(27) That saith to the deep—i.e., to the Euphrates. The words find a literal fulfilment in the strategical operation by which Cyrus turned the river from its usual bed into the Sepharvaim channel, and thus enabled his soldiers to cross on foot (Herod. i. 191). Symbolically the words may mean simply the destruction of the power of Babylon, of which its river was the emblem. (Comp. Revelation 16:12.)

44:21-28 Return unto me. It is the great concern of those who have backslidden from God, like the Jews of old, to hasten their return to him. The work of redemption wrought for us by Christ, encourages to hope for all blessings from him. Our transgressions and our sins are as a thick cloud between heaven and earth: sins separate between us and God; they threaten a storm of wrath. When God pardons sin, he blots out, he dispels this cloud, this thick cloud, so that the way to heaven is open again. The cloud is scattered by the Sun of righteousness; it is quite gone. The comforts that flow into the soul when sin is pardoned, are like clear shining after clouds and rain. Let not Israel be discouraged; nothing is too hard for God: having made all, he can make what use he pleases of any. Those that learn to know Christ, see all knowledge to be foolishness, in comparison with the knowledge of him. And his enemies will find their counsels turned into foolishness, and themselves taken in their craftiness. The exact fulfilling the prophecies of Scripture confirms the truth of the whole, and proves its Divine origin. The particular favours God designed for his people in captivity, were foretold here, long before they went into captivity. Very great difficulties would be in the way of their deliverance; but it is promised that by Divine power they should all be removed. God knew who should be the Deliverer of his people; and let his church know it, that when they heard such a name talked of, they might know their redemption drew nigh. It is the greatest honour of the greatest men, to be employed as instruments of the Divine favour to his people. In things wherein men serve themselves, and look no further, God makes them do all his pleasure. And a nobler Shepherd than Cyrus does his Father's will, till his work is fully completed.That saith to the deep, Be dry - Lowth supposes, that this refers to the fact that Cyrus took Babylon by diverting from their course the waters of the river Euphrates, and thus leaving the bed of the river dry, so that he could march his army under the walls of the city (see the notes at Isaiah 13; 14) With this interpretation, also, Vitringa, John II Michaelis, Grotius, Rosenmuller, and some others, accord. Gesenius supposes that it is a description of the power of God in general; and some others have referred it to the dividing of the waters of the Red Sea when the Hebrews came out of Egypt, as in Isaiah 43:16-17. The most obvious interpretation is that of Lowth, Vitringa, etc., by which it is supposed that it refers to the drying up of the Euphrates and the streams about Babylon, when Cyrus took the city. The principal reasons for this interpretation are, first, that the entire statement in these verses has reference to the events connected with the taking of Babylon; secondly, that it is strikingly descriptive of the manner in which the city was taken by Cyrus; and thirdly, that Cyrus is expressly mentioned Isaiah 44:28, as being concerned in the transaction here referred to. The word rendered 'deep' (צוּלה tsûlâh) denotes properly anything sunk; the depth of the sea; an abyss. 'But it may be applied to a deep river, and especially to the Euphrates, as a deep and mighty stream. In Jeremiah 51:36, the word 'sea' is applied to the Euphrates:

'I will dry up her sea,

And make her springs dry.'

Cyrus took the city of Babylon, after having besieged it a long time in vain, by turning the waters of the river into a vast lake, forty miles square, which had been constructed in order to carry off the superfluous waters in a time of inundation. By doing this, he laid the channel of the river almost dry, and was thus enabled to enter the city above and below, under the walls, and to take it by surprise. The Septuagint renders the word 'deep' here by Ἀβύσσῳ Abussō - 'Abyss.' The Chaldee, 'Who says to Babylon, Be desolate, and I will dry up your streams.'

I will dry up thy rivers - Referring doubtless to the numerous canals or artificial streams by which Babylon and the adjacent country were watered. These were supplied from the Euphrates, and when that was diverted from its usual bed, of course they became dry.

27. Referring to the Euphrates, which was turned into a different channel, close to Babylon, by Cyrus, who thereby took the city. "The deep" is applied to Euphrates as "sea" (Jer 51:32, 36). "Rivers" refers to the artificial canals from the Euphrates made to irrigate the country; when it was turned off into a different bed (namely, a lake, forty miles square, which was originally formed to receive the superfluous water in an inundation), the canals became dry. That with a word can and will dry up the sea (which in Scripture is very frequently called

the deep, as Psalm 107:24 Isaiah 63:13 Jonah 2:3, &c.) and rivers, and remove all impediments, and make the way plain, that my people may return. Some think these words relate to that stratagem of Cyrus, whereby he diverted, and in a great measure dried up, the river Euphrates, and made it passable for his army. But he seems rather to allude to that great action of God’s drying up the Red Sea and Jordan, to give passage to the Israelites.

That saith to the deep, be dry,.... The Targum is,

"that saith to Babylon, be desolate;''

and most interpreters, Jewish and Christian, understand it of Babylon, which was situated in a watery place, by rivers of water, particularly the river Euphrates, and in a low valley:

and I will dry up thy rivers; some think the allusion is to the stratagem of Cyrus, made use of, under a divine direction, to drain the river Euphrates, and make it passable for his army; by which means he surprised the city of Babylon, and took it: though others think it refers to the drying up of the Red sea and the river Jordan, which are proofs of what God can do, and a periphrasis of his power.

That saith to the {e} deep, Be dry, and I will dry up thy rivers:

(e) He shows that God's work would be no less notable in this their deliverance, than when he brought them out of Egypt, through the sea.