Job 41:1–11

Leviathan was a water creature. He appears to be the crocodile, the most fearsome of all water animals — unless he was some similar animal that is now extinct. Job could use a hook to catch fish, but how futile the thought of a hook for a crocodile! No attack can get through his jaws or his nose. Could Job persuade him to answer softly and give in? The very appearance of the crocodile is hostile and intimidating. No one could ever tame him for play, as people tame some birds and animals, and certainly not as a pet for girls!

In Job 41 comes a still longer description of "leviathan," and I understand that to be the crocodile. The crocodile is a very dangerous beast. It is not so shy of people; on the contrary, it preys on men, women, and children, if it can get hold of them.

"Can you draw out Leviathan with a fishhook?" You who can do such wonders! You can talk about God. You can judge for God. You can find fault with God! Well, can you catch Leviathan with a hook? You ought to be able to do that. "Or press down his tongue with a cord?" Stay away from him! Do not fight him. "Behold, the hope of a man is false." Spears and arrows are nothing to him. Even a musket ball cannot pierce the skin of a crocodile.

Can a net or hook take him, or a line pressing down on his tongue? Can you tie him up like an ordinary fish, with a reed rope through the gills? Is he shy and eager to please, or loyal and obedient? Will he become a plaything, like a pet bird, to amuse the household? Is he a regular item in the markets, bought and sold? If he cannot be caught as a fish, can darts and weapons bring him down? Anyone who has tried it will remember the terrible fight, and never try it again.

If this is so with this mere creature, who can stand before the Creator? Who has first given to the LORD, that he can demand it back again? Or, as the apostle asks, "Who has given a gift to Him that he might be repaid?" (Rom. 11:35).

Job however could not tackle Leviathan or behemoth, nor could he subdue proud man. How then could he contend with God? This was powerfully driven home into his heart.

This creature comes up out of the water, and so suggests the first Beast of Revelation 13, the great world-power. In behemoth we see the spirit of falling away from revealed truth in religion; in leviathan we see the same spirit in civil government. And it is not limited to nations wanting to be first. The same strong self-will, which puts up with no contradiction, shows up in the single person too — a refusal to be tamed or to submit to authority. Who has ever tied down and held the proud will of man?

Both the behemoth and the leviathan picture Satan, his character and his rule. He is king over all the sons of pride. Now see the conclusion Job could easily draw. If he is proud, then he belongs to leviathan, the king who rules over the sons of pride. The LORD has touched the secret in Job's heart. He has searched out the depths of it. Job has cherished pride, the Devil's crime.

You who can do such wonders; you can talk about God, and judge for God, and find fault with God! Well, can you catch Leviathan with a hook? You ought to be able to do that. … Be off with you! Do not fight him.

Can he be captured with a net or hook, by a line pressing down on his tongue? Can he be tied up like an ordinary fish, with a rush rope passed through the gills? Is he timid and fawning, or loyal and obedient? Can he be made into a plaything, like a bird, to amuse the household?

Job could use a hook to catch fish, but how pointless the thought of a hook for a crocodile! No attack of any kind can get through his jaws or his nose.

If this is true of a mere creature, who can stand before the Creator? Who has first given to the Lord, that he can demand it back again?

Men talk as if God's object was merely to occupy us with His works. God, on the contrary, brings forward His works to turn us away from our own thoughts and bow us before Himself. For if the works of God are so wonderful, who is He that made them, and what is man if he dares to judge such a God? … Do you think that after this Job was occupied with behemoth or with Leviathan? Not at all, but with God; and this was the design of it all.

God now shows Job, under the figure of Leviathan, that the power of Satan is too great for him. What a terrible one this king over all the children of pride is. … But what could be God's object in describing the power of the adversary like this? Surely it was to lead Job into complete dependence on Himself.

If in behemoth we have the spirit of turning away from revealed truth in religion, in Leviathan we see that spirit in civil government. … This is not limited to nations. The same spirit of strong self-will, which will take no contradiction, shows itself in the individual too. It is an untamable refusal to submit to authority. Who has ever bound and held the proud will of man?

God's answer is, "Because you have raged against me and your complacency has come into my ears, I will put my hook in your nose and my bit in your mouth, and I will turn you back on the way by which you came" (Isaiah 37:29). Compare these words with God's words to Gog in Ezekiel 38:4, "I will turn you about and put hooks into your jaws, and I will bring you out."

Do you put a rush rope in his nose, or pierce his jaw with a thorn? Will he beg you again and again? Will he speak tender words to you? Will he make a covenant with you? Will you take him as a slave forever? Will you play with him like a pet bird, or tie him up for your girls?

Job could use a hook to catch fish, but how useless the thought of a hook for a crocodile! (v.1). No attack can get through his jaws or his nose (v.2). Could Job persuade him to answer softly and so submit to him? (v.4). The very look of the crocodile is hostile and frightening.

Is he timid and cringing, or loyal and obedient? If he cannot be caught as a fish, can he be attacked with darts or weapons? Anyone who has tried it will remember the terrible battle, and never try again. Everyone who opposes him gives up in despair; no one dares stir him up or stand before him.

Like the behemoth, the leviathan is a strong beast that cannot be tamed… Then He declares that he is fierce, and that the very sight of him overwhelms a man. And if a creature is so mighty and strong, what must the One be who called this creature into existence? Verses 10 and 11 should be read: "Who then is able to stand before Me (the Creator)?… all beneath the heavens is Mine."

Men talk as if God's object was only to occupy us with His works. God, on the contrary, brings forward His works to turn us away from our own thoughts and bow us to Himself. If the works of God are so wonderful, who is He that did the work? And what is man, if he dares to judge such a God?… He would turn us away from ourselves to trust in Himself. Do you think that after this Job was occupied with behemoth or with leviathan? Not at all, but with God; and this was the design of it all.

Well now, in Job 41, comes a still longer description of "leviathan," and I understand that to be the crocodile. The crocodile is a very formidable beast. It is not so shy of the human kind; on the contrary, it preys upon men, women, and children, if it can get hold of them.

God now shows to Job, under the figure of leviathan, that the power of Satan is too great for him. What a terrible one he is — this king over all the children of pride… But what could be God's purpose in describing the power of the enemy like this? Surely it was to lead Job into complete dependence on Himself.

Now what a relief this is. Looked at in himself, the believer has no power to overcome Satan… Independence from God is what opened the door to Satan at the start. Simple dependence on God alone is what can shut it… It is very gracious of God to tell us how great the power of the enemy is. He does it so that we may know that our only resource is a firm trust in Himself.

The leviathan has generally been identified with the crocodile. Like the behemoth, the leviathan is a strong and untamable beast. Jehovah asks, Can you draw up leviathan with a hook? Can you pierce his jaw with a reed? Will he make a covenant with you? Will you take him for a servant forever? Then He declares that he is fierce, and even at the sight of him one is cast down. And if a creature is so mighty and strong, what must the One be who called this creature into existence?

But suppose he is caught. Is he soft and yielding, ready to serve forever? Can you play with him as you would with a bird or a deer, a toy for girls? No, he is no commodity for traders, no game for the hunter, no safe opponent in battle. The very sight of him might knock a man flat, and the man who would provoke him is reckless. Yet what is that compared with standing before God? Who has ever given anything to Him that He should repay it, when all under heaven is His?

Could Job persuade him to respond softly to him in order to bring about his submission? (v.4). The very appearance of the crocodile is hostile and intimidating. He would certainly never be tamed to engage in play like some birds or animals, and certainly not as a pet for girls! (v.5).

Men talk as if God's object was merely to occupy us with His works. God, on the contrary, brings forward His works to turn us away from our own thoughts and bow us to Himself. For if the works of God are so wonderful, who is He that made them, and what is man if he dares to judge such a God?

God now shows Job, under the figure of leviathan, that the power of Satan is too great for him. What a terrible one he is — this king over all the children of pride! This world has rejected the King of Righteousness. It has preferred the horrible slavery of Satan. But what could be God's object in describing the power of the adversary like this? Surely it was to lead Job into complete dependence on Him.

But let us remember it is God who made this beast: who then could possibly stand against God? This shows the fearful, untamable character of leviathan, as wild and unapproachable as behemoth, and it reminds us of the first beast of Revelation 13, the beast who rises out of the sea. … This Beast, along with the Antichrist, will form a powerful union of such strength that they will not be afraid to challenge their own Creator! While no man can stand before them, however, the Lord will bring them down to a crushing, humiliating defeat.

"I have heard of you by the hearing of the ear, but now my eye sees you." It was nothing external now, no mere distant rumour. … Do you think that searching into the structure or habits of behemoth and leviathan would have led to anything of the sort? Certainly not. He had to do with God Himself, who used them for this very purpose, and had by them turned Job away from everything to Himself.

The very appearance of the crocodile is hostile and intimidating. He would certainly never be tamed to engage in play like some birds or animals, and certainly not as a pet for girls!

But if he is caught, is he soft and yielding, ready to give lifelong service? Or can you play with him like a bird or a deer, as a plaything for girls? No — he is no commodity for traders, no game for the hunter, no safe opponent in battle. The very sight of him could knock a man flat, and anyone who would provoke him is a fool.

"Can you draw out leviathan with a hook?" You who can do such wonders! You can talk about God. You can judge on God's behalf, and you can find fault with God! Well, can you catch leviathan with a hook? You ought to be able to do that. "Or press down his tongue with a cord?" Off with you! Don't you fight him.

If this is true of a mere creature, who can stand before the Creator? (That is how verse 10 should be translated. It leads into verse 11: "Who will stand before Me?") Who has first given to the Lord, so that he can demand it back again?

Nothing could be more vivid than these two accounts, or more forceful than the conclusion for Job and anyone else. These are mere animals, made by God's creative will. If their might is so great, how foolish it is to resist, criticise, or even judge His ways!

This spirit is not only national. The same strong self-will, which puts up with no contradiction, shows itself in individuals too — an untamable refusal to submit to authority. Who has ever bound and held the proud will of man?

So he is untamable and uncontrollable. Man could do nothing with him as he does with an ox or a horse. He was also completely selfish: he was of no use to any man or animal. Would Job want to be like this — strong and self-confident, with no real aim of being a help to others?

God now shows Job, under the figure of leviathan, that the power of Satan is too great for him. What a terrible one this king over all the children of pride is... But what could God's aim be in describing the power of the adversary like this? Surely it was to lead Job into complete dependence on Himself. "I know," says Job, "that You can do everything."

Can you catch him with a net or a hook, or with a line pressing down on his tongue? Can you tie him up like an ordinary fish, with a rope of reeds through his gills? Is he timid and eager to please, or loyal and obedient? Can you make him a plaything, like a bird, to amuse the household? Is he a regular item in the markets, bought and sold? If he cannot be caught like a fish, can you attack him with darts and weapons?

If secured, is he soft and yielding, ready to do perpetual service? Or can you play with him as you would with a bird or a deer, a toy for girls? No — he is no commodity for traders, no game for the hunter, no safe opponent in a fight. The very sight of him might knock you flat, and the man who would provoke him is a fool.

The same Hebrew word is translated "merchant" in Job 41:6, Proverbs 31:24 and Isaiah 23:8. So Zechariah 14:21 may mean, "there shall no more be the merchant in the house of the LORD of hosts."

Who would think of trying to get his flesh and make a dinner of him? Harpoons were useless against him, because they could not pierce his outer covering.

If this is so with a mere creature, who can stand before the Creator? Who has first given to the LORD, that he can demand it back again? Or, as the apostle asks, "Who has given a gift to Him that he might be repaid?" (Romans 11:35).

They had brute strength but no human intelligence. It would be easier to subdue them than to bring down proud man. In Job's day human inventions had hardly begun. So this was probably not as clear then as it is now, when we subdue these mighty creatures with ease — but not proud man!

The description is not only of a mighty power, but of a power for evil. So Satan is called the dragon (Revelation 20:2). He rules the earth through his instrument, the ruler of Egypt, and of him it is said, "In that day the LORD with His hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and He will slay the dragon that is in the sea" (Isaiah 27:1).

God now shows Job, under the figure of leviathan, that the power of Satan is too great for him. What a terrible one this king over all the children of pride is. But what could be God's object in describing the power of the adversary like this? Surely it was to lead Job into entire dependence on Himself. "I know," says Job, "that You can do all things."

Leviathan was a water creature. He appears to be the crocodile, the most fearsome of all water animals, unless he was another animal like it that is now extinct... Harpoons were useless against him, because they could not get through his outer covering (v.7). If anyone was bold enough to lay a hand on him, let him remember the fight that came of any such attempt, and never do it again! (v.8).

Irons shaped like a harpoon, which go into the flesh easily but cannot be pulled out again. God, to show His wisdom and power to Job, speaks of the leviathan, or crocodile, which barbed irons cannot enter. Job 41:7.

"Can you draw out Leviathan with a fishhook?" You who can do such wonders; you can talk about God; and you can judge for God, and you can find fault with God! Well, can you catch leviathan with a hook?... Do not fight him. "Behold, the hope of him is in vain." Spears or arrows are nothing to him. Even a musket ball cannot pierce the skin of a crocodile. "His scales are his pride." It is not only that he has enormous strength, and that no ordinary weapon can wound him; he is also so confident in it himself.

People talk as if God's only purpose was to occupy us with His works. God does the opposite. He brings forward His works to turn us away from our thoughts and bow us to Himself. If the works of God are so wonderful, who is He that did the work? And what is man, if he dares to judge such a God?... Do you think that after this Job was occupied with behemoth or with leviathan? Not at all, but with God; and this was the design of it all.

In all this first part of the description, we see the fierce, unapproachable, untameable character of this creature. The clear conclusion is the one already pointed out: if the creature is so mighty, what must the Creator be? But, as I have said, we should expect something more here than a declaration of God's greatness and power. This is not only a mighty power; it is a power for evil. So Satan is spoken of as the dragon (Revelation 20:2)... "In that day the LORD with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea" (Isaiah 27:1).

Leviathan is a water creature. He plainly pictures the non-Jewish power that will rise during the Tribulation, a revival of the Roman Empire... Of him people will say, "Who is like the beast, and who can fight against it?" (Revelation 13:4)... While no man can stand before them, however, the Lord will bring them down to a defeat of abject humiliation.

Now what a relief this is. The believer looked at in himself has no power to overcome Satan. Man failed before him while he was still innocent. How much less can he stand now that he has fallen. It was independence of God that opened the door for Satan at first; and it is simple dependence on God alone that can shut it... It is very gracious of God to tell us how great the power of the enemy is. He does it so we may know that our only resource is a firm trust in Himself.

"Can you draw out leviathan with a hook?" You who can do such wonders; you can talk about God, and you can judge for God, and you can find fault with God! Well, can you catch leviathan with a hook? You ought to be able to do that. "Or press down his tongue with a cord?" (vv. 1–8). Be off with you! Do not fight him. "Behold, the hope of him is in vain." Spears or arrows are nothing to him, and even a musket ball has no power to pierce the skin of a crocodile.

Can he be captured with a net or hook, by a line pressing down on his tongue? Can he be bound like an ordinary fish with a rush rope passed through the gills? Is he timid and fawning, or loyal and obedient? Can he be made into a plaything, like a bird, for the amusement of the household? Is he a regular item in the markets, bought and sold? If he cannot be caught as a fish, can he be attacked with darts, with weapons? Whoever has tried this will surely remember the fearful battle, and will never try again. He is the despair of all opposition; none dare stir him up or stand before him.

Do you fill his skin with pikes, or his head with fish-spears? Put your hand on him — remember the battle — you will not do it again: Behold, his hope proves false.

If such is the might of mere brutes, the effect of God's creative will, what folly to resist, censure, or even judge His ways!

In all this first part of the description we see how fierce, unapproachable and untamable this creature is. The obvious conclusion is the one already drawn: if the creature is so mighty, what must the Creator be? But, as already said, we should expect something more here than this declaration of God's greatness and power. This is not only a mighty power; it is a power for evil. So Scripture calls Satan the dragon (Rev. 20:2).

Man's rule, as opposed to God's — how common it has been! In Nebuchadnezzar we have this pride displayed at the very summit of Babylon's greatness. And ever since his day, how kings have dreamed of world-empire — Median, Grecian, Roman, and all the lesser Caesars since that day. How fierce and cruel they have been — how intractable, how untamable. Who could dispute with them at the height of their power — "remember the battle, do so no more."

Now what a relief this is. The believer, looked at in himself, has no power to overcome Satan. Man failed before him when innocent; much less, then, now that he is fallen, is he able to stand. It was independence of God that opened the door to Satan at first, and it is simple dependence on God alone that can shut it. May God give us a deep sense of dependence on Himself. It is very gracious of God to tell us what the power of the enemy is, so that we may know that our only resource is a firm trust in Himself.

"Can you draw out Leviathan with a fishhook?" You who can do such wonders; you can talk about God; and you can judge for God, and you can find fault with God! "Or press down his tongue with a cord?" (vv. 1-8). Be off with you! Do not fight him. "Behold, the hope of a man is false." Spears or arrows are nothing to him, and even a musket ball has no power to pierce the skin of a crocodile.

Anyone who has tried this will remember the terrible battle, and will never try again. He is the despair of all who oppose him. No one dares stir him up or stand before him.

The leviathan described here seems beyond doubt to be the crocodile, not the dolphin or the whale, as some learned men have argued. Nothing could be more vivid than these descriptions, and nothing more forceful than the conclusion they press on Job and on everyone else. If mere animals are this mighty, and God made them by His will, what folly it is to resist His ways, or criticise them, or even judge them!

If this is true of a mere creature, who can stand before the Creator? (That is how we should translate verse 10, and it leads on to verse 11: "Who will stand before Me?") Who has first given to the Lord, so that he can demand it back again? Or, as the apostle asks, "Who has given a gift to Him that he might be repaid?" (Rom. 11:35).

The chapter describes not only a mighty power, but a power for evil. So Scripture calls Satan the dragon (Rev. 20:2). And as ruler of the earth, acting through his instrument the ruler of Egypt, he is the one spoken of here: "In that day the LORD with His hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and He will slay the dragon that is in the sea" (Isa. 27:1).

The Lord assures Job that any hope of overcoming Leviathan is futile: the very sight of the beast should overwhelm his would-be attacker. No human is so fierce that he would dare to stir up such a creature (v.10). But let us remember it is God who made this beast: who then could possibly stand against God? … This Beast, along with the Antichrist, will form a union so strong that they will not be afraid to challenge their own Creator! While no man can stand before them, however, the Lord will bring them down to a defeat of abject humiliation.

The believer looked at in himself has no power to overcome Satan. Man failed before him while still innocent. Now that he has fallen, he is even less able to stand. It was independence of God that opened the door for Satan at first; and it is simple dependence on God alone that can shut it. It is very gracious of God to tell us how strong the enemy is. Then we know that our only resource is a firm trust in Himself.

Most identify leviathan with the crocodile. Like behemoth, leviathan is a strong and untamable beast. Jehovah asks: Can you draw out leviathan with a hook? Can you pierce his jaw with a reed? Will you take him for a servant forever? Then He declares that he is fierce, and even the sight of him casts a man down. And if a creature is so mighty and strong, what must the One be who called this creature into existence? Verses 10 and 11 should read: "Who then is able to stand before Me (the Creator)? Who gave to Me first, that I should repay him? Since all beneath the heavens is Mine."

Can you play with him like a bird or a deer, a toy for girls? He is no commodity for traders, no game for the hunter, no safe opponent in battle. The very sight of him might knock you flat, and the man who would provoke him is a fool. Yet what is that compared with making a stand before God?

If this is true of a mere creature, who can stand before the Creator? (This is how verse 10 should read. It leads up to verse 11, "Who will stand before Me?") Who has ever given to Jehovah first, so that he can demand it back? Or, as the apostle asks, "Who has given a gift to him that he might be repaid?" (Romans 11:35).

This describes not only a mighty power, but a power for evil. Scripture calls Satan the dragon (Revelation 20:2). As ruler of the earth, working through his instrument the ruler of Egypt, he is the one spoken of here: "In that day the LORD with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea" (Isaiah 27:1).

No human is so fierce that he would dare to stir up such a creature (v.10). But let us remember it is God who made this beast. Who then could stand against God?… Of him people will say, "Who is like the beast, and who can fight against it?" (Revelation 13:4). No man can stand before the beast and the Antichrist. Yet the Lord will bring them down to a humiliating defeat.

Under the figure of leviathan, God now shows Job that the power of Satan is too great for him. … But what could be God's purpose in describing the power of the enemy? Surely it was to lead Job into complete dependence on Him. "I know," says Job, "that you can do all things." … It was independence of God that opened the door to Satan at first, and simple dependence on God alone can shut it.

God brings forward His works to turn us away from our own thoughts and bow us to Himself. If the works of God are so wonderful, who is He who made them, and what is man if he dares to judge such a God?… "I had heard of you by the hearing of the ear, but now my eye sees you." It was nothing external now, no distant rumour… "Therefore I despise myself." Do you think that studying the build or habits of behemoth and leviathan would have led to anything like that? Certainly not. He was dealing with God Himself. God used those creatures for that very purpose, and through them turned Job away from everything else to Himself.

If this is true of a mere creature, who can stand before the Creator? (For this is how verse 10 should be rendered — "Who will stand before Me?" — leading up to verse 11.) Who has first given to Jehovah, that he can demand it back again? Or, as the apostle asks, "Who has first given to Him, and it shall be repaid to him again?" (Rom. 11:35).

He is no commodity for traders, no game for the hunter, no safe opponent for battle. The very sight of him might knock a man flat, and the man who provokes him is reckless. Yet what is that compared to making a stand before God? And who ever gave to Him that He should repay, since all under heaven is His?

The principle — independence of God, seeking to make a name for itself — has been visible since the days of Cain, who built a city, and of Nimrod, who founded the first great world-empire (Gen. 10:8-10). This is not limited to national greatness. The same spirit of strong self-will, which puts up with no contradiction, shows up in the individual too — an untamable refusal to be under authority. Who has ever bound and held the proud will of man?

Man would gladly make God a receiver instead of a giver. But this cannot be. "It is more blessed to give than to receive," and God must have the more blessed place. God can accept the smallest gift from a heart that has learned the deep truth in those words, "Of your own have we given you." But the moment a man dares to take the place of the first giver, God's reply is, "If I were hungry, I would not tell you." For "He is not served by human hands, as though He needed anything, since He gives to all life and breath and everything." Praise is all that we can offer to God. But we can only offer it when we know clearly that our sins are all put away, and that comes only through faith in the accomplished atonement.

We have neither known His mind, nor had anything to do with His counsel. Still less have we given to Him first, so that He should be in debt to repay us. This has been Israel's folly, and the folly of many more. They would gladly make themselves creditors of God, as though their good works and assumed righteousness were a claim upon Him! Elihu rightly demanded of Job, "If you are righteous, what do you give Him? Or what does He receive from your hand?" (Job 35:7).

How seldom those who talk of rights seem to think that God has any! They are absorbed in themselves, in man; God is in none of their thoughts. Yet if any rights are to be respected at all, His must come first — the One whose sovereign will gave us being and everything else. If we think ourselves entitled to do what we like with what is ours, what shall we say of Him? We ourselves and all that we have belong to Him.

If such is the strength of mere animals, made by God's creative will, what folly to resist, criticise, or even judge His ways!