TRV
Translation
Complete Jewish Bible
If you lay your hand on him, you won't forget the fight, and you'll never do it again!
Berean Standard Bible
If you lay a hand on him, you will remember the battle and never repeat it!
Geneva Bible (1599)
One is ioyned to another: they sticke together, that they cannot be sundered.
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In the KJVVerse 13,897 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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Origen of AlexandriaAD 253
FRAGMENTS ON JOB 28.85
[“And all the ships come together would not be able to bear the mere skin of his tail.”] All the ships come together are not capable to mortify the extreme and main parts of the dragon. People using bodies or ships cannot by themselves lift a single piece of the skin of his tail. But with the favor of divine virtue, they can bear not only a piece of the skin of his tail but also his entire body, and [they can] mortify it. Each of us mortifies what is in him, that is, the devil, according to the words of the apostle, “Then God will soon crush Satan under your feet.”
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 33.34
“Will you fill nets with its skin and the cabin of fish with its head?” What is designated by “nets” or a “cabin of fish” except the churches of the faithful that make one universal church? Hence it is written in the Gospel, “The kingdom of heaven is like a net cast into the sea and gathering of every kind of fish.” “Will you fill nets with its skin and the cabin of fish with its head?” What is designated by “nets” or a “cabin of fish” except the churches of the faithful that make one universal church? Hence it is written in the Gospel, “The kingdom of heaven is like a net cast into the sea and gathering of every kind of fish.” The church is in truth called the kingdom of heaven, for while the Lord exalts its conduct to things above, it already reigns herself in toward the Lord by heavenly conversation. And the church is also rightly compared with a net cast into the sea, gathering every kind of fish, because when cast into this Gentile world, it rejected no one but caught the wicked with the good, the proud with the humble, the angry with the gentle and the foolish with the wise. By the “skin” of this Leviathan, we understand the foolish, and by “its head,” the wise ones of its body. Or certainly by the “skin,” which is outermost, are designated those who serve it as inferiors in these lowest offices, but by the “head” those placed over them. And the Lord observing the proper order rightly declares that he will fill these “nets” or “cabin of fish,” that is, his church, and the wishes of the faithful with its “skin” first and then with its “head.”
Gregory the DialogistAD 604
As if it were openly said, wilt thou restrain him with thine own strength? Whence it is also fitly subjoined;
Remember the battle, and speak no more.
35. The deep dispensation of God’s judgment for this reason often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderful power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of temptations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throwing out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet frequently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufferings they endure.
36. But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when afflicted. For if our flesh is afflicted with no pain, before it is strengthened with the incorruption of the resurrection, it is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? And yet when we are seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils? And yet when we are galled by the yoke of our human condition [perhaps ‘of subjection to man’], in the deep judgment of God, we break out into complaint, doubtless because we do not consider that if no condition of bondage oppressed us, our mind, more fatally free, would perchance be in bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us. For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan? Where shall we betake ourselves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator? Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him, Remember the battle, and speak no more. As if it were plainly said to him, If thou considerest the contest of the secret enemy against thee, thou dost not blame whatever thou sufferest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittest to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more: that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thine enemy to mind, and consider not that every thing thou sufferest is hard, when by outward tortures thou art freed from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him, (saying, Remember the battle, and say no more;) in order to show his unpardonable guilt.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 33.37
He will fall down before everybody’s eyes, because, when the Judge appears in his awesome aspect, before the eyes of the angelic legions, before the eyes of the entire court of the heavenly powers and before the eyes of all the elect summoned to this spectacle, this cruel and strong beast will be brought among them in chains, and together with its body, that is, all the wicked, will be condemned to the eternal fire of Gehenna.
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 41:8 is a pivotal verse within God's extended discourse to Job, where the Almighty challenges Job's understanding of divine power and wisdom by vividly describing the untamable and terrifying creature, Leviathan. This verse serves as a rhetorical dare, inviting humanity to attempt to subdue this monstrous being, immediately followed by a stark warning to recall the futility and devastation of any such endeavor, thereby commanding an immediate cessation of any further thought or action. It powerfully underscores the creature's overwhelming might and, by extension, the infinitely greater and incomprehensible power of its Creator, rendering human attempts to contend with God utterly presumptuous and futile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 41:8 is rich in Rhetorical Devices. The entire verse functions as a Rhetorical Challenge or Rhetorical Question, where God poses an impossible task not as a genuine invitation but as a means to expose Job's (and humanity's) inherent limitations. The command "Lay thine hand upon him" is an example of Irony, as it is immediately followed by a warning that makes such an act unthinkable. This creates a stark contrast between the apparent invitation and the terrifying reality. The description of Leviathan throughout chapter 41, culminating in this verse, employs Hyperbole to emphasize the creature's overwhelming power, thereby magnifying God's own might as its Creator. The phrase "remember the battle" uses Metonymy, where "battle" stands for the inevitable and catastrophic outcome of any engagement. The rapid succession of commands and warnings ("Lay thine hand... remember... do no more") creates a sense of urgency and finality, underscoring the absolute nature of God's power and the futility of human resistance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 41:8 profoundly underscores the vast chasm between finite human power and the infinite, untamable might of God. It serves as a stark reminder that if humanity cannot even contend with one of God's creatures, then any attempt to question, challenge, or control the Creator Himself is utterly presumptuous and futile. This verse, therefore, reinforces the doctrine of divine sovereignty, asserting God's absolute dominion over all creation, seen and unseen, ordered and chaotic. It calls for a posture of humility and reverent awe before the Almighty, recognizing that true wisdom begins with acknowledging God's unassailable power and inscrutable ways, ultimately leading to a trusting submission to His perfect will.
REFLECTION AND APPLICATION
Job 41:8 offers a profound lesson in humility and trust for contemporary believers. In a world that often champions human autonomy and control, this verse powerfully reorients our perspective, reminding us that there are forces, both natural and spiritual, that lie far beyond our grasp. When we face overwhelming challenges, seemingly insurmountable obstacles, or even when we are tempted to question God's wisdom or justice in our lives, Job 41:8 calls us to remember the vastness of His power. It invites us to cease our striving, to "do no more" in our own strength, and instead, to rest in the sovereign might of the One who created and controls even the most fearsome elements of the universe. This humility frees us from the burden of self-reliance and fosters a deeper trust in God's perfect plan, even when it remains beyond our full comprehension.
Questions for Reflection
FAQ
What is Leviathan, and is it a real creature?
Answer: Leviathan, as described in Job 41 and other biblical texts (e.g., Psalm 74:14, Isaiah 27:1), is a formidable and fearsome sea creature. While some scholars suggest it might be a highly stylized depiction of a real animal like a large crocodile or whale, its description in Job 41 transcends mere zoology, portraying it as a mythical or symbolic creature of immense, untamable power. In ancient Near Eastern cosmology, such creatures often symbolized chaos and disorder. God's mastery over Leviathan, therefore, signifies His absolute sovereignty over all forces, both natural and chaotic, demonstrating that nothing is beyond His control.
Why does God use Leviathan to address Job's complaints?
Answer: God uses Leviathan (and Behemoth in Job 40) not to explain why Job is suffering, but to demonstrate His own incomprehensible power, wisdom, and sovereignty. Job has questioned God's justice and governance. By presenting creatures so powerful that Job cannot even contend with them, God rhetorically asks: if you cannot control my creation, how can you presume to question or contend with Me, the Creator? The terrifying nature of Leviathan serves as a powerful object lesson in human limitation and divine omnipotence, ultimately leading Job to humble submission and repentance, as seen in Job 42:1-6.
Does "remember the battle" refer to a literal past event?
Answer: No, "remember the battle" in Job 41:8 is best understood as a rhetorical warning rather than a reference to a specific past encounter. God is not implying that Job or anyone else has literally fought Leviathan before. Instead, it's a powerful way of saying, "Just imagine what such a battle would be like, consider its terrifying and devastating nature, and that contemplation alone should be enough to deter you." It emphasizes the sheer impossibility and futility of any human attempt to engage with such a creature, highlighting the creature's (and thus God's) overwhelming power.
CHRIST-CENTERED FULFILLMENT
While Job 41:8 directly speaks of God's power over creation, its ultimate Christ-centered fulfillment lies in the person and work of Jesus, who embodies the very power and wisdom of God. Just as God demonstrates His sovereignty over Leviathan, a symbol of chaos and untamable power, so too does Christ demonstrate His absolute authority over all forces of evil, sin, and death. The New Testament reveals Jesus calming storms with a word, casting out demons, and ultimately conquering death itself, echoing the divine mastery over chaos (e.g., Mark 4:39 and Colossians 2:15). The "battle" that humanity cannot win against the forces of darkness and spiritual chaos is decisively won by Christ on the cross, where He disarmed principalities and powers, making a public spectacle of them. Therefore, the command to "do no more" in our own strength finds its ultimate resolution in trusting the One who has already triumphed over all that is fearsome and chaotic, inviting us to find our rest and security in His finished work and sovereign rule (e.g., Matthew 11:28-30).