8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 41:1He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. … But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His Godhead was concealed, in order to kill him. … God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, Wilt thou be able to draw out Leviathan with a hook? Thou understandest, As I; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds.
He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. … But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His Godhead was concealed, in order to kill him. … God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, Wilt thou be able to draw out Leviathan with a hook? Thou understandest, As I; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds.
Gregory the Great, Morals on the Book of Job, book 33, on 41:1 (40:20 in his Latin Bible), the allegorical sense: Leviathan is the devil; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 41:8And 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 who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? … 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.
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 who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? … 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.
Gregory the Great, Morals on the Book of Job, book 33, on 41:8 (40:27 in his Latin Bible, which has “Remember the battle, and speak no more”), the moral sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 41:34This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. … For by this he himself fell, by this he overthrew men who followed him. … But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. … For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. … For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. … For by this he himself fell, by this he overthrew men who followed him. … But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. … For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. … For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
Gregory the Great, Morals on the Book of Job, book 34, on 41:34 (41:25 in his Latin Bible); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 41:1–34He dwells longest on the nature of the Leviathan, which possesses a combination of bodily peculiarities found separate in different animals, in those that walk, those that swim, and those that fly. The description of all these things serves to impress on our minds that we are unable to comprehend how these transient creatures come into existence, or to imagine how their natural properties commenced to exist, and that these are not like the things which we are able to produce. Much less can we compare the manner in which God rules and manages His creatures with the manner in which we rule and manage certain beings.
He dwells longest on the nature of the Leviathan, which possesses a combination of bodily peculiarities found separate in different animals, in those that walk, those that swim, and those that fly. The description of all these things serves to impress on our minds that we are unable to comprehend how these transient creatures come into existence, or to imagine how their natural properties commenced to exist, and that these are not like the things which we are able to produce. Much less can we compare the manner in which God rules and manages His creatures with the manner in which we rule and manage certain beings.
Maimonides, The Guide for the Perplexed, part III, chapter 23, on the speech from the whirlwind (Job 38–41); translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 41:1–9Whether 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. … 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) … and the leviathan is here spoken of as an inhabitant of the sea (Job 41:31), which the crocodile is not … 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.
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. … 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) … and the leviathan is here spoken of as an inhabitant of the sea (Job 41:31), which the crocodile is not … 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.
Matthew Henry, Commentary on the Whole Bible, on 41:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 41:34King, &c. - He can tame both the behemoth and leviathan, as strong and stout - hearted as they are. This discourse concerning them was brought in, to prove that it is God only, who can look upon proud men and abase them, bring them low, and hide them in the dust, he it is that beholdeth all high things, and wherein men dealt proudly, he is above them. He is king over all the children of pride, brutal or rational, and makes them either bend or break before him.
King, &c. - He can tame both the behemoth and leviathan, as strong and stout - hearted as they are. This discourse concerning them was brought in, to prove that it is God only, who can look upon proud men and abase them, bring them low, and hide them in the dust, he it is that beholdeth all high things, and wherein men dealt proudly, he is above them. He is king over all the children of pride, brutal or rational, and makes them either bend or break before him.
John Wesley, Explanatory Notes upon the Old Testament, on 41:34; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Job 41:1–34A species of whale has been supposed to be the creature in question; but the description suits no animal but the crocodile or alligator; and it is not necessary to seek elsewhere. … After all, what is leviathan? I have strong doubts whether either whale or crocodile be meant. I think even the crocodile overrated by this description. He is too great, too powerful, too important, in this representation. No beast, terrestrial or aquatic, deserves the high character here given, though that character only considers him as unconquerably strong, ferociously cruel, and wonderfully made. … However, I have followed the general opinion by treating him as the crocodile throughout these notes; but could not finish without stating my doubts on the subject … As to its being an emblem either of Pharaoh or the devil, I can say little more than, I doubt. The description is extremely dignified; and were we sure of the animal, I have no doubt we should find it in every instance correct. But after all that has been said, we have yet to learn what leviathan is!
A species of whale has been supposed to be the creature in question; but the description suits no animal but the crocodile or alligator; and it is not necessary to seek elsewhere. … After all, what is leviathan? I have strong doubts whether either whale or crocodile be meant. I think even the crocodile overrated by this description. He is too great, too powerful, too important, in this representation. No beast, terrestrial or aquatic, deserves the high character here given, though that character only considers him as unconquerably strong, ferociously cruel, and wonderfully made. … However, I have followed the general opinion by treating him as the crocodile throughout these notes; but could not finish without stating my doubts on the subject … As to its being an emblem either of Pharaoh or the devil, I can say little more than, I doubt. The description is extremely dignified; and were we sure of the animal, I have no doubt we should find it in every instance correct. But after all that has been said, we have yet to learn what leviathan is!
Adam Clarke, Commentary on the Holy Bible, on 41:1, and after 41:34 on the whole description; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 41:10–11If even the strength of one of God's creatures admits no thought of being able to attack it, how much more should the greatness of the Creator deter man from all resistance! For no one has any claim on God, so that he should have the right of appearing before Him with a rude challenge. Every creature under heaven is God's; man, therefore, possesses nothing that was not God's property and gift, and he must humbly yield, whether God gives or takes away.
If even the strength of one of God's creatures admits no thought of being able to attack it, how much more should the greatness of the Creator deter man from all resistance! For no one has any claim on God, so that he should have the right of appearing before Him with a rude challenge. Every creature under heaven is God's; man, therefore, possesses nothing that was not God's property and gift, and he must humbly yield, whether God gives or takes away.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 41:10–11; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 41
Job 41:1–34, World English Bible
Job 41 in the Bible · Told in the Story: Chapter 21, Out of the Storm
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 41:1He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. … But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His Godhead was concealed, in order to kill him. … God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, Wilt thou be able to draw out Leviathan with a hook? Thou understandest, As I; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds.
Gregory the Great, Morals on the Book of Job, book 33, on 41:1 (40:20 in his Latin Bible), the allegorical sense: Leviathan is the devil; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 41:8And 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 who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? … 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.
Gregory the Great, Morals on the Book of Job, book 33, on 41:8 (40:27 in his Latin Bible, which has “Remember the battle, and speak no more”), the moral sense; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 41:34This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. … For by this he himself fell, by this he overthrew men who followed him. … But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. … For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. … For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
Gregory the Great, Morals on the Book of Job, book 34, on 41:34 (41:25 in his Latin Bible); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 41:1–34He dwells longest on the nature of the Leviathan, which possesses a combination of bodily peculiarities found separate in different animals, in those that walk, those that swim, and those that fly. The description of all these things serves to impress on our minds that we are unable to comprehend how these transient creatures come into existence, or to imagine how their natural properties commenced to exist, and that these are not like the things which we are able to produce. Much less can we compare the manner in which God rules and manages His creatures with the manner in which we rule and manage certain beings.
Maimonides, The Guide for the Perplexed, part III, chapter 23, on the speech from the whirlwind (Job 38–41); translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 41:1–9Whether 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. … 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) … and the leviathan is here spoken of as an inhabitant of the sea (Job 41:31), which the crocodile is not … 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.
Matthew Henry, Commentary on the Whole Bible, on 41:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Job 41:34King, &c. - He can tame both the behemoth and leviathan, as strong and stout - hearted as they are. This discourse concerning them was brought in, to prove that it is God only, who can look upon proud men and abase them, bring them low, and hide them in the dust, he it is that beholdeth all high things, and wherein men dealt proudly, he is above them. He is king over all the children of pride, brutal or rational, and makes them either bend or break before him.
John Wesley, Explanatory Notes upon the Old Testament, on 41:34; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Job 41:1–34A species of whale has been supposed to be the creature in question; but the description suits no animal but the crocodile or alligator; and it is not necessary to seek elsewhere. … After all, what is leviathan? I have strong doubts whether either whale or crocodile be meant. I think even the crocodile overrated by this description. He is too great, too powerful, too important, in this representation. No beast, terrestrial or aquatic, deserves the high character here given, though that character only considers him as unconquerably strong, ferociously cruel, and wonderfully made. … However, I have followed the general opinion by treating him as the crocodile throughout these notes; but could not finish without stating my doubts on the subject … As to its being an emblem either of Pharaoh or the devil, I can say little more than, I doubt. The description is extremely dignified; and were we sure of the animal, I have no doubt we should find it in every instance correct. But after all that has been said, we have yet to learn what leviathan is!
Adam Clarke, Commentary on the Holy Bible, on 41:1, and after 41:34 on the whole description; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 41:10–11If even the strength of one of God's creatures admits no thought of being able to attack it, how much more should the greatness of the Creator deter man from all resistance! For no one has any claim on God, so that he should have the right of appearing before Him with a rude challenge. Every creature under heaven is God's; man, therefore, possesses nothing that was not God's property and gift, and he must humbly yield, whether God gives or takes away.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 41:10–11; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.