Job 41:20 Komentář

The description here given of the leviathan, a very large, strong, formidable fish, or water-animal, is designed yet further to convince Job of his own impotency, and of God's omnipotence, that he might be humbled for his folly in making so bold with him as he had done. I. To convince Job of his own weakness he is here challenged to subdue and tame this leviathan if he can, and make himself master of him (Job 41:1-9), and, since he cannot do this, he must own himself utterly unable to stand before the great God (Job 41:10). II. To convince Job of God's power and terrible majesty several particular instances are here given of the strength and terror of the leviathan, which is no more than what God has given him, nor more than he has under his check, (Job 41:11, Job 41:12). The face of the leviathan is here described to be terrible (Job 41:12, Job 41:14), his scales close (Job 41:15-17), his breath and neesings sparkling (Job 41:18-21), his flesh firm (Job 41:22-24), his strength and spirit, when he is attacked, insuperable (Job 41:25-30), his motions turbulent, and disturbing to the waters (Job 41:31, Job 41:32), so that, upon the whole, he is a very terrible creature, and man is no match for him (Job 41:33, Job 41:34).

INTRODUCTION TO JOB 41 A large description is here given of the leviathan, from the difficulty and danger of taking it, from whence it is inferred that none can stand before God, Job 41:1; from the several parts of him, his face, teeth, scales, eyes, mouth and neck, flesh and heart, Job 41:11; and from various wonderful terrible things said of him, and ascribed to him, Job 41:25.

Out of his nostrils goeth forth smoke, as out of a seething pot or caldron. In which flesh or anything else is boiling. It is observed that there is a likeness between the crocodile and the river horse, and particularly in their breathing (u): and of the former it is remarked (w), that its nostrils are very large and open, and that they breathe out a fiery smoke, as out of a furnace. (u) Plin. l. 48. c. 8. Aristot. Hist. Animal. l. 8. c. 2. (w) Achilles Statius & Eustathius, apud Scheuchzer: ut supra. (vol. 4. p. 849.)

Out of his nostrils goeth smoke. As of a heated and boiling pot. 61. For the sight of the eyes is pained by smoke. Smoke is therefore said to go out of his nostrils; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel; False Christs and false prophets shall rise, and shall shew signs and wonders, so as even for the Elect, if possible, to be led into error. [Mark 13, 22] In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words 'if possible' are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done. But since both the heart of the Elect is shaken with anxious thought, and yet their constancy is not moved, the Lord included both points in this one sentence, saying, So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err already. But it is immediately subjoined, If possible; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined; As of a heated and boiling pot. 62. For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the wonders of this beast, added, So that he maketh fire come down from heaven. [Rev. 13, 13] For for fire to come down from heaven, is for flames of zeal to pour forth from the heavenly souls of the Elect. But because this Leviathan is called in another place not merely a serpent, but also a basilisk [quasi 'little king.'], because he rules over unclean spirits, or reprobate men, as Isaiah says, Out of the serpent's root shall come forth a basilisk, [Is. 14, 29] must attentively observe how a basilisk destroys, that by the doings of the basilisk, his malice may be more plainly made known to us. For a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance. 63. We are hence then, we are hence compelled to consider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil thought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward light is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of the reprobate, the heat of many thoughts, from love of this temporal life. And he multiplies, as it were, clouds ['globos'] of smoke, because he crowds together in the mind of earthly men the most trifling anxieties of this present life. This smoke, which comes forth from his nostrils, sometimes affects for a time the eyes even of the Elect. For the Prophet was enduring this smoke within, when he said, Mine eye is disturbed because of anger. [Ps. 6, 7] He was oppressed by its pouring in upon him, saying, My heart is troubled within me, and the light of mine eyes is not with me. [Ps. 38, 10] For this smoke deadens in truth the keenness of the heart, because with the cloud of its darkness it disturbs the serenity of inward peace. But God cannot be recognised, except by a tranquil heart. Whence it is again said by the same Prophet, Be still, and see that I am God. [Ps. 46, 10] But that mind cannot be at ease ['vacare'], which is oppressed with inundations of this smoke; because volumes of earthly thoughts are crowded therein from love of the present life. The light of inward rest is therefore lost through this smoke, because the eye of the heart is darkened, when it is confused by the irritation of cares. 64. But this smoke annoys the minds of the Elect in one way, and blinds the eyes of the reprobate in another. For it is dispersed from the eyes of the good by the breath of spiritual desires, so as not to become dense, through the prevalence of wretched thoughts. But in the minds of the reprobate the more freely it collects itself by means of foul thoughts, the more entirely does it remove from them the light of truth. This smoke as it crowds into the hearts of the reprobate so many unlawful desires, swells out, as it were, into so many clouds before them. 65. And we certainly know that in clouds of smoke, when some are fading away ['inanescunt'] above, others rise up from below: so too in carnal thoughts, though some evil desires pass away, yet others succeed. But frequently the wretched mind beholds what has already passed, but does not behold where it is still detained. It rejoices in being no longer subject to some sins, but neglects to be careful, and to lament, because others have succeeded in their place, to which perhaps it yields more sinfully. And so it is that, while some sins pass away, and others succeed, the heart of the reprobate is possessed without intermission by this serpent. Whence it is well said by the Prophet Joel, That which the palmer-worm hath left, the locust hath eaten; and that which the locust hath left, the canker-worm hath eaten; and that which the canker-worm hath left, the mildew hath eaten. Awake, ye drunkards, and weep. [Joel 1, 4] For what is designated by the palmer-worm ['eruca'], which creeps with all its body on the ground, except it be lust? which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity. What is expressed by the locust, which flies by leaps, except vain glory, which exalts itself with empty presumptions? What is typified by the canker-worm ['bruchus'], almost the whole of whose body is gathered into its belly, except gluttony in eating? What but anger is indicated by mildew, which burns as it touches? That therefore which the palmer-worm hath left, the locust hath eaten, because, when the sin of lust has retired from the mind, vain glory often succeeds. For since it is not now subdued by the love of the flesh, it boasts of itself as if it were holy through its chastity. And that which the locust hath left, the canker-worm hath eaten, because when vain glory, which came as it were from holiness, is resisted, either the appetite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in proportion as it is not restrained by any love even of human praise. That which the canker-worm hath left, the mildew consumes, because when the gluttony of the belly is restrained by abstinence, the impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by burning it, because the flame of impatience withers the fruits of virtues. When therefore some vices succeed to others, one plague devours the field of the mind, while another leaves it. 66. But it is there well subjoined; Awake, ye drunkards, and weep. [Joel 1, 5] For they are called 'drunkards,' who, confused with the love of this world, feel not the evils which they suffer. What then is meant by saying; Awake, ye drunkards, and weep, but 'shake off the sleep of your insensibility, and oppose by watchful lamentations the many plagues of sins which succeed one to the other in the devastation of your hearts?' The smoke therefore rises in as many clouds from the nostrils of Leviathan, as are the plagues by which he consumes the fruit of the reprobate heart with his secret breathing. But the Lord carefully explains still further the power of this smoke, when He immediately subjoins; As of a heated and boiling pot. For the pot is heated when the mind of man is instigated by the persuasion of the malignant enemy. But the pot boils, when it is already inflamed by consent with the desires of evil persuasions. And it throws out, as it were, as many waves in boiling, as are the wickednesses by which it extends itself into outward action. For the Prophet had beheld this heat of carnal concupiscence (that is, of the pot) arising from the smoke of Leviathan, when he said; I see a heated pot, and its face from the face of the north. [Jer. 1, 13] For the pot of the human heart is heated from the face of the north, when it is inflamed with unlawful desires by the instigation of the opposing spirit. For he who says; I will sit on the mount of the covenant, in the sides of the north, [Is. 14, 13] inflames with the malignant blasts of his persuasion, as with fires placed beneath it, the mind of which he has once gained possession; in order that being discontented with what is before it, it may be so unceasingly agitated by desires, as to seek some things presently to be contemned, and to contemn other things which it has obtained; at one time to be eager for its own profit, at another to oppose another's advantages, even to its own loss; at one time to satisfy the allurements of the flesh, and at another to be hurried as it were on high by pride of thought, to put aside all concern for the flesh, and to raise itself up altogether with the haughtiness of exaltation. Because then a heart, which is inflamed by the instigations of this Leviathan, is led astray by various desires, its smoke is rightly said to be like a heated and boiling pot. Because its conscience, being blasted by his temptations, rouses itself by as many boilings, as are the thoughts by which it is puffed up within. But this point the Truth proceeds to speak of more plainly in other words, when it is subjoined;

Fourth, he discusses the operation of his nostrils. For this animal has a lung and breathes like a dolphin, and to show this he says, "From his nostrils," which are principal organs needed for breathing, "comes forth," by breathing, "smoke," that is, a burning air from the great heat which is necessary for this animal to move such great bulk. So he clearly says, "like pots of boiling water on the fire," for the air which he sends forth in breathing was contained in his lung, where it was heated by the heat of the heart which is next to the lungs, like water is heated in a pot and boils when fire is applied to it.

God's great power in the leviathan, of which creature he gives a very circumstantial description, vv. 1-34.

(Job 41:1-34) leviathan--literally, "the twisted animal," gathering itself in folds: a synonym to the Thannin (Job 3:8, Margin; see Psa 74:14; type of the Egyptian tyrant; Psa 104:26; Isa 27:1; the Babylon tyrant). A poetical generalization for all cetacean, serpentine, and saurian monsters (see on Job 40:15, hence all the description applies to no one animal); especially the crocodile; which is naturally described after the river horse, as both are found in the Nile. tongue . . . lettest down?--The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in fishing the tongue of the fish draws the baited hook to it, God asks, Canst thou in like manner take leviathan?

seething--boiling: literally, "blown under," under which a fire is blown.