John Calvin Commentary Isaiah 11:15

"And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his scorching wind will he wave his hand over the River, and will smite it into seven streams, and cause men to march over dryshod." — Isaiah 11:15 (ASV)

And the Lord will utterly destroy. In this verse he means nothing other than that the Lord, by his amazing power, will open a way for his people, which previously appeared to be closed off. He speaks figuratively. What he calls a tongue is “a bay of the sea.” For when the sea penetrates into the land and occupies a part of it, there is a resemblance to a person putting out his tongue. He therefore means the Egyptian sea and Egypt itself, as he later more fully explains. But he chiefly mentions the sea and the rivers because they protect the countries and close off every entrance.

And will stretch out the hand over the river in the strength of his wind. He undoubtedly means the Nile, which waters the whole of Egypt, divides it into many parts, and might thus interrupt the march of the people when returning to their native country. I have no doubt that רוח (ruach) here denotes wind, though he adds the Lord’s; for all the winds are the Lord’s, because he regulates and guides them according to his pleasure. And this phrase is especially employed when the wind is miraculously agitated by a violent whirlwind. He alludes to the previous deliverance of his people, by which he brought them out of Egypt; for when the Lord was pleased to open up a way for them, he dried up the sea by the force and violence of the winds (Exodus 14:21).

True, the Lord did not need the assistance of the winds, for he might have done it by an immediate exertion of his power. But when he uses outward means, let us learn, first, that all creatures are ready to yield obedience to him; for though they have a natural course, they are yet in his power, so that he can direct their force and violence in whatever way he pleases.

For instance, when a wind arises, its beginning proceeds from a natural cause, and each of the winds has its properties. The south wind is moist, and the north wind is cold, and the effects that proceed from them are entirely similar; for the south wind moistens bodies, and the north wind dries them. By extraordinary miracles the Lord shows that he possesses an authority far above these natural causes, so that they are governed, not by nature (that is, by that succession of events or chain of causes which irreligious people imagine to exist), but by God alone.

Secondly, he shows that he changes the nature and order of events whenever he pleases, so that he may be acknowledged as their only Lord; because such a change exhibits his authority and dominion more clearly. On this account, Isaiah called it not simply the wind, but the wind of the Lord, so that we may perceive that it is not directed or moved by chance, but by the power of the Lord.

And shall smite it in the seven streams. Some render it torrents and explain it this way: “He will divide the Nile into seven parts.” Though this exposition has been universally adopted, yet I do not approve of it; and I think that it has arisen from forgetfulness, rather than from ignorance, on the part of its authors, who are learned men nevertheless, and deeply skilled in the perusal of ancient writers.

It is well known from history that the Nile had seven mouths. There are others that are little mentioned because they had no names, and are therefore called false mouths. Whatever, then, the number of mouths or branches, it appears to form that number of streams or rivers; and these might have been so many hindrances to retard their journey. The Prophet expressly mentions them because the river was highly celebrated.

And shall make them be shod with shoes. The river being deep, he says that he will dry it up, so that it will not be necessary to take off their shoes when crossing it, though this would have been necessary if only a small amount of water had remained.

By these metaphors, therefore, the Prophet means nothing other than that nothing will stand in God’s way when he is pleased to rescue his people from captivity. He alludes to the history of a previous deliverance, so that they may learn that this deliverance will be similar to the one they previously enjoyed. On this account, he wished to place it, as it were, before their eyes, for the means of this deliverance were not seen. If this promise had been stated in plain terms, it might not have produced so deep an impression on their minds as presenting this remarkable example did.