But whatever changes take place, the Lord warned impenitent sinners that no good would come to them; that inward anguish and outward trouble, which spring from guilt and from the Divine wrath, must be their portion for ever.