TRV
Translation
King James Version
Will he make a covenant with thee? wilt thou take him for a servant for ever?
American Standard Version
Will he make a covenant with thee, That thou shouldest take him for a servant for ever?
World English Bible Messianic
Will he make a covenant with you, that you should take him for a servant forever?
Geneva Bible (1599)
Who can discouer the face of his garmet? or who shall come to him with a double bridle?
Young's Literal Translation
Doth he make a covenant with thee? Dost thou take him for a servant age-during?
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In the KJVVerse 13,893 of 31,102
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Commentary on Job 41 verses 1–10
1 ¶ Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?
2 Canst thou put an hook into his nose? or bore his jaw through with a thorn?
3 Will he make many supplications unto thee? will he speak soft words unto thee?
4 Will he make a covenant with thee? wilt thou take him for a servant for ever?
5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?
6 Shall the companions make a banquet of him? shall they part him among the merchants?
7 Canst thou fill his skin with barbed irons? or his head with fish spears?
8 Lay thine hand upon him, remember the battle, do no more.
9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?
10 None is so fierce that dare stir him up: who then is able to stand before me?
Whether this leviathan be a whale or a crocodile is a great dispute among the learned, which I will not undertake to determine; some of the particulars agree more easily to the one, others to the other; both are very strong and fierce, and the power of the Creator appears in them. The ingenious Sir Richard Blackmore, though he admits the more received opinion concerning the behemoth, that it must be meant of the elephant, yet agrees with the learned Bochart's notion of the leviathan, that it is the crocodile, which was so well known in the river of Egypt. I confess that that which inclines me rather to understand it of the whale is not only because it is much larger and a nobler animal, but because, in the history of the Creation, there is such an express notice taken of it as is not of any other species of animals whatsoever (Gen 1:21, God created great whales), by which it appears, not only that whales were well known in those parts in the time of Moses, who lived a little after Job, but that the creation of whales was generally looked upon as a most illustrious proof of the eternal power and godhead of the Creator; and we may conjecture that this was the reason (for otherwise it seems unaccountable) why Moses there so particularly mentions the creation of the whales, because God had so lately insisted upon the bulk and strength of that creature than of any other, as the proof of his power; and the leviathan is here spoken of as an inhabitant of the sea (Job 41:31), which the crocodile is not; and Psa 104:25, Psa 104:26, there in the great and wide sea, is that leviathan. Here in these verses,
I. He shows how unable Job was to master the leviathan. 1. That he could not catch him, as a little fish, with angling, Job 41:1, Job 41:2. He had no bait wherewith to deceive him, no hook wherewith to catch him, no fish-line wherewith to draw him out of the water, nor a thorn to run through his gills, on which to carry him home. 2. That he could not make him his prisoner, nor force him to cry for quarter, or surrender himself at discretion, Job 41:3, Job 41:4. "He knows his own strength too well to make many supplications to thee, and to make a covenant with thee to be thy servant on condition thou wilt save his life." 3. That he could not entice him into a cage, and keep him there as a bird for the children to play with, Job 41:5. There are creatures so little, so weak, as to be easily restrained thus, and triumphed over; but the leviathan is not one of these: he is made to be the terror, not the sport and diversion, of mankind. 4. That he could not have him served up to his table; he and his companions could not make a banquet of him; his flesh is too strong to be fit for food, and, if it were not, he is not easily caught. 5. That they could not enrich themselves with the spoil of him: Shall they part him among the merchants, the bones to one, the oil to another? If they can catch him, they will; but it is probable that the art of fishing for whales was not brought to perfection then, as it has been since. 6. That they could not destroy him, could not fill his head with fish-spears, Job 41:7. He kept out of the reach of their instruments of slaughter, or, if they touched him, they could not touch him to the quick. 7. That it was to no purpose to attempt it: The hope of taking him is in vain, Job 41:9. If men go about to seize him, so formidable is he that the very sight of him will appal them, and make a stout man ready to faint away: Shall not one be cast down even at the sight of him? and will not that deter the pursuers from their attempt? Job is told, at his peril, to lay his hand upon him, Job 41:8. "Touch him if thou dare; remember the battle, how unable thou art to encounter such a force, and what is therefore likely to be the issue of the battle, and do no more, but desist from the attempt." It is good to remember the battle before we engage in a war, and put off the harness in time if we foresee it will be to no purpose to gird it on. Job is hereby admonished not to proceed in his controversy with God, but to make his peace with him, remembering what the battle will certainly end in if he come to an engagement. See Isa 27:4, Isa 27:5.
II. Thence he infers how unable he was to contend with the Almighty. None is so fierce, none so fool-hardy, that he dares to stir up the leviathan (Job 41:10), it being known that he will certainly be too hard for them; and who then is able to stand before God, either to impeach and arraign his proceedings or to out-face the power of his wrath? If the inferior creatures that are put under the feet of man, and over whom he has dominion, keep us in awe thus, how terrible must the majesty of our great Lord be, who has a sovereign dominion over us and against whom man has been so long in rebellion! Who can stand before him when once he is angry?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Olympiodorus of AlexandriaAD 600
COMMENTARY ON JOB 40:22-23
He said this because the demons asked the Lord not to cast them into the abyss, or because Satan said to Christ, “I will give you all these things.” Will he now, he says, implore you with a soft speech? Will he make a covenant with you, and will he stop fighting his war against you?
Gregory the DialogistAD 604
28. Thou understandest, As I. But it must be carefully observed, that this Leviathan makes a covenant with the Lord, in order to be counted His servant for ever. For in a covenant the wishes of parties who are at variance are fulfilled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, therefore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righteously. This liberty to tempt is, therefore, called a ‘covenant,’ wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be exalted by the greatness of the revelations. [2 Cor. 12, 7] But, as we have said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy. And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands [‘nutibus’] of the heavenly grace, just as he exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation.
29. But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice; but is said in this place to be taken by the Lord not merely as a servant under an agreement, but a servant for ever; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of the Lord for ever. For he is no longer permitted to tempt the righteous who are powerful in heavenly happiness, when he is condemned before their eyes to the eternal fires of hell. Because in that heavenly country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by temptations. But at that time this Leviathan with his body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while the just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly rewards the righteous. For as a black colour is put as the back ground of a picture, in order that the white or red which is put over it may seem more beautiful; so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; yea both his just punishment there, and his unjust will here.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 41:4, part of God's majestic discourse from the whirlwind, challenges Job's finite understanding by presenting the formidable Leviathan. This verse, through a series of rhetorical questions, highlights the creature's untamable nature and the utter impossibility of any human establishing a covenant with it or enslaving it. It serves as a profound analogy, compelling Job—and all humanity—to grasp the immeasurable power, sovereignty, and incomparable nature of God, who alone created and controls such a magnificent and fearsome being.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 41:4 is rich with literary techniques that amplify its theological message. The primary device is the Rhetorical Question, where God poses questions not to elicit answers from Job, but to make an undeniable point about His own supremacy and Job's limitations. These questions are designed to expose the absurdity of Job's previous questioning of divine justice by demonstrating his inability to even control a creature, let alone contend with its Creator. Analogy is also central; Leviathan serves as a powerful analogy for God's unassailable power and sovereignty. If humanity cannot tame this creature, how much less can they tame or comprehend God? The description of Leviathan throughout Job 41 employs Hyperbole to convey its overwhelming strength and terrifying attributes, further emphasizing its untamable nature. While not explicit Personification, the very act of asking if Leviathan would "make a covenant" or be taken as a "servant" implicitly elevates the creature to a level where such a question could even be conceived, only to immediately dismiss the notion as ludicrous, highlighting its unique position as a creature beyond human control.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 41:4 serves as a profound theological anchor, grounding humanity in the reality of God's absolute and unchallengeable sovereignty. It asserts that there are realms of power and knowledge that lie entirely outside human grasp or control, compelling a posture of humility and awe before the Creator. The impossibility of covenanting with or enslaving Leviathan underscores the unique nature of God's relationship with humanity: unlike the wild and untamed beast, God, in His infinite power, chooses to condescend and enter into relational covenants with His creation, revealing His gracious and faithful character. This verse, therefore, is not merely about a creature, but about the unparalleled majesty and freedom of God, who is bound by nothing but His own holy character and purposes.
REFLECTION AND APPLICATION
Job 41:4 calls us to a profound reorientation of our perspective on God and ourselves. In a world that often seeks control, mastery, and understanding, this verse powerfully reminds us of our inherent limitations and the vast, unsearchable depths of divine power and wisdom. It challenges any human tendency towards self-sufficiency or presumption, urging us instead to cultivate a deep sense of awe, reverence, and humility before the Almighty. Just as Job could not tame Leviathan, we cannot fully grasp or dictate terms to the Creator of the universe. This understanding should not lead to despair but to profound peace and trust, knowing that a God powerful enough to create and control Leviathan is also powerful enough to manage the complexities of our lives, the mysteries of suffering, and the intricate workings of the cosmos. Our security lies not in our ability to understand or control, but in His unwavering sovereignty and His gracious willingness to relate to us on His terms.
Questions for Reflection
FAQ
What is the significance of Leviathan in Job 41?
Answer: Leviathan in Job 41 is presented as a creature of immense, untamable power, a marvel of creation that utterly defies human control or understanding. Its significance lies not just in its physical attributes, but in its symbolic role within God's discourse to Job. God uses Leviathan as a prime example of His own incomparable power and sovereignty. If Job, or any human, cannot even subdue this creature, how can they presume to contend with or fully comprehend the Almighty God who created it? Leviathan thus serves as a powerful, tangible illustration of the vast chasm between finite humanity and infinite divinity, compelling Job to humble himself before God's unchallengeable authority.
CHRIST-CENTERED FULFILLMENT
While Job 41:4 speaks directly of humanity's inability to master creation's most formidable beast, it powerfully foreshadows the ultimate Master and the New Covenant established through Jesus Christ. The untamable nature of Leviathan highlights the chaos and rebellion inherent in a fallen world, a chaos that humanity is utterly powerless to subdue or bring into covenant. Yet, in Christ, we see the divine power that not only created Leviathan but also triumphs over all spiritual forces of darkness and chaos, symbolized by the "ruler of this world" (John 12:31). Jesus, as the Word made flesh, is the true Lord of creation, before whom even the winds and waves obey (Mark 4:41). Furthermore, unlike Leviathan, who cannot enter into a covenant with man, Christ is the very mediator and substance of the New Covenant, sealed not by human effort, but by His own blood. He takes us, who were once slaves to sin and death, and makes us His willing servants, not by coercion, but by grace and redemption, offering eternal life and a relationship that is truly "for ever" (Romans 6:22). Thus, the impossibility presented in Job 41:4 finds its glorious resolution and fulfillment in the person and work of Christ, who alone possesses ultimate dominion and graciously invites humanity into an eternal covenant.