Matthew Poole and continuators on Job 41

1. CAnst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down ?

Canst thou take him with a Hook and a Line, as Anglers take ordinary Fishes? Surely no. Quest. What is this Leviathan? Ans. This is granted on all hands, that it is a great and terrible Monster living in the Sea or Rivers, as Behemoth is a Land-monster. It is the general and received Opinion that it is the Whale, which is unquestionably called the Leviathan, Psal. 104. 25, 26. which having been discovered in the Seas next bordering upon Arabia probably was not unknown to Iob, who was a very inquisitive Person and well studied in the works of God, as this Book manifests. But some later and very learned Interpreters conceive that it is the Crocodile; which was very well known in Egypt and all the parts adjacent to it. And this is evident, that the Hebrew word Thannin (which is Parallel to this word Leviathan, these two words being synonymous and the one promiscuously used for the other, as appears from Psal. 74. 13, 14. Isa. 27. 1. Ezek. 32. 2.) is used of the Crocodile, Ezek. 29 3, 4. & 32. 2, 3. But I shall not positively determine this Controversy; but onely shew how far the Text may be understood of both of them, and then submit it to the Readers Judgment, this being a matter of no great moment, wherein Christians may vary without any hazard. Onely this I will say, That whatever becomes of the Behemoth of the former Chapter, whether that be the Elephant, or the Hippopotamus, that doth not at all determine the sense of this Leviathan, but leaves it indifferent to the Whale or the Crocodile, as the context shall determine, which I confess seems to me to savour the latter more than the former. To which may be added, that it seems more probable that God would speak of such Creatures as were very well known to Iob and his Friends, as the Crocodile was, than of such as it is very uncertain whether they were known in those parts, and in Iob's time. This Verse, noting either the impossibility, or rather the great and terrible difficulty, of taking this Monster with his Hook or Line, or such like instruments, may agree to either of them. For the Whale there is no doubt; nor much doubt as to the Crocodile; the taking whereof was generally esteemed by the Ancients to be very difficult and perillous; whatsoever peculiar vertue or power from Nature or Art the Tentyritae had against them, as the Psylli were said to have against Serpents. Some indeed object, that the last Clause cannot agree to the Crocodile, because that hath no Tongue, as is affirmed by Aristotle, Pliny, and other ancient Authors. But that is a mistake and the ground of it is plain, because their Tongues are but small in proportion to their vast Bodies, and withal fastned to their under Jaws, as the self-same Authors note. And that the Crocodile hath a tongue is positively affirmed by the said ancient Authors, and by the Hebrew Writers, and by the Arabians, to whom this Creature was best known, and by later Authors.

Marginal references: [illegible: 1 span]; [illegible: 1 span]

2. Canst thou put an hook into his nose ? or bore his jaw through with a thorn .

Heb. a Bulrush, i. e. an Hook like a Bulrush with its head hanging down, as is expressed, Isa. 58. 5.

To hang him up by it for Sale, or to carry him home for use, after thou hast drawn him out of the Sea or River, of which he spake in the former Verse.

Or, with an Iron Hook or Instrument as sharp as a Thorn: wherewith thou usest to carry little Fishes.

3. Will he make many supplications unto thee? will he speak soft words unto thee ?

Doth he dread thine anger or power? or will he humbly and earnestly beg thy favour, that thou wouldst spare him, and not pursue him, or release him out of Prison? It is a Metaphor from men in distress and misery who use these means to them to whose power they are subject.

4. Will he make a Covenant with thee ? wilt thou take him for a servant for ever?

To wit, to do thee faithful service, as the next words explain it. Canst thou bring him into bondage and force him to serve thee?

5. Wilt thou play with him as with a bird ? or wilt thou bind him for thy maidens ?

As Children play with little Birds kept in Cages, or tied with strings; which they do at their pleasure and without any fear?

For thy little Daughters; which he mentions rather than little Sons, because such are most subject to fear.

6. Shall the companions make a banquet of him ? shall they part him among the Merchants ?

Thy Friends or Assistants in the taking of him.

i. e. Feed upon him. Or, for him, i. e. for joy that thou hast taken him.

As is usual in such cases, that all who are Partners in the labour and hazard may partake of the profit also and divide the spoil.

7. Canst thou fill his skin with barbed Irons, or his head with fish-spears ?

This may be understood, either 1. of the Whale. And whereas it is objected, that the Whales at this day are taken in this manner, and therefore this cannot be understood of them, it may be replied, both that this art and way of taking Whales is a late invention, and was not known in Iob's time, and that he doth not speak of the absolute impossibility, but of the great difficulty of taking them. Or 2. of the Crocodile, whose skin is so hard that an Iron or Spear will not pierce it, as we shall see hereafter.

8. Lay thine hand upon him , remember the battel , do no more.

Either, 1. in a familiar and friendly manner, that thou mayest catch him by deceit when thou canst not do it by force. Or rather 2. in way of Hostility, seize upon him and take him by a strong hand, if thou darest do so.

But ere thou do attempt that, consider what thou art doing and how hazardous thy enterprize is, and with whom, and with what disadvantage thou art going to fight, and as it follows, do no more, proceed no further, draw back thy hand, and be thankful for so great a deliverance. Or the Verse may be rendred thus. If (which Particle is oft understood) thou offerest or attemptest to lay violent hands on him thou wilt have cause to remember (the Imperative being put for the Future, which is frequent in the Hebrew Language) the battel, and thou wilt do so no more; If thou doest escape, thou wilt never forget thy danger, nor attempt any thing of like nature for the time to come.

9. Behold, the hope of him , is in vain: shall not one be cast down, even at the sight of him ?

Either, 1. of the Fish, i. e. the hope of taking or conquering him. Or, rather 2. of the Man who laid hands upon him as hoping to take him by force, but in vain.

The prefix He being put for Halo, as it is oft-times in the Hebrew Text, as Gen. 27. 36. 1 Sam. 2. 28. Ier. 3. 6. & 31. 20. Ezek. 20. 30.

Not onely the fight, but the very fight of him is most frightful. Such is the sight of the Whale to Mariners, who fear the overturning of their Vessel. And such is the sight of the Crocodile, by which alone some have been affrighted out of their wits.

10. None is so fierce that dare stir him up : who then is able to stand before me ?

When he sleepeth or is quiet. None dare provoke him to the Battel.

To contend with me his Creatour as thou Iob dost, when one of my Creatures is too hard for him.

11. who hath prevented me that I should repay him ? whatsoever is under the whole heaven is mine .

To wit, with offices or service done for me, by which he hath laid the first obligation upon me, for which I am indebted to him. Who can be before-hand with me in kindnesses, since not onely the Leviathan, but all Men, and, as it follows, all things under Heaven, are mine, made by my hand, and inriched with all their indowments by my favour, without which. O Iob, thou wouldst not have had either reason or speech to use so perversly to reproach my Providence. Having how said and largely proved that Man could not contend with God in power, he now adds, that he cannot do it in justice▪ because God oweth him nothing, nor is any way obliged to him. Which having briefly hinted to prevent an objection, he returns to his former argument the description of the Leviathan.

That I should be ingaged to requite his favours

Created by my power and favour, and wholly in my possession and at my dispose, and therefore cannot possibly prevent me, as was now said.

Marginal references: Rom. 11. 35 Psal. 24. 1. & 50. 12. 1 Cor. 10. 26.

12. I will not conceal his parts , nor his power, nor his comely proportion .

i. e. I will particularly speak of them. Here is a Meiosis, as there is, Chap. 14. 11. & 15. 18. and oft elsewhere.

Heb. his bars, i. e. the Members of his Body which are strong like bars of Iron.

Which is more amiable and admirable in so vast a bulk.

Marginal references: Heb. [illegible: 1 word]. Chap. 18. 13.

13. Who can discover the face of his garment ? or who can come to him with his double bridle ?

Or, uncover, or take off from him.

The upper or outward part of his garment, or, the garment it self. the word face being oft redundant, as Gen. 1. 2. & 23. 3. and oft elsewhere. And by the garment is meant the skin, which covers the whole Body, and may be taken off from the Body like a garment. Who dare attempt to touch his very outward skin? much less dare any venture to approach to him, to give him a deep or deadly wound.

To put it into his mouth and lead him by it to thy Stable and Service, as thou dost by an Horse. Or rather, (because he plainly seems to persist in describing the several parts of his Body: of which he speaks both in the foregoing and following words) Who can come within his double Bridle, to wit, his vast Jaws, which have some resemblance to a double Bridle: whence the Greeks call those parts of the face which reach to the Jaws on both sides, the Bridles.

Marginal references: Or, within.

14. Who can open the doors of his face ? his teeth are terrible round about .

To wit, his Mouth. If it be open, none d[illegible: 1+ letters]re enter within it, as he now said; and here he adds, that if it be shut, none dare open it.

This is true of some kinds of Whales, though others are said to have either none or no terrible teeth: but it is more eminently and unquestionably true of the Crocodile, of which this very thing is observed by all Authors who write of it.

15. His scales are his pride , shut up together as with a close seal i.

He prides and pleaseth himself in his strong and mighty scales. Heb. his strong shields (i. e. scales) are his pride. Or (as other both ancient and modern Interpreters render it) His body (or, His back, as this word is used, Isa. 38. 17. which, if meant of the Crocodile, is emphatical, because his scales and strength is in his Back, whereas his Eelly is very soft and easily pierced.) is the strength of shields, i. e. fortified with scales strong as Shields. This is meant either, 1. of the Whale, whose skin, though it be smooth and intire and without scales, may be said to be, as (which Particle is oft understood) strong shields, because it is, as Galen reports exceeding hard and strong, and almost impenetrable and like a Shield, especially then when Shields were made of Leather; and so it is not onely on the back, as in the Crocodile, but also in the belly all over. Or, 2. of the Crocodile, which hath scales properly so called, and those most truely such as are here described, as all Authors and eye-witnesses consent.

p Closely compacted together, as things that are fastned together by a Seal.

Marginal references: Heb. strong pieces of Shield.

16. One is so near to another , that no air can come between them.

Which plainly shews that the Shields or Scales are several; which agrees better to the Crocodile, than to the Whale, whose skin is all of one entire piece, unless there were a sort of Whales having thick and strong Scales; which some have affirmed, but is not yet known and proved.

17. They are joined one to another, they stick together, that they cannot be sundred .

It is exceeding difficult and almost impossible by any power of art to so ever them one from another.

18. By his neesings a light doth shine, and his eyes are like the eye lids of the morning .

Which may be understood, either, 1. of any commotion or agitation of the body like that which is in neezing, as when the Whale stirreth himself, and casteth or shooteth up great spours of water into the Air by the Pipes which God hath planted in his head for this use; which water being thin and transparent and illuminated by the Sun-beams casts forth a shining light. Or, 2. of neezing properly so called, which the Crocodile is said frequently to do, because it commonly turneth its eyes to the Sun, as Strabo, and others note; which when a Man doth he is apt to neeze.

To which they seem very fitly compared, because the Eyes both of the Whale and Crocodile are dull and dark under the water, but as soon as they appear above water, they cast forth immediately a bright and clear light, though not like that of the Sun at noon day, which had been too great an Hyperbole, yet like the Morning light suddenly breaking forth after the dark Night.

19. Out of his mouth go burning Lamps , and sparks of fire leap out.

i. e. His breathings and blowings are very hot, or flaming, as the following Verses explains this. This also may seem better to agree to the Crocodile, which breaths (as Aristotle affirms) like the Hippopotamus, of which ancient Authors affirm, that his Noshils are very large, and he breaths forth a siery smoak like that of a Forna[illegible: 1+ letters], than to the Whale, which rather casts forth streams of Water, as was noted before, than flames of Fire, there being no such great heat observed in Whales, nor as far as I know, in any other fishes.

20. Out of his nostrils goeth smoak, as out of a seething pot or caldron .

Heb. Pool. So a great Caldron is called, because it sends forth a great smoak as a Pool doth vapours; as in like manner the great brazen Laver in the Temple is called a S[illegible: 1+ letters]a, for the great quantity of Water which it held.

21. His breath kindleth Coals , and a flame goeth out of his Mouth.

An Hyperbolical Expression, noting onely extraordinary Heat.

Marginal references: Heb. [illegible: 1 word].

22. In his neck remaineth strength , and sorrow is turned into joy before him .

His Neck is exceeding strong. This is meant either 1. Of the Whale, who though he hath no Neck no more than other Fishes have, yet he hath a part in some sort answerable to it, where the Head and Body are joined together. Or 2. Of the Crocodile, whom Aristotle (who made it his business to search out the several Natures and Parts of all living Creatures, and had all the helps and advantages which he desired to find them out▪) and Scaliger, and others, affirm to have a Neck, though some deny it.

i. e. The approach of any Enemy, which usually causeth fear and sorrow in others, fills him with joy, as being desirous of nothing more than fighting. Or, sorrow rejoiceth, or danceth, or triumpheth, &c. i. e. is prevalent and victorious, and quickly invades and conquers ail those Men, or other Creatures, which are in his way. Sorrow is his Companion, or Harbenger, which attends upon him wheresoever he goes. This may be a Po[illegible: 1+ letters]tical Expression, like that of the Poets, when they bring in Anger and Fear going along with or before Mars into the Battle.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word].

23. The flakes of his flesh are joined together: they are firm in themselves, they cannot be moved .

Or, Parts, which stick out, or hang loose, and are ready to fall from other Fishes, or Creatures.

The word Flesh is used of Fishes also, as Lev. 11. 11. 1 Cor. 15. 39.

Without difficulty.

To wit, out of their place, or from the other Members of the Body.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word].

24. His heart is as firm as a stone, yea, as hard as a piece of the nether mill-stone .

Either 1. That part of the Body is most firm, and hard, and strong. Or 2. His courage is invincible, he is void of fear for himself, and of compassion to others, which is oft called hardness of heart.

Which being to bear the weight of the upper, ought to be the harder and stronger of the two.

25. When he raiseth up himself , the Mighty are afraid: by reason of breakings they purifie themselves .

Shewing himself upon the top of the Waters. Or, [illegible: 1 word] of his Height or Greatness, or Majesty, for he is represented as a King, v. 34.

Even the stout hearted Mariners or Passengers, who use to be above fear.

Either 1. Of the Sea, caused by his motion▪ which dasheth the Waves in pieces one against another. Or rather 2. Of their Mind and State: by reason of their great danger and distress; which is expressed by this very word, Psal. 60. 2. Ionah 2. 4.

Either 1. Naturally; that being the usual effect of great terrour. See Ezek. 7. 17. Or rather 2. Morally, as this word is generally used. Those Mariners who ordinarily live in a gross and general neglect of God, and of Religion, are so affrighted with this imminent danger, that they [illegible: 1+ letters]ry unto God in their trouble, as is said in like case, Psal. 107. 28. and endeavour to purge their Consciences from the guilt of their sins, by confessing and seemingly forsaking of them, and to make their Peace with God, and obrain his favour and help, by their Vows, and Promises, and Prayers.

26. The Sword of him that layeth at him cannot hold : the spear, the dart, nor the habergeon .

That approacheth to him, and dare strike at him.

Heb. cannot stand, i. e. either 1. Cannot endure the stroke, but will be broken by it. Or rather 2. Cannot abide or take hold of him, or be fixed in him; but is instantly beaten back by the excessive hardness of the skin, which cannot be pierced by it, as may be gathered from this and other passages before and after it. This also seems better to agree to the Crocodile, whose skin no Sword, nor Dart, nor Musquet Bullet, (as others add) can pierce, than to the Whale, whose skin is easily pierced, as Experience sheweth in our Whales; except the Whale here spoken of were of another kind; which is not impossible.

Or, Breast-plate. As offensive Weapons cannot hurt him, so defensive Weapons cannot secure a Man from him. But men that go upon the design of taking either Whales or Crocodiles do not use to fortifie themselves in that manner. Some therefore take this to be another offensive Weapon, a kind of dart, as this word signifies in the Arabick Language; which is but a Dialect of the Hebrew, and from which the true signification of many Hebrew words must be gathered.

Marginal references: [illegible: 1 word]

27. He esteemeth iron as straw , and brass as rotten wood.

He neither fears nor feels the blows of the one more than of the other.

28. The arrow cannot make him flee: sling-stones are turned with him into stubble .

Heb. the son of the bow; as it is elsewere called the Son of the quiver, Lam. 3. 13. the Quiver being as it were the Mother or Womb that bears it, and the Bow as the Father that begers it or sendeth it forth.

Great stones [illegible: 1+ letters]ast out of Slings, which have a great force and efficacy: of which see on 2 Chron. 26. 14.

Hurt him no more than a blow with a little stubble.

29. Darts are counted as stubble: he laugheth at the shaking of a spear .

So far is he from fearing it, and fleeing from it, that he scorns and desies it.

30. Sharp stones are under him: he spreadeth sharp-pointed things upon the mire .

According to this Translation the sense is, His Skin is so hard and impenerable that the sharpest stones are as easie to him as the mire, and make no more impression upon him. But the words are and may be otherwise rendred as continuing the former sense, They (to wit, the Arrows, Darts or Stones cast at him) are, or fall under him, like (which Particle is oft understood) sharp shreads, or fragments of stones, he spreadeth sharp pointed things (to wit, the pieces of Swords or Darts which were flung at him and broken upon him) upon the mire. The fragments of broken weapons lie as thick at the bottom of the Water in the place of the fight, as little stones do in the mire, or as they do in a Field after some fierce and furious Battle. Or thus, with him (or for him, i. e. For his defence) are sharp stones, he spreadeth himself like an harrow, or threshing instrument (which is filled and fortified with Iron) in the mire or mud in the bottom of the Water: So he doth not describe his resting-place, but rather his Back, which he not unfitly compares to sharp stones or threshing Instruments, because the Darts or Stones cast at him pierce no more into him than they would do into them if they were thrown at them.

Marginal references: Sharp. [illegible: 1 word] the [illegible: 1 word].

31. He maketh the deep to boil like a pot : he maketh the sea like a pot of ointment .

The deep Waters, or the Sea, which is called the deep, Psal. 107. 24 Ionah 2. 3 as it is explained in the next Clause.

To swell, and foam, and froth by his strong and vehement motion, as any Liquor doth when it is boiled in a pot.

Either the great Sea, the proper place of the Whale, Psal. 104. 25. or the great River Nilus, which is called a Sea, both in Scripture, as Isa. 11. 15. and in other Authors (of which see my Latin Synopsis) as Euphrates is called the Sea of Babylon, Isa. 21. 1. Jer. 51. 36. or Lakes or Pools, which are most frequently called Seas both in the Old and New Testament, as every one knows. And in such Lakes the Crocodiles are no less than in Nilus, as it is attested by Herodotus, and Strabo, and others.

This Clause seems to be added very emphatically to intimate that this Leviathan causeth not onely a vehement commotion, but also a great fragrancy in the Sea or Waters where it is. Which, though it was not observed by the Ancients, yet is unanimously affirmed by later Authors upon their own knowledge and experience, that it [illegible: 1+ letters]asts a perfume like Musk; of which see the Names and Words of the Authors in my Latin Synopsis.

32. He maketh a path to shine after him; one would think the deep to be hoary

When he raiseth himself to the top of the Waters, he doth as it were plow it up and make large furrows, and causeth a white froth or foam upon the Waters.

33. Upon earth there is not his like: who is made without fear .

Either, 1. strictly so called as it is distinguished from the Sea or Rivers. There is no Land-creature comparable to him for strength and courage. Or 2. largely taken. No Creature equals him in all points. Or, upon the dust, as the word properly signifies, i. e. Among all things that creep in the dust, among which this may in some sort be numbred for the shormess of its feet. But this were no great honour to it to be the chief of creeping things; and therefore the former Translation seems more proper for the present design of magnifying this Creature above all others.

Fears no enemy as being full of courage and sensible of his own invincible strength. Or, so as he cannot be bruised or broken, by reason of his prodigious hardness, of which I have spoken before.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word] themselves without fear.

34. He beholdeth all high things : he is a king over all the children of pride.

He doth not turn his back upon nor hide his face from the highest and proudest Creatures, but looks upon them with a bold and undaunted countenance, as being without any fear of them, as was now said.

z He carries himself with Princely Majesty and courage towards the stoutest and loftlest Creatures; which, though of far higher stature than himself, he striketh down with one stroke of his Tail, as he commonly doth Cows, and Horses, and sometimes Elephants.