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Commentary on Job 41 verses 11–34
God, having in the foregoing verses shown Job how unable he was to deal with the leviathan, here sets forth his own power in that massy mighty creature. Here is,
I. God's sovereign dominion and independency laid down, Job 41:11. 1. That he is indebted to none of his creatures. If any pretend he is indebted to them, let them make their demand and prove their debt, and they shall receive it in full and not by composition: "Who has prevented me?" that is, "who has laid any obligations upon me by any services he has done me? Who can pretend to be before-hand with me? If any were, I would not long be behind-hand with them; I would soon repay them." The apostle quotes this for the silencing of all flesh in God's presence, Rom 11:35. Who hath first given to him, and it shall be recompensed to him again? As God does not inflict upon us the evils we have deserved, so he does bestow upon us the favours we have not deserved. 2. That he is the rightful Lord and owner of all the creatures: "Whatsoever is under the whole heaven, animate or inanimate, is mine (and particularly this leviathan), at my command and disposal, what I have an incontestable property in and dominion over." All is his; we are his, all we have and do; and therefore we cannot make God our debtor; but of thy own, Lord, have we given thee. All is his, and therefore, if he were indebted to any, he has wherewithal to repay them; the debt is in good hands. All is his, and therefore he needs not our services, nor can he be benefited by them. If I were hungry I would not tell thee, for the world is mind and the fulness thereof, Psa 50:12.
II. The proof and illustration of it, from the wonderful structure of the leviathan, Job 41:12.
1.The parts of his body, the power he exerts, especially when he is set upon, and the comely proportion of the whole of him, are what God will not conceal, and therefore what we must observe and acknowledge the power of God in. Though he is a creature of monstrous bulk, yet there is in him a comely proportion. In our eye beauty lies in that which is small (inest sua gratia parvis - little things have a gracefulness all their own) because we ourselves are so; but in God's eye even the leviathan is comely; and, if he pronounce even the whale, event he crocodile, so, it is not for us to say of any of the works of his hands that they are ugly of ill-favoured; it is enough to say so, as we have cause, of our own works. God here goes about to give us an anatomical view (as it were) of the leviathan; for his works appear most beautiful and excellent, and his wisdom and power appear most in them, when they are taken in pieces and viewed in their several parts and proportions. (1.) The leviathan, even prima facie - at first sight, appears formidable and inaccessible, Job 41:13, Job 41:14. Who dares come so near him while he is alive as to discover or take a distinct view of the face of the garment, the skin with which he is clothed as with a garment, so near him as to bridle him like a horse and so lead him away, so near him as to be within reach of his jaws, which are like a double bridle? Who will venture to look into his mouth, as we do into a horse's mouth? He that opens the doors of his face will see his teeth terrible round about, strong and sharp, and fitted to devour; it would make a man tremble to think of having a leg or an arm between them. (2.) His scales are his beauty and strength, and therefore his pride, Job 41:15-17. The crocodile is indeed remarkable for his scales; if we understand it of the whale, we must understand by these shields (for so the word is) the several coats of his skin; or there might be whales in that country with scales. That which is remarkable concerning the scales is that they stick so close together, by which he is not only kept warm, for no air can pierce him, but kept safe, for no sword can pierce him through those scales. Fishes, that live in the water, are fortified accordingly by the wisdom of Providence, which gives clothes as it gives cold. (3.) He scatters terror with his very breath and looks; if he sneeze or spout up water, it is like a light shining, either with the froth or the light of the sun shining through it, Job 41:18. The eyes of the whale are reported to shine in the night-time like a flame, or, as here, like the eye-lids of the morning; the same they say of the crocodile. The breath of this creature is so hot and fiery, from the great natural heat within, that burning lamps and sparks of fire, smoke and a flame, are said to go out of his mouth, even such as one would think sufficient to set coals on fire, Job 41:19-21. Probably these hyperbolical expressions are used concerning the leviathan to intimate the terror of the wrath of God, for that is it which all this is designed to convince us of. Fire out of his mouth devours, Psa 18:7, Psa 18:8. The breath of the Almighty, like a stream of brimstone, kindles Tophet, and will for ever keep it burning, Isa 30:33. The wicked one shall be consumed with the breath of his mouth, Th2 2:8. (4.) He is of invincible strength and most terrible fierceness, so that he frightens all that come in his way, but is not himself frightened by any. Take a view of his neck, and there remains strength, Job 41:22. his head and his body are well set together. Sorrow rejoices (or rides in triumph) before him, for he makes terrible work wherever he comes. Or, Those storms which are the sorrow of others are his joys; what is tossing to others is dancing to him. His flesh is well knit, Job 41:23. The flakes of it are joined so closely together, and are so firm, that it is hard to pierce it; he is as if he were all bone. His flesh is of brass, which Job had complained his was not, Job 6:12. His heart is as firm as a stone, Job 41:24. He has spirit equal to his bodily strength, and, though he is bulky, he is sprightly, and not unwieldy. As his flesh and skin cannot be pierced, so his courage cannot be daunted; but, on the contrary, he daunts all he meets and puts them into a consternation (Job 41:25): When he raises up himself like a moving mountain in the great waters even the mighty are afraid lest he should overturn their ships or do them some other mischief. By reason of the breakings he makes in the water, which threaten death, they purify themselves, confess their sins, betake themselves to their prayers, and get ready for death. We read (Job 3:8) of those who, when they raise up a leviathan, are in such a fright that they curse the day. It was a fear which, it seems, used to drive some to their curses and others to their prayers; for, as now, so then there were seafaring men of different characters and on whom the terrors of the sea have contrary effects; but all agree there is a great fright among them when the leviathan raises up himself. (5.) All the instruments of slaughter that are used against him do him no hurt and therefore are not error to him, Job 41:26-29. The sword and the spear, which wound nigh at hand, are nothing to him; the darts, arrows, and sling-stones, which wound at a distance, do him no damage; nature has so well armed him cap-a-pie - at all points, against them all. The defensive weapons which men use when they engage with the leviathan, as the habergeon, or breast-plate, often serve men no more than their offensive weapons; iron and brass are to him as straw and rotten wood, and he laughs at them. It is the picture of a hard-hearted sinner, that despises the terrors of the Almighty and laughs at all the threatenings of his word. The leviathan so little dreads the weapons that are used against him that, to show how hardy he is, he chooses to lie on the sharp stones, the sharp-pointed things (Job 41:30), and lies as easy there as if he lay on the soft mire. Those that would endure hardness must inure themselves to it. (6.) His very motion in the water troubles it and puts it into a ferment, Job 41:31, Job 41:32. When he rolls, and tosses, and makes a stir in the water, or is in pursuit of his prey, he makes the deep to boil like a pot, he raises a great froth and foam upon the water, such as is upon a boiling pot, especially a pot of boiling ointment; and he makes a path to shine after him, which even a ship in the midst of the sea does not, Pro 30:19. One may trace the leviathan under water by the bubbles on the surface; and yet who can take that advantage against him in pursuing him? Men track hares in the snow and kill them, but he that tracks the leviathan dares not come near him.
2.Having given this particular account of his parts, and his power, and his comely proportion, he concludes with four things in general concerning this animal: - (1.) That he is a non-such among the inferior creatures: Upon earth there is not his like, Job 41:33. No creature in this world is comparable to him for strength and terror. Or the earth is here distinguished from the sea: His dominion is not upon the earth (so some), but in the waters. None of all the savage creatures upon earth come near him for bulk and strength, and it is well for man that he is confined to the waters and there has a watch set upon him (Job 7:12) by the divine Providence, for, if such a terrible creature were allowed to roam and ravage upon this earth, it would be an unsafe and uncomfortable habitation for the children of men, for whom it is intended. (2.) That he is more bold and daring than any other creature whatsoever: He is made without fear. The creatures are as they are made; the leviathan has courage in his constitution, nothing can frighten him; other creatures, quite contrary, seem as much designed for flying as this for fighting. So, among men, some are in their natural temper bold, others are timorous. (3.) That he is himself very proud; though lodged in the deep, yet he beholds all high things, Job 41:34. The rolling waves, the impending rocks, the hovering clouds, and the ships under sail with top and top-gallant, this mighty animal beholds with contempt, for he does not think they either lessen him or threaten him. Those that are great are apt to be scornful. (4.) That he is a king over all the children of pride, that is, he is the proudest of all proud ones. He has more to be proud of (so Mr. Caryl expounds it) than the proudest people in the world have; and so it is a mortification to the haughtiness and lofty looks of men. Whatever bodily accomplishments men are proud of, and puffed up with, the leviathan excels them and is a king over them. Some read it so as to understand it of God: He that beholds all high things, even he, is King over all the children of pride; he can tame the behemoth (Job 40:19) and the leviathan, big as they are, and stout-hearted as they are. This discourse concerning those two animals was brought in to prove that it is God only who can look upon proud men and abase them, bring them low and tread them down, and hide them in the dust (Job 40:11-13), and so it concludes with a quod erat demonstrandum - which was to be demonstrated; there is one that beholds all high things, and, wherein men deal proudly, is above them; he is King over all the children of pride, whether brutal or rational, and can make them all either bend or break before him, Isa 2:11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and thus the Lord alone shall be exalted.
Why did he not say, "Who can disclose his face?" What is the purpose of these doors? "Who can open," he says, "the doors of his face?" In order to understand what is said here, let us take the example of the actors, who wear masks not in order to show what they are but in order to show what they want to look like. Indeed, those who play a certain character on the scene wear masks, so that they sometimes play the role of a general or a king, and often of a woman. Therefore, their real face is concealed, and they do not show what they are, while only what they want to look like is seen. The dragon acts in the same way. He never shows his face, but by assuming a mask in order to deceive humankind, he takes advantage of it. The enemy has many masks and wears a mask of virtue for any vice. And who can detect the mask that he wears? Who can disclose and show how the dragon is inside? Such are also his other followers, "who come to you in sheep's clothing but inwardly are ravenous wolves."
This is not the fear of God but the fear that is all around [the Leviathan’s] teeth. But if you have Christ in you, you must not be worried by this fear. Indeed, you will fear the Lord God and will fear no one else.
46. The ‘gates of his face’ are wicked teachers, who are called the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, [Ps. 87, 2] (for Sion is by interpretation, ‘watching,’ and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also are the teachers of errors signified by the gates of this Leviathan; for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. Who, therefore, will open the gates of His face? Thou understandest, except Myself, Who make manifest with clear understanding to My Elect the teachers of errors who are concealed beneath the semblance of sanctity. And because Antichrist, who rages with a twofold error, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying,
In a circle is the terror of his teeth.
47. For He wished to change the expression, and, in another phrase, to call these his ‘teeth,’ whom He had above called ‘gates.’ For false preachers are his ‘gates,’ because they open the entrance to perdition. They are his ‘teeth,’ because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her by Solomon, Thy teeth as flocks of sheep that have been shorn, coming up from the washing; [Cant. 4, 2] and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integrity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men.
48. It is, therefore, rightly said, In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the weak. What a season of persecution will that appear, then, when some rage with words, and others with swords, to pervert the piety of the faithful? For who would not despise, even if he were weak, the teeth of this Leviathan, if terror did not defend them by a circle of worldly powers? But they are proceeded against with twofold cunning, because that which is said to them by some with nattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive [‘potentium atque loquentium’], is summed up in the Apocalypse of John, in a short sentence, wherein it is said, The power of the horses was in their mouth, and in their tails. [Rev. 9, 19] For by the ‘mouth’ is typified the knowledge of the learned, but by the ‘tail’ the power of men of the world. For by the ‘tail’ which is behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, But one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before. [Phil. 3, 13] For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because they themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist well described this same Antichrist, saying, Under his tongue is labour, and sorrow: he sitteth in ambush with the rich in secret places. [Ps. 10, 7, 8] For, on account of his perverse doctrines, labour and sorrow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at the same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich.
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SUMMARY
Job 41:14 offers a vivid and formidable depiction of Leviathan, a creature presented by God to Job as a supreme illustration of divine power and unchallengeable sovereignty. This verse specifically highlights the creature's impenetrable mouth and terrifying teeth, emphatically conveying its insurmountable strength and the utter impossibility of human mastery over such a magnificent and fearsome creation. Through this awe-inspiring description, God profoundly humbles Job, revealing the vast, unbridgeable chasm between human capacity and the Creator's boundless might and wisdom.
CONTEXT
Literary Context: Job 41:14 is situated within the climactic and awe-inspiring discourse delivered by God to Job, commencing in Job 38 and extending through Job 41. Following Job's persistent questioning of divine justice and the wisdom behind his suffering, God responds not with direct explanations for Job's plight, but with a series of rhetorical questions and majestic descriptions that underscore His sovereign control over the entirety of creation. Chapters 40 and 41 specifically detail two unparalleled creatures, Behemoth and Leviathan, respectively. These creatures serve as tangible, awe-inspiring examples of God's creative power and His absolute dominion over forces that utterly defy human control. The meticulously detailed description of Leviathan, culminating in verses like Job 41:14, functions to humble Job, demonstrating that if humanity cannot contend with one of God's creations, how much less can they contend with the Creator Himself. This divine monologue ultimately prepares Job for his profound confession of limited understanding and God's unchallengeable authority in Job 42:2.
Historical & Cultural Context: The Book of Job is set in a patriarchal, pre-Mosaic era, reflecting ancient Near Eastern (ANE) cultural perspectives on wisdom, suffering, and divine justice. While the precise nature of Leviathan—whether a literal animal, a mythical creature, or a symbolic representation—remains a subject of scholarly debate, its portrayal undeniably draws on existing ANE imagery of primordial chaos monsters, often associated with the sea. However, a critical distinction emerges: unlike pagan myths where gods might struggle against such entities, the God of Job effortlessly creates and controls Leviathan, demonstrating His unique, unchallenged sovereignty over all forces, including those perceived as chaotic or untamable. This context elevates Yahweh far above any regional deities or cosmic forces, affirming His singular omnipotence and wisdom as the sole Creator and Sustainer of the cosmos. The vivid description would have resonated deeply with an audience familiar with the concept of powerful, untamed beasts, thereby amplifying the awe inspired by God's absolute command over His creation.
Key Themes: The detailed portrayal of Leviathan, particularly in Job 41, contributes significantly to several overarching themes in the Book of Job. Primarily, it underscores Divine Sovereignty and Omnipotence, showcasing God's absolute control over all creation, even the most fearsome and seemingly untamable creatures. Leviathan stands as a powerful testament to God's boundless power, which far surpasses any human strength or comprehension, echoing the declaration that "The earth is the Lord's, and the fullness thereof". Secondly, it highlights Human Limitation and Humility. By presenting a creature beyond human mastery, God reminds Job (and the reader) of humanity's inherent finitude and inability to fully grasp or control the universe. This realization is designed to cultivate a profound sense of humility before God's majesty, a central message throughout the latter part of the book, as seen in Job's eventual response in Job 42:3. Finally, the uniqueness and power of Leviathan emphasize The Uniqueness of God's Creation, reinforcing that God's wisdom and creative power are unmatched, a truth also articulated in passages like Isaiah 40:28, which speaks of the Creator who does not faint or grow weary.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 41:14 masterfully employs several potent literary devices to convey the overwhelming power of Leviathan and, by extension, God's absolute sovereignty. The most prominent is the Rhetorical Question, "Who can open the doors of his face?" This question is not meant to be answered literally but to emphatically declare that no human possesses the ability to control or even approach such a creature, thereby highlighting human limitation and God's unique, unchallenged power. Secondly, Metaphor is powerfully used in "the doors of his face," transforming Leviathan's jaws into an impenetrable, gate-like structure. This vivid comparison emphasizes the creature's formidable and unyielding nature, suggesting an entrance that is sealed by immense strength. Finally, the description of "his teeth are terrible round about" relies on compelling Imagery, painting a fearsome mental picture of a mouth bristling with menacing, awe-inspiring teeth arranged in a complete circle. This combination of devices creates a profound sense of dread and insurmountable power, effectively serving God's purpose of humbling Job and illustrating His absolute dominion over creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 41:14, with its depiction of Leviathan's insurmountable power, serves as a profound theological statement on God's absolute sovereignty and the inherent limitations of humanity. The creature's unopenable "doors of his face" and "terrible" teeth symbolize the forces of chaos, untamed power, and even evil that are beyond human control, yet entirely subject to God's command. This passage profoundly humbles Job, forcing him to confront the reality that if he cannot contend with one of God's most fearsome creations, he certainly cannot contend with the Creator Himself. It reorients Job's perspective from questioning God's justice to acknowledging His incomprehensible majesty and power, fostering a deeper trust in the divine order even amidst suffering. The invincibility of Leviathan, therefore, is a mirror reflecting the invincibility of God's will and wisdom, affirming that His ways are unsearchable and His judgments beyond tracing out.
REFLECTION AND APPLICATION
Job 41:14 compels us to confront our own assumptions about control and understanding in a world that often feels chaotic and overwhelming. Just as Leviathan was utterly beyond Job's grasp, so too are many of life's circumstances—suffering, injustice, global events, or personal challenges—beyond our human capacity to fully comprehend or manage. This verse invites us to cultivate a profound sense of humility and awe before a God whose power is not merely theoretical but tangibly demonstrated in the most fearsome and untamable aspects of creation. It reminds us that our finite minds cannot fully grasp the infinite wisdom and might of the Almighty. In moments of doubt, fear, or perceived injustice, remembering God's absolute dominion over even the "terrible" forces of the world can anchor our trust, leading us to rest in His sovereign hand rather than striving to control what is uncontrollable. This perspective fosters a deeper reverence and a more profound surrender to His divine will, knowing that the God who commands Leviathan also holds our lives securely in His all-powerful grip.
Questions for Reflection
FAQ
Is Leviathan a literal animal, or is it symbolic?
Answer: The nature of Leviathan in Job 41 has been a subject of much scholarly and theological debate. Some commentators suggest it refers to a literal, albeit exaggerated, powerful animal known in the ancient world, such as a large crocodile (given the description of scales, teeth, and habitat) or a whale. However, the hyperbolic and mythical language used—describing it as breathing fire and smoke, and being utterly invincible to human weapons—points more strongly to a symbolic interpretation. Leviathan is most likely a representation of the most powerful, untamable, and chaotic forces in creation, forces that are beyond human control and even comprehension. The primary purpose of its detailed description is not zoological but profoundly theological: to demonstrate God's absolute and effortless sovereignty over all creation, including the most fearsome and seemingly chaotic elements. This serves to humble Job and affirm God's unmatched power and wisdom. God is not merely powerful over the mundane, but over the utterly terrifying and uncontrollable aspects of existence.
CHRIST-CENTERED FULFILLMENT
While Job 41:14 powerfully describes God's dominion over a fearsome creature, its deepest Christ-centered fulfillment lies in the New Testament revelation of Jesus Christ as the ultimate embodiment of God's complete dominion over all creation, including the spiritual forces of chaos, sin, and death. If God's power is demonstrated in His mastery over Leviathan, then Christ's power is infinitely greater, as He is the very Word through whom all things were made, and without Him was not anything made that was made (John 1:3). The "doors of Leviathan's face" that no human could open foreshadow the ultimate "doors" of death and the grave, which Christ Himself burst open through His glorious resurrection, declaring, "I am the living one; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades" (Revelation 1:18). The "terrible teeth" of Leviathan, representing untamed power and destruction, find their ultimate defeat in Christ's triumph over the spiritual powers and authorities that once held humanity captive, disarming them and making a public spectacle of them by triumphing over them in the cross (Colossians 2:15). Jesus, the Lamb of God, who takes away the sin of the world (John 1:29), has conquered the true "Leviathan" of spiritual evil, disarming the devil who held the power of death (Hebrews 2:14). Thus, the awe inspired by Leviathan's invincibility in Job points to the far greater, redemptive awe inspired by Christ's complete and final victory over all that opposes God's righteous reign.