Job 41:32

path--the foam on his track.

hoary--as hair of the aged.

God, having in the foregoing verses shown Job how unable he was to deal with the leviathan, here sets forth his own power in that massy mighty creature. Here is,
I. God's sovereign dominion and independency laid down, Job 41:11. 1. That he is indebted to none of his creatures. If any pretend he is indebted to them, let them make their demand and prove their debt, and they shall receive it in full and not by composition: "Who has prevented me?" that is, "who has laid any obligations upon me by any services he has done me? Who can pretend to be before-hand with me? If any were, I would not long be behind-hand with them; I would soon repay them." The apostle quotes this for the silencing of all flesh in God's presence, Rom 11:35. Who hath first given to him, and it shall be recompensed to him again? As God does not inflict upon us the evils we have deserved, so he does bestow upon us the favours we have not deserved. 2. That he is the rightful Lord and owner of all the creatures: "Whatsoever is under the whole heaven, animate or inanimate, is mine (and particularly this leviathan), at my command and disposal, what I have an incontestable property in and dominion over." All is his; we are his, all we have and do; and therefore we cannot make God our debtor; but of thy own, Lord, have we given thee. All is his, and therefore, if he were indebted to any, he has wherewithal to repay them; the debt is in good hands. All is his, and therefore he needs not our services, nor can he be benefited by them. If I were hungry I would not tell thee, for the world is mind and the fulness thereof, Psa 50:12.
II. The proof and illustration of it, from the wonderful structure of the leviathan, Job 41:12.
1. The parts of his body, the power he exerts, especially when he is set upon, and the comely proportion of the whole of him, are what God will not conceal, and therefore what we must observe and acknowledge the power of God in. Though he is a creature of monstrous bulk, yet there is in him a comely proportion. In our eye beauty lies in that which is small (inest sua gratia parvis - little things have a gracefulness all their own) because we ourselves are so; but in God's eye even the leviathan is comely; and, if he pronounce even the whale, event he crocodile, so, it is not for us to say of any of the works of his hands that they are ugly of ill-favoured; it is enough to say so, as we have cause, of our own works. God here goes about to give us an anatomical view (as it were) of the leviathan; for his works appear most beautiful and excellent, and his wisdom and power appear most in them, when they are taken in pieces and viewed in their several parts and proportions. (1.) The leviathan, even prima facie - at first sight, appears formidable and inaccessible, Job 41:13, Job 41:14. Who dares come so near him while he is alive as to discover or take a distinct view of the face of the garment, the skin with which he is clothed as with a garment, so near him as to bridle him like a horse and so lead him away, so near him as to be within reach of his jaws, which are like a double bridle? Who will venture to look into his mouth, as we do into a horse's mouth? He that opens the doors of his face will see his teeth terrible round about, strong and sharp, and fitted to devour; it would make a man tremble to think of having a leg or an arm between them. (2.) His scales are his beauty and strength, and therefore his pride, Job 41:15-17. The crocodile is indeed remarkable for his scales; if we understand it of the whale, we must understand by these shields (for so the word is) the several coats of his skin; or there might be whales in that country with scales. That which is remarkable concerning the scales is that they stick so close together, by which he is not only kept warm, for no air can pierce him, but kept safe, for no sword can pierce him through those scales. Fishes, that live in the water, are fortified accordingly by the wisdom of Providence, which gives clothes as it gives cold. (3.) He scatters terror with his very breath and looks; if he sneeze or spout up water, it is like a light shining, either with the froth or the light of the sun shining through it, Job 41:18. The eyes of the whale are reported to shine in the night-time like a flame, or, as here, like the eye-lids of the morning; the same they say of the crocodile. The breath of this creature is so hot and fiery, from the great natural heat within, that burning lamps and sparks of fire, smoke and a flame, are said to go out of his mouth, even such as one would think sufficient to set coals on fire, Job 41:19-21. Probably these hyperbolical expressions are used concerning the leviathan to intimate the terror of the wrath of God, for that is it which all this is designed to convince us of. Fire out of his mouth devours, Psa 18:7, Psa 18:8. The breath of the Almighty, like a stream of brimstone, kindles Tophet, and will for ever keep it burning, Isa 30:33. The wicked one shall be consumed with the breath of his mouth, Th2 2:8. (4.) He is of invincible strength and most terrible fierceness, so that he frightens all that come in his way, but is not himself frightened by any. Take a view of his neck, and there remains strength, Job 41:22. his head and his body are well set together. Sorrow rejoices (or rides in triumph) before him, for he makes terrible work wherever he comes. Or, Those storms which are the sorrow of others are his joys; what is tossing to others is dancing to him. His flesh is well knit, Job 41:23. The flakes of it are joined so closely together, and are so firm, that it is hard to pierce it; he is as if he were all bone. His flesh is of brass, which Job had complained his was not, Job 6:12. His heart is as firm as a stone, Job 41:24. He has spirit equal to his bodily strength, and, though he is bulky, he is sprightly, and not unwieldy. As his flesh and skin cannot be pierced, so his courage cannot be daunted; but, on the contrary, he daunts all he meets and puts them into a consternation (Job 41:25): When he raises up himself like a moving mountain in the great waters even the mighty are afraid lest he should overturn their ships or do them some other mischief. By reason of the breakings he makes in the water, which threaten death, they purify themselves, confess their sins, betake themselves to their prayers, and get ready for death. We read (Job 3:8) of those who, when they raise up a leviathan, are in such a fright that they curse the day. It was a fear which, it seems, used to drive some to their curses and others to their prayers; for, as now, so then there were seafaring men of different characters and on whom the terrors of the sea have contrary effects; but all agree there is a great fright among them when the leviathan raises up himself. (5.) All the instruments of slaughter that are used against him do him no hurt and therefore are not error to him, Job 41:26-29. The sword and the spear, which wound nigh at hand, are nothing to him; the darts, arrows, and sling-stones, which wound at a distance, do him no damage; nature has so well armed him cap-a-pie - at all points, against them all. The defensive weapons which men use when they engage with the leviathan, as the habergeon, or breast-plate, often serve men no more than their offensive weapons; iron and brass are to him as straw and rotten wood, and he laughs at them. It is the picture of a hard-hearted sinner, that despises the terrors of the Almighty and laughs at all the threatenings of his word. The leviathan so little dreads the weapons that are used against him that, to show how hardy he is, he chooses to lie on the sharp stones, the sharp-pointed things (Job 41:30), and lies as easy there as if he lay on the soft mire. Those that would endure hardness must inure themselves to it. (6.) His very motion in the water troubles it and puts it into a ferment, Job 41:31, Job 41:32. When he rolls, and tosses, and makes a stir in the water, or is in pursuit of his prey, he makes the deep to boil like a pot, he raises a great froth and foam upon the water, such as is upon a boiling pot, especially a pot of boiling ointment; and he makes a path to shine after him, which even a ship in the midst of the sea does not, Pro 30:19. One may trace the leviathan under water by the bubbles on the surface; and yet who can take that advantage against him in pursuing him? Men track hares in the snow and kill them, but he that tracks the leviathan dares not come near him.
2. Having given this particular account of his parts, and his power, and his comely proportion, he concludes with four things in general concerning this animal: - (1.) That he is a non-such among the inferior creatures: Upon earth there is not his like, Job 41:33. No creature in this world is comparable to him for strength and terror. Or the earth is here distinguished from the sea: His dominion is not upon the earth (so some), but in the waters. None of all the savage creatures upon earth come near him for bulk and strength, and it is well for man that he is confined to the waters and there has a watch set upon him (Job 7:12) by the divine Providence, for, if such a terrible creature were allowed to roam and ravage upon this earth, it would be an unsafe and uncomfortable habitation for the children of men, for whom it is intended. (2.) That he is more bold and daring than any other creature whatsoever: He is made without fear. The creatures are as they are made; the leviathan has courage in his constitution, nothing can frighten him; other creatures, quite contrary, seem as much designed for flying as this for fighting. So, among men, some are in their natural temper bold, others are timorous. (3.) That he is himself very proud; though lodged in the deep, yet he beholds all high things, Job 41:34. The rolling waves, the impending rocks, the hovering clouds, and the ships under sail with top and top-gallant, this mighty animal beholds with contempt, for he does not think they either lessen him or threaten him. Those that are great are apt to be scornful. (4.) That he is a king over all the children of pride, that is, he is the proudest of all proud ones. He has more to be proud of (so Mr. Caryl expounds it) than the proudest people in the world have; and so it is a mortification to the haughtiness and lofty looks of men. Whatever bodily accomplishments men are proud of, and puffed up with, the leviathan excels them and is a king over them. Some read it so as to understand it of God: He that beholds all high things, even he, is King over all the children of pride; he can tame the behemoth (Job 40:19) and the leviathan, big as they are, and stout-hearted as they are. This discourse concerning those two animals was brought in to prove that it is God only who can look upon proud men and abase them, bring them low and tread them down, and hide them in the dust (Job 40:11-13), and so it concludes with a quod erat demonstrandum - which was to be demonstrated; there is one that beholds all high things, and, wherein men deal proudly, is above them; he is King over all the children of pride, whether brutal or rational, and can make them all either bend or break before him, Isa 2:11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and thus the Lord alone shall be exalted.

He maketh a path to shine after him - In certain states of the weather a rapid motion through the water disengages many sparks of phosphoric fire. I have seen this at sea; once particularly, on a fine clear night, with a good breeze, in a fast-sailing vessel, I leaned over the stern, and watched this phenomenon for hours. The wake of the vessel was like a stream of fire; millions of particles of fire were disengaged by the ship's swift motion through the water, nearly in the same way as by the electric cushion and cylinder; and all continued to be absorbed at a short distance from the vessel. Whether this phenomenon takes place in fresh water or in the Nile, I have had no opportunity of observing.
The deep to be hoary - By the frost and foam raised by the rapid passage of the animal through the water.

He maketh a path to shine after him,.... Upon the sea, by raising a white from upon it, through its vehement motion as it passes along, or by the spermaceti it casts out and leaves behind it. It is said (s) that whales will cut and plough the sea in such a manner, as to leave a shining glittering path behind them, the length of a German mile, which is three of ours;

one would think the deep to be hoary; to be old and grey headed, or white like the hair of the head of an old man, a figure often used of the sea by poets (t); and hence "Nereus" (u), which is the sea, is said to be an old man, because the froth in the waves of it looks like white hair.

(s) Vid. Scheuchzer. ibid. (vol. 4.) p. 853. (t) , Homer. Iliad. 1. v. 350. , Iliad. 4. v. 248. "incanuit unda", Catullus. (u) Phurnutus de Natura Deorum, p. 63.

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

30 His under parts are the sharpest shards,
He spreadeth a threshing sledge upon the mire.
31 He maketh the deep foam like a caldron,
He maketh the sea like a pot of ointment.
32 He lighteth up the path behind him,
One taketh the water-flood for hoary hair.
33 Upon earth there is not his equal,
That is created without fear.
34 He looketh upon everything high,
He is the king over every proud beast.
Under it, or, תּחתּיו taken like תּחת, Job 41:11, as a virtual subject (vid., Job 28:5): its under parts are the most pointed or sharpest shards, i.e., it is furnished with exceedingly pointed scales. חדּוּד is the intensive form of חד (Arab. hadı̂d, sharpened = iron, p. 542, note), as חלּוּק, Sa1 17:40, of חלק (smooth),
(Note: In Arabic also this substantival form is intensive, e.g., lebbûn, an exceedingly large kind of tile, dried in the open air, of which farm-yards are built, nearly eight times larger than the common tile, which is called libne (לבנח).)
and the combination חדּוּדי חרשׂ (equal the combination חדודי החרשׂים, comp. Job 30:6) is moreover superlative: in the domain of shards standing prominent as sharp ones, as Arab. chairu ummatin, the best people, prop. bon en fait de peuple (Ew. 313, c. Gramm. Arab. 532). lxx ἡ στρωμνὴ αὐτοῦ ὀβελίσκοι ὀξεῖς, by drawing ירפּד to Job 41:30, and so translating as though it were רפידתו (Arab. rifâde, stratum). The verb רפד (rafada), cogn. רבד, signifies sternere (Job 17:13), and then also culcire; what is predicated cannot be referred to the belly of the crocodile, the scales of which are smooth, but to the tail with its scales, which more or less strongly protrude, are edged round by a shallow cavity, and therefore are easily and sharply separated when pressed; and the meaning is, that when it presses its under side in the morass, it appears as though a threshing-sledge with its iron teeth had been driven across it.
The pictures in Job 41:31 are true to nature; Bartram, who saw two alligators fighting, says that their rapid passage was marked by the surface of the water as it were boiling. With מצוּלה, a whirlpool, abyss, depth (from צוּל = צלל, to hiss, clash; to whirl, surge), ים alternates; the Nile even in the present day is called bahr (sea) by the Beduins, and also compared, when it overflows its banks, to a sea. The observation that the animal diffuses a strong odour of musk, has perhaps its share in the figure of the pot of ointment (lxx ὥσπερ ἐξάλειπτρον, which Zwingli falsely translates spongia); a double gland in the tail furnishes the Egyptians and Americans their (pseudo) musk. In Job 41:32 the bright white trail that the crocodile leaves behind it on the surface of the water is intended; in Job 41:32 the figure is expressed which underlies the descriptions of the foaming sea with πολιός, canus, in the classic poets. שׂיבה, hoary hair, was to the ancients the most beautiful, most awe-inspiring whiteness. משׁלו, Job 41:33, understood by the Targ., Syr., Arab. version, and most moderns (e.g., Hahn: there is not on earth any mastery over it), according to Zac 9:10, is certainly, with lxx, Jer., and Umbr., not to be understood differently from the Arab. mithlahu (its equal); whether it be an inflexion of משׁל, or what is more probable, of משׁל (comp. Job 17:6, where this nomen actionis signifies a proverb = word of derision, and התמשּׁל, to compare one's self, be equal, Job 30:19). על־עפר is also Hebr.-Arab.; the Arabic uses turbe, formed from turâb (vid., on Job 19:25), of the surface of the earth, and et-tarbâ-u as the name of the earth itself. העשׂוּ (for העשׂוּי, as צפוּ, Job 15:22, Cheth. = צפוּי, resolved from עשׂוּו, ‛asûw, Sa1 25:18, Cheth.) is the confirmatory predicate of the logical subj. described in Job 41:33 as incomparable; and לבלי־חת (from חת, the a of which becomes i in inflexion), absque terrore (comp. Job 38:4), is virtually a nom. of the predicate: the created one (becomes) a terrorless one (a being that is terrified by nothing). Everything high, as the לבלי־חת, Job 41:33, is more exactly explained, it looketh upon, i.e., remains standing before it, without turning away affrighted; in short, it (the leviathan) is king over all the sons of pride, i.e., every beast of prey that proudly roams about (vid., on Job 28:8).