Exposition of Job 38-42
The Learned Author having laid down these general reasons, or grounds of his opinion, goeth on with an elaborate exposition of the Text in Job, in pursuance of, and conformity thereunto. And though I shall not depart from the common opinion, that by Behemoth the Elephant is meant here, and afterwards the Whale by Leviathan (having indeed cast my meditations so, long before this noble work of Bochartus came to my hand) yet I owe so much reverence and respect to the name and labors of so worthy a person, as to give hints in passage, concerning, at least some of those particulars in the Text, which he conceives most fitly agreeing to the Hippopotame in the Lord's description of Behemoth, and to the Crocodile, in his description of Leviathan, leaving the Reader at liberty to pitch his judgment, as he finds light and reason leading him.
For, though to hit the right meaning of every word in Scripture, is not only most desirable and aimable, but that which we should make conscience of (in which regard we are much indebted to their labors who contribute any further help towards that attainment) yet in this matter an unwilling mistake is not very dangerous, there being so great a likeness between some creatures, in their nature, stature, qualities and parts, that where the Spirit of God in Scripture intends one by such a name, another may easily be taken as intended by it.
Further, take which you will of these Animals, whether the Elephant or Hippopotame for Behemoth, or the Whale or Crocodile for Leviathan, there are some things in the textual description of them by God himself, which cannot without difficult objections be applied, either to the one or to the other. All which arise, not from the darkness of the Scriptures, but, from the darkness of our understanding, both as to the Scriptures themselves, and the creatures treated of in them.
All that I shall say in this controversy about the two creatures here, and in the next Chapter spoken of, is,
First, That the most common and received opinion, among very learned men, is, that by Behemoth is meant the Elephant; not the Egyptian Elephant, as the Hippopotame hath been called, but the proper Elephant. As also, that by Leviathan we are to understand the Whale, or some mighty fish of the Cetacean breed. Now as 'tis never good to follow the practice or example of the rude and ignorant multitude, so we should not easily recede from the opinion and judgment of a grave and knowing multitude.
Secondly, I suppose it will not be denied, that the Elephant is an Animal much more known, and of a more honorable report than the Hippopotame; and that the Whale for greatness much exceeds, and is in that respect, at least, more famous than the Crocodile. Therefore the Lord speaking of the chief works of his hands, among visible irrational creatures, in this latter part of his speech to Job, may be conceived to intend the former under both titles, rather than the latter.
Thirdly, I must confess, I have a little prejudice against expounding Behemoth by the Hippopotame, and Leviathan by the Crocodile, even for this reason, because they are Amphibions; for, First, as all creatures of that sort have an uncouthness, and a kind of monstrosity in their naturals; so they have no commendable signification in our morals, they bearing the resemblance of indifferent and middle men, who are (as we speak proverbially) neither flesh nor fish, who abide neither at Land nor in the water, neither in this nor that, but to serve their own turns and reach their own ends, can be here and there, or anywhere, or anything. Now the Lord describing here (as was said before) such animals as are the chief of his ways and works, Amphibions (to me) seem not so competent for, nor deserving of such high Elogiums. Secondly (with the favor of that learned Author) it appears to me more probably, that God intended to conclude his speech to Job about the creatures, by setting those two before him which are most eminent, the one upon the Land, the other in the Sea, rather than by setting two before him, either of which are challenged in part by both. Nor is it to me very probable, that God having described several perfect fowls of the air, and beasts of the earth, should not instance in any one perfect fish of the Sea, which he hath not done, unless Leviathan be, not an Amphibion, but, a perfect fish. Somewhat further may be offered towards a proof, that Leviathan is so, when I come to the 41. Chapter; I shall now proceed with Behemoth. Behold now Behemoth, which
Here Behemoth is described by his Author and maker. I made him (saith the Lord) he is my workmanship; and I made him
God spake thus, as it may be conceived,
First, To humble Job by this consideration, that the Elephant or Behemoth was of his making as well as himself; as if, when the Lord said, I made him with thee, his meaning were, He is thy fellow-creature.
Secondly, I made him with thee; that is, though he be a great beast, the greatest that lives and moves on the earth, yet I made him as well as I made thee, or the least worm of the earth.
Thirdly, These woe ds, I made him with thee, may be referred to the time of Behemoths making, I made him the same day with thee; for all the beasts of the earth were made upon the sixth day, the same day in which man was made.
Fourthly, Which I made with thee, that is, I made him to be with thee; I did not make Behemoth as I made Leviathan, to play in the Sea, but I made him to be with thee on the Land, that thou shouldst behold him, and take notice of him, or that he should be under thy hand; yea, not only so, but (contrary to the nature of wild beasts) to love thy company, and to desire converse with thee, to be guided by thee, and in many things to act with a kind of reason and understanding like thee, or as thyself and other men do.
Fifthly, Which I made with thee, that is, for thee; I made him for thy use, I made him to serve thee, Though he be thus great and vast, yet he will be thy humble servant. There will be occasion afterwards to show further, how serviceable and useful Elephants are to man.
Sixthly, I made him with thee, that is, I made him as nigh to thee as any of the unreasonable creatures; yea, nigher to thee than any of the unreasonable creatures, for I have made him excel them all as thou excellest him, he is above other irrational creatures, as thou art above all irrationals: He (next to Angels and men) is the chief of my ways. The word, made, may import this also, and so it is used (1 Sam. 12.6.) The Lord advanced (the Heb • ew is, Made) Moses and Aaron. The Lord hath so made the Elephant, that he hath also advanced him above all the beasts of the field. I have set him as near the seat of reason as might be, and not be rational.
In all these respects we may understand the Lord saying to Job, concerning Behemoth, I made him with thee. He is thy fellow-creature; and how great soever he is, he is my creature. I made him the same day that I made thee, and I made him to abide in the same place with thee, or where thy abode is; I made him also for thy service, and that he might be a meet servant for thee; I have made him almost a partaker of reason with thee, so far at least a partaker of reason, that he will very obsequiously submit to, and follow the conduct of thine; and though he be the strongest beast on earth, yet thou mayest find him acting more according to thy reason than his own force or strength.
There is yet another interpretation of these words given by Bochartus, which favors his opinion, that Behemoth is the Hippopotame or River Horse. Whom I have made with thee, or rather near thee, or hard by thee; that is, in thy neighbor-hood, in a Country which borders upon thine. As if (saith he) God had said to Job, I need not fetch arguments from far to prove how powerful I am, seeing I have them at hand: For among the beasts which I made in Nile, which is near thy Country Arabia, how admirable is the Hippopotame? And that the Hebrew word [ 〈 in non-Latin alphabet 〉 ] signifies by or near, as well as with, he gives many examples; Josh. 7.2. Judge. 9.6. Judge. 18.3. Judge. 19.11. 2 Sam. 6.7. 2 Sam. 20.8. which the Reader may peruse and consider.
Thus the Elephant was made with man. But how lives he? how feeds he? Not like man.
From these words also the Author last mentioned collects an argument for the strengthening of his interpretation. The Ox and Elephant (saith he) are alike laboring beasts, and therefore no wonder if they feed alike, or live upon the same kind of food; but that the Hippopotame, which is an aquatical Animal, and abides for the most part in the bottom of Nile, should eat grass like an Ox, this is strange, and matter of wonderment. Nor is it for nothing, that he is compared to the Ox, whom he resembles not only in his food, but in the bigness of his body, and in the shape of his head and feet; whence the Italians call him Bomarin, that is, the Sea-Ox.
Yet these words may very well be applied to the Elephant, It being not only true, that his food is grass, but a merciful wonder that it is so; For •• d this vast creature live upon prey or the spoil of other beasts, what havoc, yea devastation, would he make to satisfy his hunger! So that these words, He eateth grass as an Ox, may carry this sense: As if the Lord had said, Though I have made this beast so great and strong, yet he is no dangerous, no ravenous beast; he doth not live by preying upon other beasts, by tearing and worrying sheep and Lambs, as Lions, and Bears, and Wolves do; this great and mighty creature eats grass l • ke an Ox. Thus God would have Job take notice what way he hath provided for the subsistence of the Elephant, He eateth grass as an Ox; yet not altogether as the Ox. His food is as the food of an Ox for the matter, both eat grass, but he doth not eat in the same manner as an Ox. Why, how doth an Ox eat? by licking up the grass with his tongue into his mouth, as he is described ( Numb. 22.4.) but the Elephant gathers up the grass with his trunk, and then puts it into his mouth. Naturalists give these two reasons why the Elephant cannot eat like the Ox.
First, Because of the shortness of his Neck.
Secondly, The littleness of his Tongue, which lies so far within his Mouth, that it cannot easily be seen; and therefore he crops the grass with his trunk, and putting it into his mouth, grinds it with his teeth.
He eateth grass like an Ox. He is like the Ox, as to what he feeds upon, not as to the way of his feeding. So then, though the Elephant be so bulky and big-bodied, yet, by the Lord's Ordina • ion, he is as harmless as a laboring Ox, he will not hurt any beast of the field. This phrase, Eating like an Ox, is used to set forth the peaceableness of his Nature. Thus those blessed times are described, when the power of the Gospel shall overcome the wrath and enmity which is in the Serpents seed against the seed of the Woman ( Isa. 11.7.) The Cow and the Bear shall feed their young ones, and the Lion shall eat straw like the Ox. Lions will be quiet; that is, the spirits of those men, who have been like Lions and Bears, even they shall eat straw like the Ox, they shall not hurt the Lambs and Sheep of Christ's flock and fold. The same Prophet shadows the peaceableness of those Gospel times under a like Allegory ( Chap. 65.25.) where having shown ( Verse 24.) the goodness and tenderness of God in hearing the prayers of his people, It shall come to pass that before they call, I will answer, and while • hey are yet praying, I will hear; he presently shows how good and kind God (who hath the spirits and passions of all men in his hand) will make the most ruffe-spirited and passionate men, to his people. The wolf and the Lamb shall feed together, and the Lion shall eat straw like the Bull • ck: That is, they who were sometimes as fierce as evening Wolves, shall quietly and sweetly converse with the Lambs of Christ, &c.
Thus here the Lord speaks of the Elephant eating grass like an Ox, to show, that though he be exceeding strong, yet he is of an exceeding quiet and harmless disposition. And Naturalists tell us, he is so gentle and harmless, that he will take meat out of a man's hand, like a Dog or Spaniel.
Thirdly, The Elephant is described by his strength.
Verse 16. Lo, Now (or Behold, it is the same word.)
As in the former Verse God awakened the attention of Job, to consider this Beast in general, with a Behold, so here coming to particulars, he reassumeth the same note of admiration and serious meditation, Lo now, or Behold,
He hath strength proportionable to his greatness. And as Samson's strength was symbolically in his locks, so the Elephants strength is naturally in his loins; there's the seat of strength in most creatures. His strength is in his loins; that is, he hath very strong loins, and is therefore very strong: the loins being, as was said, the natural seat of strength. To gird up the loins to do a thing, is to do it strongly. A weak man, a man of little strength, is said to have no loins, or to be (if I may so speak) a loinlesse man. And hence the failing or shaking of the loins, notes the failing of strength, and want of spirits, to achieve any great thing. David speaking of the woeful condition of the rejected Jews, and the curse of God upon them, gives it thus ( Psal. 69.23.) Let their eyes be darkened, that they see not, and make their loins continually to shake; that is, let them always be in a weak and low condition, let them not gather strength nor courage: The effect of which curse is evident upon that people at this day, their loins shake, they gather no considerable strength, they do no considerable thing, nor shall, till they return to the Lord. It is said of the virtuous woman ( Prov. 31.17.) She girdeth her loins with strength, that is, she is ready and able for any work or action within her sphere, or becoming her sex. And when the Lord called the Prophet to lay to heart the grievous evils of those times, he saith ( Ezek. 21.6.) Sigh to the breaking of thy loins; that is, sigh, mourn, and lament, till thou hast sighed away all thy strength, till thou art become feeble with mourning, lamenting, and sighing. The Elephant is mighty and strong, His strength is in his loins.
As much as to say he is strong every-where; he is strong in back, and strong in belly. The Navel is the strength of the lower parts of the body, as the loin of the upper. The Navel is as the center of the body, there is a colligation or knitting of several veins and arteries, which pass from thence into several parts of the body, as Anatomists observe. There is so much force in the Navel, that it may well be called the second seat of strength. When the Lord would encourage us to fear him, and depart from evil, he makes this a motive ( Prov. 3.8.) It shall be health to thy navel, and marrow to thy bones; that is, thou shalt have much health and strength, much comfort and sweetness in thy life.
His strength is not in his horns to do hurt, as the Bulls and Unicorns; nor in his claws, to tear, as the Lions and Bears; but in his Loins and Navel. As if the Lord had said, I have placed the strength of Behemoth, where it may be most useful or serviceable, and least hurtful: I have endowed and furnished him with wonderful strength; but how, and where? Not in any offensive part, his head hath no horns, his feet no claws, to do mischief with; but to the end he might be more serviceable to man in bearing burdens, I have placed it chiefly in his Loins and Belly.
Yet saith the learned Bochartus, This latter part of the verse doth not agree with the Elephant, seeing both Pliny and Solinus teach us, that the Elephant hath indeed a very hard skin upon his back, but a soft one under his belly; whence it is (saith he) that the Rhinoceros fighting with the Elephant, aims chiefly at his belly, which he knows is his tenderest part. He gives many other proofs of this, as also that the Hippopotame hath a skin so extremely thick and hard, that 'tis even impenitrable.
To this I may answer, That though it be granted that the Hippop tame hath a very hard skin all over his body, and not at all denied that the skin of the Elephant is softer by much under his belly, than upon his back; yet it cannot (in my understanding) be hence concluded that he hath not a great force in the Navel of his Belly. For though he hath not a hardness there to resist the point either of a natural or artificial weapon, yet he may have a force there enabling him to do mighty things. 'It is rather from the compactness, or well knitting of the Navel, that he or any other like creature hath his force, than from the hardness of it; nor doth the Hebrew word [ 〈 in non-Latin alphabet 〉 ] here rendered force, signify any force depending upon the hardness of any part; but that force which ariseth from the good constitution of the body ( Gen. 49.3.) or from the plentifulnesse of a man's outward estate or substance ( Job 18.7. Hos. 12.8.)
What the Elephants strength and force is, appears yet further in that which followeth.
Verse 17. He moveth his tail like a Cedar.
Some take the tail properly. Secondly, Others say it cannot be so understood; for though the Elephant be a vast creature in all other parts, yet his tail is but small, and smaller than seems to answer the vast proportion of so great a beast, and therefore cannot resemble a Cedar.
Secondly, Others expound the Original word, of his snout or trunk, which is of great force and strength; and they conceive it may well be understood of his trunk or snout, both because that is great and long like a Cedar; as also, because the trunk being so principal a part of this beast, it is not probable the mention of it should be wholly omitted in this description, and so small and inconsiderable a one as the tail taken notice of. Thus Mr. Beza renders, He moveth his prominent part or trunk, which is as the Cedar. And the latter part of the verse he renders to the same sense, The sinews of the terribleness thereof, are wrapped together; that is, though his trunk be very great, yet he easily turneth it as he listeth, or at pleasure, it being wholly compact of sinews strongly twisted together; and is of such force, that it may well amaze and terrify a man of greatest courage. The word which we translate stones, properly signifieth fears, and is so rendered in all other places of Scripture where it is used; and hence that reading of Mr. Beza, The sinews of the terribleness thereof. This opinion is altogether disliked by Mercer. I leave it to the Readers judgment.
Thirdly, Many expound it of his genitals, and connect the sense with that which followeth;
Or (as Mr. Broughton) platted in and out as branches. As if it had been said, in the heat of his lust he erecteth or moveth his generative part like a strong Cedar-tree, being corroborated from natures conduit pipes, the sinews of his stones, which are complicated or wrapped together; like the roots of a great grown tree in the earth, or like its branches in the air.
Vers. 18. His bones are as strong pieces of brass.
Bones are the strength and stability of the body, and they keep the body strait. Bones are to the body as posts to a house, the stays and supporters of it. Bones also are as an armor or corselet on the body, to defend and preserve the more noble parts, the heart liver and lungs, from danger and annoyance; and therefore it was necessary the Lord should speak of Behemoths bones, when he spake of his strength. His bones
As bars of steel, saith Mr. Broughton, or as conduit pipes of brass; so the words may be read, and then they refer to those bones that are hollow. Some conceive, his bones are said to be as strong pieces of brass, because the Elephant cannot bow (that's an old opinion) as if he were all bone, and had no joints; which opinion is at large confuted by a learned Physician, in his book of vulgar Errors, who proves, and experience teacheth, that the Elephant hath Joynts with his bones, as other living creatures have, though not so apparent. His bones being great and strong, he must needs be very strong. It is said ( Gen. 49.14.) Issachar is a strong asse: The Hebrew is, Issachar is a bony asse; which we well render a strong asse, able to bear great burdens, strength lying so much in the bones. And to show that the bones of the Elephant are more than ordinarily strong, they are compared to brass. Job saith, in his complaint at the sixth Chapter, Is my flesh brass? Am I strong like brass? The bones of the Eleare so, and not only so, but
The word here rendered bones, is not the same as in the former part of the verse. Mr. Broughton translates by a general word, his hard parts are like staves of iron. But we may well keep to the word bones, yet understand them of a different sort of bones; as in the former part, hollow bones, so in this latter, solid bones; or in that, lesser, in this, greater bones; or in that, upper bones, which are as rafters, in his lower bones, those in the thighs and legs, which are as posts.
Iron is the strongest of all metals, as we read in the vision of the four Monarchies ( Dan. 2.1.) The image had a head of gold (signifying the Babylonian Monarchy) breasts of silver (signifying the Persian) belly of brass, signifying the Grecian, but it had legs of iron, signifying the Roman Monarchy; of which 'tis said in the 40th verse, The fourth Kingdom shall be strong as iron, forasmuch as iron breaketh in pieces and subdueth all things. So then, when the Lord saith, His bones are like bars of iron, this importeth that the bones of Behemoth are exceeding strong, as strong as if made of iron. We call a very strong man, iron-sides. The Elephant hath iron-sides, His bones are as bars of iron. Bochartus denieth not, that the bones of the Elephant are very hard and strong, yet affirms from some Authorities, that the bones of the Hippopotame are harder. If it be so, yet the Elephants bones are hard and strong enough to answer the comparisons in this part of the description of Behemoth. Now hear the Epiphonema, the triumphant conclusion which the Spirit makes of all this.
Vers. 19. He is the chief of the ways of God.
The word is, He is the head of the ways of God: Or, he is the beginning of the ways of God, as the word is used ( Gen. 1.1.) In the beginning God created the Heavens and the earth. There is a twofold beginning or head (as we may say) First, there is a beginning as to time; so the word is taken in Genesis: There in the beginning, is, in the first of time, God created the Heavens and the earth, so Gen. 10.10. The beginning of his Kingdom was Babel, or, there he began his Kingdom, the beginning in time, as well as place, was there. Secondly, There is a beginning which notes priority in dignity, though not in time; beginning imports excellency, and is as much as chief. 'It is usual in several languages, to call that which is chief, the first or head of anything ( Exod. 30.23.) It shall be of pure myrrh (the Hebrew is) head of myrrh, that is, chief or prime myrrh, purest myrrh. Thus said David, (Psal. 119.160.) Thy word is true from the beginning. The Hebrew strictly taken, is, The beginning or head of thy word is true, or truth. As if David had said, That which is most eminent and chief in the word of God, is the truth of it; that which rules and reigns, and holds (as it were) the headship in and throughout the word of God, is the truth of it, or God's trueness and faithfulness in making it good: and therefore the first thing which faith doth, is to set to its seal that God is true; true of his word, or that his word is true ( John 3.33.) The Greeks call honey the first of sweetnesses, because it is the sweetest of all natural things. Now here, when the Text saith, he is the chief, or beginning of the ways of God, we are not to take it of a beginning in time, several creatures were seniors to Behemoth, being made before him, but in excellency, which we render clearly, He is the chief of the ways of God.
But you will say, how is the Elephant the chief of the ways of God. Are not Angels and men (at least) above him?
I answer, There is a twofold chief; First, Absolute; Secondly, in its kind. Behemoth is the chief of the ways of God, not absolutely, not as if God had made nothing more excellent than the Elephant, but in his kind, that is, among the beasts of the earth he is the chief, and as we say, bears away the bell from all the rest. Behemoth is not only of the first three, but (like Adino the Tachmonite among David's worthies) he is the first of the first three, among all the irrational creatures which move upon the face of the earth. And though in someone thing many excel him, yet taking him altogether, he excels them all, He is the chief of the ways of God, that is, of the works of God.
The works of God are called his ways, because he appears & stands forth in his works, as man doth in his way. God did not appear at all til he did create, & then he appeared gloriously in all his divine perfections of power, wisdom and goodness. And as he appeared in the works of creation, so he daily appeareth in his woe • ks of providence as in his way, for in them also it is seen how powerful, how wise, how good he is. Behemoth, both as to creation and providence, is the chief of the ways or works of God in his kind: Angels and Men are indeed above him, but as for other creatures, Behemoth is the chief. Thus the Lord having spoken of many particular excellencies in this creature, recapitulates or sums up all that he had said (like an eloquent Orator,) in these crowning words, He is the chief of the ways of God.
Hence note, First;
God hath bestowed more upon some creatures, than he hath upon others. God bestowed most upon man in the first creation; for how excellent soever he made any visible creature, yet it is said of no creature he made him in his image, after his likeness, till he came to man: and the new creature which comes in by redemption, is far more excellent than man in his first creation. Now, I say, as man is far more excellent than all earthly creatures, he is next to Angels; man is placed in the uppermost form of the visible world. So among the creatures, there are some that very much excel others; here's one called the chief of the ways of God himself. This is not an Orators flattery: the Spirit of God gives Behemoth this encomium, this commendation, he hath precedency by a divine right. All creatures are not alike, they cannot all be chief, and there are none like this, he is the chief of all. Among the inanimate creatures there is a gradual difference (1 Cor. 15.40.) There are coelestial bodies, and bodies terrestial; but the glory of the coelestial is one, and the glory of the terrestial is another: and all coelestial bodies are not alike, for, There is one glory of the Sun, and another of the Moon, and another of the Stars, and one Star differs from another in glory. There are also various excellencies, both as to kind and degree, among vegetatives or plants. What is a Nettle in the Ditch, to Hyssop in the Garden? and what is the Thistle in Lebanon, to the Cedar in Lebanon? that's one of the lowest and most ignoble plants, this one of the highest and most honorable. Consider animals. What variety among the fish of the sea! what is a Sprat to a Whale? What variety among the fowls of the air! what is a Sparrow to the Eagle? What variety among the beasts of the earth! what is a Bullock to an Elephant, or an Ass to a Lion? Co • sider • ationals. Men are not all alike: some men do almost as much excel other men, as all men excel beasts; yea, there is a difference in the same man, his soul is more excellent than his body; some parts of the body are more excellent than others, some powers and faculties of the soul are more excellent than the rest. The Apostle (1 Cor. 12.28, 29.) speaking of the Church, shows how God hath put the guides of it into several ranks: He hath set some in the Church; First, Apostles; Secondly, Prophets; Thirdly, Teachers; after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all Apostles? are all Prophets? are all Teachers? do all speak with tongues? are all workers of miracles? are all chief? are all in the first rank? no, some are in one condition, some in another. And thus it is in the world, God hath set some Kings, all others Subjects; and among them, some are Lord's, some Judges and Magistrates, &c. Are all Kings? are all Lord's? are all Judges and Magistrates? surely not. To have all men of one order, would put all men, and all things too, out of order. There is a chief among beasts; And those men are worse than beasts, who acknowledge not a chief among men. God is not the author of confusion, as in all the Churches of the Saints (saith the Apostle, 1 Cor. 14.33.) so, I may say, in all the Kingdoms of the world.
And if so, I would only infer, then let none be troubled that they are not chief, no, nor that they are not of equal rank with other men; let us be content with our station, though it be a low one. 'It is best for us to be where God hath placed us, and to be thankful for what God hath given us, though in gifts and parts we are much inferior to many. God doth not bestow a like measure of gifts, no, nor of grace upon all. And though it may be a favor and a mercy to have outward preeminency above others, yet to love or affect preeminency, as the Apostle John taxed Diotrophes, is very sinful. The Apostle would have us covet earnestly the best gifts (1. Cor. 12.31.) and he there minds us of a better thing to be coveted than the best gifts, that is, grace, Faith, hope, charity; to covet these is a blessed covetousness: Yet neither are these to be coveted merely for self-ends, but as by them we may be fitted and furnished to do good, to honor God, and serve our generation according to his will. To affect chiefdome in anything but in grace and goodness is not good; and our affecting of them must be without affectation, though it ought to be with strength of affection. And if we are chief, or have the preeminence above others in the things of this world, it will be well with us (as to that matter) if we are, where the hand of God, not any ambitious desires or practices of our own, hath set us. It was the Lord who made and called Behemoth, The chief of his ways.
Bochartus conceives this high commendation well becoming the Hippopotame. For though (saith he) he be a pernicious animal, yet there are many things in him, which may move admiration; the vast bulk of his body, his huge strength, his impenetrable hide, the stupendous wideness of hi • mouth, his prodigious voracity, the whiteness and hardness of his teeth, his living in common in the sea, land, and river, and together with so great a hardness of his skin, a sagacious ingenie, exceeding all irrational animals, as he is reported by Ammianus in his 22d book, of which he there gives two proofs, not omitted by Pliny and Solinus.
Yet if what is written of the Elephant may obtain credit, I much believe that he bears away the bell from the Hippopotame for natural sagacity and ingenuity, as also for quantity, and largeness of his limbs, and so of his whole body. And there are many things wherein the Elephant is reported to excel all other beasts: I shall give instance in Twelve, and leave the matter of difference between him and the Hippopotame, which shall carry the day for chief of the ways of God (which God himself affirms of Behemoth ) to the Readers vote.
First, He is said to excel all beasts in the bulk of his body, or in bigness. He hath huge limbs, huge bones, and a height commensurable. Natural Historians give us these dimensions and proportions of him. His height (I mean, if fully grown) is reckoned (according to our measure) ten foot and a half. Others report, that in India there are Elephants of thirteen foot and a half in height: and what the bulk of his whole body is, we may collect by his teeth. The Elephant hath two teeth growing upward out of his lower mandible or jaw, of a vast bigness, and eight foot in length. Coesar Scaliger saith (from the report of some Indian Historians) that two of those teeth have weighed three hundred twenty and five pounds. So big they are, that the Indians use them for posts to their houses. The Scripture tells us, that Solomon's throne was made of Elephants teeth or Ivory, as we translate (1 Kings 10.18, 22.) And if any desire further information concerning the greatness of his body, and his admirable qualities, let him read Pliny, in his eighth Book, the twelve first Chapters.
The second thing, wherein the Elephant seems chief, and to excel all the beasts of the earth, is his strength; which is so great, that with his trunck he will overthrow a great tree or a house. Elephants have such strength of body, that in war they carry upon their backs great towers made of timber. We read (1 Mach. 6.37.) that Antiochus had thirty Elephants in one battle which bare towers, in everyone of which were thirty and two fighting men with their weapons. What a vast strength hath this creature, which can bear a tower with thirty and two men, and their instruments of war: And from this we may gather, nor only the mighty strength of his back or loins, but also of his belly or navel (mentioned ver. 16.) for those huge towers upon his back, must of necessity be fastened by huge bands under his belly.
Thirdly, The Elephant may be called chief of the ways of God among beasts, as to his understanding. He hath a kind of natural rationality, and is therefore said to be next man, or to come nearest man of any creature. There is no beast more prudent than the Elephant, said the Roman Orator.
Fourthly, The Elephant excels all beasts in the strength of his memory; and he is memoriz'd for his memory of three things especially. First, For his memory of commands and instructions given him. Secondly, Of courtesies done him. Thirdly, Of unkindnesses and injuries offered him.
Fifthly, He is the chief of the ways of God, in that which must needs follow the former two, his understanding (such as it is) and memory, that is, his teachableness, or aptness to learn what is taught him. Though he be a wild beast, yet he is easily tamed or brought to hand; and when he is tamed, he is as easily taught. The highest excellency of man, is when (as the Apostle speaks of a Bishop, 1 Tim. 3.) he is apt to teach; and the next excellency of man is, when he is apt to be taught. It is the misery of many, that they have none to teach them; and it is the wickedness of not a few, that they will not be taught, nor receive instruction. The Elephant is in nothing more eminent, than in his aptness to be taught, or in his readiness to receive the impression of anything spoken to him, and fitting for him to learn or do. The Elephant is an apt scholar, he soon grows perfect in any piece of art or activity taught him. Some tell us, Elephants have learnt the art of dancing, and that they have learnt to draw the letters of the Greek Alphabet with their feet, and that they learn to make legs (as we say) or do obeisance to Kings, and to present them with crowns.
Sixthly, Besides their teachableness, their tractableness and gentleness is wonderful. Some are apt to learn, yet will not be governed, will not be brought to good manners. Elephants are highly commended, not only because they are apt to be taught, but ready to be commanded. Whatever you bid them they presently obey. There's no creature so quiet, so meek, so submitting as the Elephant; he hurts none, unless provoked, and will gently help the weak. They who write the nature of the Elephant assure us, that when once he is broken or tamed by man, he is ever after obedient to him, and gives him all manner of observance; that he even forms himself to the disposition of his Master or Owner, will take meat out of his hand like a little dog, that he will (as it were) hug and embrace his Master when he comes near, and will suffer him (without hurt) to put his head within his mouth.
Seventhly, He exceeds other beasts in usefulness. He is not tractable only for a show or for sport, but he is for real service. In times of peace he will do all manner of work, till the ground, carry burdens, and he is of great use and service in time of war.
Eighthly, This is admirable in the Elephant, that being so vast a creature, he hath such agility of body, as was touched before; he will express those gestures and motions, which require greatest activity.
Ninthly, The Elephant is highly commended for his modesty and chastity.
Tenthly, For his faithfulness in anything that he is charged with or ordered to do. The faithfulness of the Elephant exceeds belief. There are not only marveils, but miracles reported by Historians worthy of credit, concerning their fidelity to their masters or owners, and their kindness and gratitude to those who have shown them kindness.
Eleventhly, The Elephant is famous for compassionateness to any that are in distress; what use they can be of, they will be to such. Quintus Curtius reports, how the Elephant of Porus, an Indian King, when the King being wounded fell down, took him up tenderly with his trunck, and set him again upon his back.
Twelfthy and lastly, Elephants excel in longevity or length of life. They live not only long, but very long; the God of Nature having given them an excellent constitution or temperament of body. Good Authors tell us, they live commonly two hundred years, some three hundred years; and 'tis reported some have lived five hundred years.
In all these respects, we may conclude Behemoth, the chief of the ways of God. In many things he comes near to man, and in others he much exceedeth him. From all that hath been said of this mighty beast, take these inferences.
First, See the goodness of God unto man, who hath made this vast strong creature man's servant, and so ready to obey man's command, to bear man's burdens, and to till the earth for man, which 'tis said ( Chap. 39.9.) the Unicorn will never do. Will the Unicorn be willing to serve thee? Canst thou bind the Unicorn in the furrows? will he harrow the valleys after thee? But the Elephant will do these services, he is willing to serve man in peace, and to assist him in his wars. Though man be of little stature and strength compared to an Elephant, yet God hath subdued the Elephant to the will, and under the power of man. Is not this a great argument of God's great goodness to man? And is it not a strong obligation upon man to be obedient and serviceable to God, who hath made such a creature serviceable and obedient to him?
Secondly, This shows us, as the goodness of God to man, so the over-ruling power of God; who can make the greatest strength of his creatures, which left to themselves might do abundance of mischief and be hurtful, yet useful and helpful to us. What a world of harm might the Elephant do, yet (as was said) he never hurts any, unless provoked. Let us adore the power of God, who over-rules the mighty streng • h of this creature, causing him to lay it out in a way of helpfulness and advantage to mankind. As we should take notice of the goodness of God, when he over-rules men who have power to hurt, from doing hurt, as he did Laban, who told Jacob (Gen. 31.29.) It is in the power of my hand to do you hurt, but the God of your Father spake to me yesternight, &c. Many may have power in their hands to crush us in a moment, yet God stops them from such a use of their power: this is a great argument of the goodness of God. Some men would be like Lions or Bears, if God did not check them, as David was confident he would ( Psal. 76.10.) The wrath of man shall praise thee, the remainder of wrath thou wilt restrain. Many have great power, and great wrath with it, and what would they not do in their powerful wrath, if God did not restrain all the over-plus and remainder of it, which serves not to advance his praise. Some have much wrath, but no power; these would do hurt if they could, but they cannot do much hurt. Others have much power, but no wrath; these will do no hurt, yet they could. A third sort have both, they are full of power, and full of wrath; these both can and would do much hurt, did not God bind or bound them, stop them or restrain them. Now, I say, as we should reverence that powerful goodness of God, which meekens mighty beasts, and keeps them from doing hurt, so we should reverence and adore, that power and goodness, or good power of God, which bridles evil men from doing hurt with their power.
Thirdly, We may infer this by way of instruction from the premises.
What is the strength of a man to the strength of an Elephant? and what is man's age, or the length of his life to an Elephants? And whereas men have five bodily senses, there are creatures that exceed them in all. One creature hath a quicker ear, another a more curious feeling, a third hath a more piercing eye, a fourth excels in smelling, and a fifth in tasting. Man is excel'd in his natural powers, even by meanest animals: This should humble us; And if it should humble us, that we are exceeded by them, as to sensitive or bodily powers, how should it shame us to be exceeded by them, as to inward endowments, as to understanding and virtue, as to our morality and good behavior. Be not ( • aith David, Psal. 32.9.) as the horse and mule which have no understanding. Yet (Psal. 49.20.) man that is in honor and understandeth not, is like the beasts that perish. How sad is it to see men who have understanding, yea, who are (as to worldly concerns) men of great understanding, like horses and mules, who have no understanding! They who have not a right understanding, an understanding to know and do the will of God ( a good understanding have all they (and none but they) that do his commandments, Psal. 111.10.) are (in Scripture sense) men of no understanding. What a reproach is it to any man, what a blot in the Eschucheon of a man in honor, that it should be said of him, and he not able with truth to gain-say it, that he hath not so much understanding as an Elephant! that he is not so docile and teachable as an Elephant! that he is not so gentle and tractable as an Elephant! What, not so obedient to due commands, not so submissive as an Elephant! what, not so serviceable and useful as an Elephant! what, not so modest and chaste as an Elephant! what, not so compassionate, not so faithful as an Elephant! O how should it shame us! The Scripture often shames us with our coming behind beasts ( Isa. 1.3.) The Ox knoweth his owner, and the Ass his masters crib; but Israel doth not know, my people do not consider: They have not so much knowledge nor consideration as the Ox and the Ass. So again ( Jerem. 8.7.) The Stork in the heavens knoweth her appointed times, and the Turtle, and the Crane, and the swallow observe the time of their coming; but my people know not the judgment of their God. Nor was this a reproof to the profane world, but to the professing people of God, the Jews, that they were not so knowing, nor skilled in the judgments of God, that is, to know and do what the judgments of God called them to do, and be, as the Crane and Swallow were observant of, and knew what to do, and where to be, in all changes of times and seasons. And thus the slothful man is reproved ( Prov. 6.6.) Go to the Ant thou sluggard, consider her ways and be wise; thou hast not so much wit as an Ant. This were a shameful rebuke upon Heathens: let it not fall upon any who profess themselves Christians.
Fourthly, If beasts exceed man in some things, then how much doth God exceed man in all things. The reason why God presented this Behemoth to Job, was to let him see how much himself exceeds man, seeing Behemoth is not so much to him, as the least fly to man. All creatures put together are but as the dust of the balance, and as the drop of the bucket to God. Thus we should raise ourselves, and wind up our hearts into a consideration of the greatness and Almightiness of God, when we behold great and mighty creatures. The greatness of the creatures should be as a ladder to lift us up to God, and thereby to take measure (as we are able, or as well as we can, for indeed we cannot) of his immensurable greatness; that's the right use of their greatness. And if by the sight and consideration of these creatures, we do not fall down and humble ourselves, if we lie not at the foot of God, who is infinitely above these creatures, and ourselves too, we neglect the scope of this Scripture, and of all Scriptures of like import. God is known (via eminentiae) by way of eminency, in every creature, mostly in the most eminent creatures, such as this, whose description hath been thus far opened.
Now having had this high encomium of Behemoth from the Lord's own mouth, he is the chief of the ways of God; what follows, even this, that how great soever this creature is, God knows how to deal with him; and God would have Job understand that also, that how great soever he had made him, he was able to match him, yea, to over-match him. Behemoth is no match for God; For as it followeth in the close of this 19th verse,
He that made him, can make his Sword to approach unto him.
He that made him.
These words are a periphrasis, or a circumlocution of God. The Text doth not say, God can make his Sword to approach unto him; but He that made him can, &c.
Hence Note;
God hath often revealed himself under this Title, The Maker of heaven and of earth, and of all things both in heaven and in earth. God is the Maker of all in a threefold sense, and he loves to be acknowledged as such in them all. First, he is the Maker of all things & persons in their natural being. Secondly, he is the Maker of all persons in their civil being: He makes the rich, and he makes the poor; he makes the high, and he makes the low, that is, he makes one man rich and another poor, one high and another low in this world. Thirdly, he is the Maker of all persons in their spiritual or holy being; he makes a man good, who was bad; he makes him humble, who was proud; he makes him heavenly, that was earthly; he makes him spiritual, who was carnal, and not only fleshly, but in the flesh (Rom. 8.8.) The making of the new-man, is that for which the Lord is specially to be owned and honored. We are to honor God as he is the Maker of all creatures; but we are especially to honor him as he is the Maker of the New-creature. To be the Maker of the creatures, great or small, is the sole privilege of God. And let us remember, that as God himself hath made all things, so he hath made all things for himself, that is, All beings ought to live unto him, and act for him, who is the first being; to him who hath given us life and breath and all things, and in whom we live, and move, and have our being, unto him we should dedicate our life and breath and all things. And did we truly know (which everyone presumes he knoweth) God to be our Maker, or as our Maker, it would have a mighty influence upon our hearts and lives, and even make us live to God. What should not we do for him that made us? and what cannot he do with us that made us? as the Text here speaks of the great Behemoth, He that made him
There are two readings of these words.
First, thus, He that made him, made his Sword to be near him; That is, as God made Behemoth, so God made a Sword for him, that is (according to this reading) for his use, or for him to use. God hath made him a weapon: But what is the Sword which God hath made him? They who insist upon this reading, taking also Behemoth to be the Elephant, say, 'tis that natural member commonly called his Trunk; that is to the Elephant as a Sword, both to defend himself, and to offend and wound those that molest him. Thus Mr. Beza glosseth it; God who made him, hath furnished him with convenient weapons, or with a weapon fit for his turn. And the same saith another learned interpreter, following this Translation, God hath armed him with a Trunk, as with a strong and a mighty sword. There is a truth in this Translation and interpretation, and it hath the suffrage of many worthy men for it, as the principal, if not the sole meaning of these words. God who made Behemoth, hath also made him a Sword to defend himself with, that his vast body should not be liable to every danger and affront. Take one Note from this reading.
He that made him hath given him a Sword, he hath not left him naked or unarmed. Many creatures, I mean of the irrational creatures, have natural weapons, horns, hoofs, teeth, and claws, to defend themselves with, and offend those with, that trouble them. Others have only defensive Arms, as it were, for safety against annoyance, shells, and thick skins. Many have neither offensive, nor defensive arms, who yet by their natural swiftness shift for themselves by flight, and out- • un their dangers. There for is no creature, but hath some way or other for its defense. As man (the chief creature) God hath given him Reason to provide all sorts of lawful means for his preservation and defense. Take it also spiritually; God having made any man a New creature, gives him a Sword, and means of defense, to preserve himself in his spiritual being. Every godly man hath spiritual weapons, the whole armor of God, for his defense against the Devil, his spiritual enemy. The Apostle leads us into God's Armory, and shows us what weapons God hath made for the spiritual man, or for the preservation of man in his spiritual state and being ( Eph. 6.13, 14, &c.) The Girdle of Truth, the Breast-plate of righteousness, Feet shod with the preparation of the Gospel of peace, The Shield of Faith, to quench the fiery darts of the Devil, The Helmet of Salvation, and the Sword of the Spirit, which is the Word of God. Thus God hath armed the New-Creature with a Sword; he that made him, hath made him weapons of defense and offense, to save his soul from the wounds of temptation, and to resist, yea, overcome the Tempter. Thus, as the Lord who made Behemoth, hath made him a Sword, so he hath provided weapons, or means of defense for all other creatures, for man especially, and most specially for man in his spiritual condition, that his immortal soul may be safe, whatever becomes of his frail flesh, or mortal body. So much of and from that first Translation, He that made him, made his Sword to be near him.
Yet before I come to explain our own Translation, I shall here again mind the Reader, what learned Bochartus understands by the Hebrew word rendered Sword, in reference to the Hippopotame. He that made him (saith he) hath given him (Harpen) a sickle, or crooked Sword. Our Dictionaries render the word Harp, a Wood-knife, as also a Sythe. This crooked Sword or Sickle, denotes, saith he, the long, sharp, and somewhat bowed teeth of the Hippopotame, with which he doth as it were reap, or cut down co • n and grass, when he comes on Land to feed; as several Greek Poets, by him named, describe the manner of the Hippotame's feeding; which must be granted, complyeth well with the words in the next verse, where 'tis said of Behemoth, The Mountains bring him forth food. Yet I see no reason, but that those great teeth of the Elephant (which surely are no hurtlesse weapons) as also his Promuscis or Trunk (though commonly called his hand) may be compared to, and expressed by a Sword, if that be true which good Authors say he doth with them.
The Second reading of the Text, which Bochartus saith, a very learned Interpreter perceiving the inconvenience of the former, as to the Elephant, took up, is, also, ours,
His Sword, That is, his own Sword, God's Sword. God hath a Sword, and he can make his Sword approach Behemoth; that is, As strong as Behemoth is, God that made him, and gave him his strength, can subdue him, can pierce his skin, though very hard, and wound him to the very heart; he can break his bones, though they are like strong pieces of brass, and bars of iron.
So then, the meaning of the words (according to our translation) is plainly this. As if the Lord had said, Though Behemoth be very vast and big, strong and torrible, yet I can quickly bring him down, and vanquish him.
Some oppose this translation and exposition, because the Hebrew word which we render to approach, is not applicable (say they) to an hostile approach, but rather to an amicable and friendly approach: Now to come upon one with a Sword, is an hostile approach, 'tis to come as an enemy, which (say they) that word will not well bear.
But I conceive this to be a mistake; for in Scripture, once, if not oftener, the word is used to denote an hostile approach, or an assault (1 Sam. 17.40.) where David encountering Goliath, 'tis said, He took his staff in his hand, and chose five smooth stones out of the brook, and put them in a shepherds bag, which he had even in a scrip, and his sling was in his hand, and he drew near (or approached) to the Philistim. Now how did David approach the Philistim? Surely, not to salute him as a friend, but ro destroy him as an enemy, as in the issue he did. Though the word commonly signifieth a friendly approach, yet the Scripture applieth it also to an enemy-like or violent approach; and therefore that objection is of no force to invalidate our Translation, or the Interpretation given of it: He that made him, can make his Sword approach unto him.
But what is this Sword, that God makes to approach unto Behemoth?
I answer, This Sword is anything whereby God is pleased to subdue or destroy Behemoth, or the Elephant; whatever instrument God will use, that's his Sword; or whether God will use any other creature to kill the Elephant, that creature is his Sword. 'It is said, that the Rhinoceros (his sworn enemy, if I may so speak) gets his sharpened horn, under his belly, and paunches him. 'It is said also, that the Dragon, loving to suck or drink his blood, kills him. Now whether the Elephant fall by these beasts and serpents, or be slain in battle and war by men, he may be said to fall by the sword of God, or that God makes his sword approach unto him. The sword of God is the power of God put forth by this, or that, or any means, for the subduing or destroying of this mighty creature. He that made him, can make his sword approach unto him.
From this rendering, and the interpretation given of it, which is very plain and obvious,
Observe;
He that made the creature, can make his sword approach unto him. God can master whatsoever he hath made. Behemoth, the Elephant is a creature of a vast bigness, a creature of admirable strength, yet down he comes, down he falls, as soon as ever God draws near with his sword. The inanimate creatures, the Sun, the Moon, the Stars, the Seas, the Earth, are strong and powerful; yet God can shake the Earth, and calm the Sea, he can seal up the Stars, and stop both Sun and Moon in their course, and make them stand still as a stone. God who made the fire hot and burning, can take away the burning heat of it, which is so connatural to it. And as he subdueth inanimate or lifeless creatures, so (as here in the Text) the animate or living creatures. The Lord, who hath made the Elephant, the Lion, the Bear, the Tiger, can quickly put a stop to the power and rage of any of them. We may exemplify it also in man, a rational creature. Some men, in comparison of others, are like Behemoths, like Elephants, great, powerful and strong, Nimrods of the earth, mighty hunters: The Lord can make his sword approach to any of them. The Lord hath infinitely more strength and power in himself, than he hath placed or planted in any creature. For, what is the st • eam to the fountain? what is the light in the air, to the light in the Sun? The strength of the creature, is but a stream or a beam issuing from God. The strength of the Elephant is no more to God, than the strength of a silly Mouse; the strength of an Eagle no more to God, than the strength of a Fly; the strength of a Leviathan in the sea (of whom in the next Chapter) is no more to God, then the strength of a Shrimp or Sprat. God can soon destroy the roaring Lions, the raging Bears, the fierce Tigers, the ravening Wolves of this world. Nothing is strong before the strength of God, or before the strong God.
Now, if the Lord hath a power whereby he can quickly over-power the most powerful creatures; then this teacheth us,
First, Not to trust in the power of any creature. Though you have an Elephant, a Behemoth for your help, do not trust in him. The Lord that made him, can quickly make his sword approach unto him; the Lord can make him as weak as water, and of as little use to you as a little child. The strong shall be as tow, and the maker of it as a spark (that is, the work or idol which he hath made shall be as a spark to tow) and they shall both burn together, and none shall quench them (Isa. 1.31.) How often are we called off from trust in any creature, from trust in horses, from trust in man! There's no help in the strongest creatures, unless, First, God g • ves them strength, and works with their strength. Secondly, There is no help in any creature, if God sets his strength against him. Therefore trust not in any creature.
Secondly, This teacheth us, Not to fear the power of any creature while God is with us. If an Elephant, a Behemoth be against us, we need not fear him. Thus the Apostle concludes, while he puts that supposition ( Rom. 8.28.) If God be with us, who can be against us? that is, to hurt us. His meaning is, none can. There are none in the world against whom so many are, as against those with whom God is, that is, whom he owns, loves and favors. Christ told his Disciples of this ( Joh. 15.19.) I have chosen you out of the world, therefore the world hateth you. But though they with whom God is, are hated of the world, or have the world against them, yet the world cannot be so against them, as to harm or hurt them; for he that made them can make his sword approach to those that would, that is, they are fully in and under his power. The Prophet useth this argument ( Isa. 54.16, 17.) Behold, I have created the Smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work, and I have created the waster to destroy: Even the wasters of the world, they that make spoil of all, all they are of my creation; I have made them, and seeing I have made them, surely, I can hinder them in any of their wasting and destroying purposes; and therefore the Lord in the next words gives a full and most comfortable assurance to the Church, notwithstanding the skill of the Smith in making instruments, and the strength of the Waster to destroy with them, No weapon that is formed against thee shall prosper, and everything that shall rise against thee in judgment, thou shalt condemn; this is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. The very ground upon which the Lord assured them, that no weapon formed against them should prosper, was, because the Smith, and the Waster too, were both of them his creatures or of his making, as the Text speaks of Behemoth. God can make his sword approach beasts in the likeness of men, as well as beasts in their own likeness. And hence it is, that the Holy Ghost expresseth all those powers of the world, which should afflict the Church in several ages, by the name of beasts, all of God's making. Daniel in his 7th Chapter had a vision of four great beasts that came up from the sea; whereof the first, was like a Lion; the second, like a Bear; another, like a Leopard; and a fourth, dreadful, and terrible, and strong; so exceedingly dreadful, terrible and strong, that (as if no beast could be found like it) it is not expressed by the likeness of any beast. But what were these beasts? 'tis answered ( ver. 17.) These great beasts which are four, are four great Kings, which shall arise out of the earth, that is, four successions of Kings. The Babylonian, the Persian, the Grecian, the Roman powers were those great beasts. Now the Lord who made them, made his sword approach unto everyone of them, as the histories, both of the Church and of the world, hold clearly out. The Lord who made that great Behemoth the Babylonian power, and that great Behemoth the Persian power, that great Behemoth the Grecian power, as also that great Behemoth the Roman power, hath made his sword, in several ages, and by several steps or degrees, approach unto them. So in the Revelation of Saint John, the great beasts there mentioned, what were they, but the powers of the earth set against the true Church of God? We read ( Revel. 12.3.) of a great red dragon; this red dragon was the heathenish Roman power persecuting the Church. Again ( Revel. 13.1.) John stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns. What was this beast? Master Mead saith, that by this beast, and his seven heads, and ten horns, we are to understand the Pope, with the companies or associations of all those Princes that put themselves under his power; all these were figured (saith he) by that beast rising up out of the sea. At the 11th verse of the same Chapter, Saint John saith, I beheld another beast coming out of the earth, and he had two horns like a lamb, and he spake like a dragon. Apocalyptical Interpreters have various op • nions about this second beast, but whoever, or whatever this or the former beast is (to be sure they are somebody) the spirit of God represents them as terrible Behemoths; and the Church hath no help nor comfort against them, but that in the Text, He that made them, can make his sword approach unto them. The Prophet Isaiah (Chap. 27.1.) speaks of the Lord's sword, and of the use he will put it to; In that day the Lord with his sore, and great, and strong sword shall punish Leviathan, the piercing Serpent, even Leviathan the crooked Serpent, and he shall slay the Dragon that is in the Sea; that is, overcome the devil and all his instruments, who oppose and would destroy his Vineyard of Red wine, that is, his Church. Thus we see how the Lord in all ages past hath, and how we are assured concerning the Ages to come, that he will make that good concerning mystical Behemoths, which here he speaks concerning the natural Behemoth; He that made him, can make his sword approach unto him.
The Lord having thus far described Behemoth by several parts of his body, and by his great strength or power, proceeds to describe him further, by the manner of his life, or by his meat, drink and lodging, in the latter part of this context, to the end of the Chapter.
Vers. 20. Surely the Mountains bring him forth food, where all the beasts of the field do play.
In these words we have the provision which God hath appointed for Behemoth, and where. Though he be a very great beast, and therefore needs much food, yet the Lord hath store enough for him, and hath set him where he may feed his fill. The Mountains bring him forth grass; that is, all sorts of herbage and green things.
And though this part of the description of Behemoth may serve the Hippopotame, who as Bochartus saith, feeds upon the Hills and Mountains (such as they are) which lie near the River Nile, as other Amphibions do (the Morse especially) in other parts of the world; yet no man can deny, but it doth as well (that I say not, much better) agree to the Elephant, that the Mountains bring him forth food. The words are plain, and need no explication.
Note two things from them;
He provides them food, from the greatest to the least; they are all at God's finding. And doth God take care for Behemoths, for Elephants, or, as some determine it, Hippopotames, River-Horses, and Sea-monsters? Surely then (as David spake, Psal. 111.4.) He will give meat to them that fear him, he will ever be mindful of his Covenant. This Inference hath been made from other passages in the former Chapter; I only remind the Reader of it here. The Lord, who provideth mountains of grass, or grass upon the mountains, for Behemoth, hath mountains of provision for all his faithful servants.
Secondly, Note;
Behemoth is a vast creature; therefore God hath whole mountains for him to graze upon, he is not shut up in a little pytle or narrow field, he hath large mountains for his store • ; and will not the Lord give proportionable supplies to his people according to all their needs? If our needs be great, his store is greater, The world is mine (saith God, Psal. 50.12.) and the fullness of it. He that is the fullness of all things, and hath in his power, and at his dispose, the fullness of all the world, will not let them, of whom the world is not worthy, want anything that is good and expedient for them: The mountains and valleys too, yea, deserts and hard rocks, shall bring them forth food God will turn stones into bread, and rocks into water, rather than they shall want. As David said ( Psal. 34.10,) The young Lions (so I may say, the Elephants) do lack and suffer hunger; but they that seek the Lord, shall not want any good thing; that is, Lions and Elephants shall rather want than they. Surely the mountains bring him forth food,
This argues the mild nature and gentleness of Behemoth, the Elephant, as was shown at the 15th verse; he lives upon grass, not upon flesh, as Lions and Bears; he lives upon grass, and therefore all the beasts of the field play where the Elephant feeds, for they know he will not eat nor feed upon them, he eats only grass. Natural Historians tell us, that the beasts seem to rejoice when they see the Elephant, because, they know he will not hurt them; not only do they feed with him to satisfy hunger, but play and sport for delight.
Hence Note, First;
The beasts would have little heart to play where the Elephant feeds, were he as fierce and cruel as he is great and strong. Thus the Lord orders the spirits of powerful men, or of men in great power, into such meekness and gentleness, that even the meanest live quietly and peaceably by them without fear of hurt, as was touched before. The Church is set forth playing, as it were, not only where the Elephant, a gentle beast feeds, but where wild and ravenous beasts feed ( Isa. 11.6, 7, 8, 9.) The wolf shall dwell with the Lamb, the Leopard shall lie down with the Kid, the Calf and the young Lion and the Fatling shall lie down together, and a little child shall lead them; that is, the Wolf shall not hurt the Lamb, the Leopard shall not trouble the Kid: yea, saith that illustrious Prophecy (verse. 8.) The sucking child shall play on the hole of the Asp, the weaned child shall put his hand on the Cockatrice den, they shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. The care of God over his Church and servants appears two ways;
First, In hiding them from such as would do them hurt. As it is said ( Jer. 36.26.) when Baruch and Jeremiah had done that service commanded them by the Lord, Jehoiakim was angry, and sent to take them; but saith the Text, The Lord hid them. So the Lord moved Obadiah to hide his Prophets by fifty in a cave, from the wrath of Ahab and Jezebel (1 King. 18.) Now as the Lord keeps his servants, by hiding them from those who are enraged against them, so
Secondly, By meekning their spirits, as he doth the Elephants towards the beasts of the field, showing them much kindness, and suffering them in a sort to play before them, that is, to enjoy great tranquility. The Psalmist saith, it was the Lord who turned the heart of the Egyptians to hate his people, and to deal subtly with his servants (Psal. 105.25.) And 'tis doubtless of the Lord, that any show them favor, and deal kindly with them.
Again, from these words, Where all the beasts of the field play,
Note, Secondly;
All beasts would live so; wild beasts do live so. As it is said of the Leviathan in the Sea ( Psal. 104.26.) There go the Ships, there is that Leviathan whom thou hast made to play therein. A life of play, is a beastial life. It is said ( Zach. 8.5.) in a way of promise, That boys and girls should play in the streets, but men and women must work; it were a shame to describe them playing. The life of man is not a playing life, but a laboring life. How beast-like do they live, who (as it is said of the people of Israel (Exod. 38.6.) Eat, and drink, and rise up to play; that's just like a beast, feed on the mountains, and then play upon the mountains. Let us follow Solomon's council ( Eccles. 9.10.) Whatsoever thy hand findeth to do, do it with all thy might. We have seen Behemoth feeding, let us now see him lodging and reposing himself.
Vers. 21, 22. He lieth under the shady trees, in the covert of the reed and fens: the shady trees cover him with their shadow, the willows of the brook compass him about.
These two verses hold forth the manner of Behemoths repose, how and where he takes his ease, He lieth under the shady trees, &c.
Some of the Jewish Rabbins read these two verses with an interrogation Negative, thus; Doth he lie under the shady trees, in the covert of the reeds? do the shady trees cover him with their shadows? or the willows compass him about? Implying, that Behemoth is so vast a creature, that he can hardly find trees to shadow him, or willows of the brook to compass him about. But though Behemoth be a great and tall beast, yet I nothing doubt but there are trees in and about the places which he frequents, great and tall enough to shadow him from the Sun when he stands upright, yea, and reeds of a sufficient height to be a covert to him when he lieth down. And therefore as it was an over boldness in those Rabbins to put an interrogation where they found none, so there is no need that an interrogation should either be found or put there. Indeed Bochartus, who judgeth reeds much too low to make a covert for the Elephant, tells us out of Aelian, That Elephants go by very great trees, as we by standing corn, and that some of them they are taller than trees. Which I conceive, can be understood no other way than by a high strain of Rhetoric: But suppose it true in plain and proper sense, yet this gives the learned Bochartus no advantage (to which end he allegeth that of Aelian ) for the accommodating of this part of the description of Behemoth to the Hippopotame rather than the Elephant, because he tells us from several Authors, first, that the Hippopotame is not only three times bigger than the horse, but secondly, that he is of equal ability with the Elephant, and for the most part greater. Whence it is (saith he) that some Writers compare the Hippopotame with the Elephant, both in strength and stature, or prefer him before the Elephant; which reports (saith he) although they be a little stretched, yet 'tis manifest, that the Hippopotame comes behind few animals, either in bigness or stature (that is, tallness) of body. And if so, then the Reeds of the Fen fit him as ill for a covert as the Elephant; yet I am enough satisfied, that they may very well fit either of them. And though the Elephant usually sleepeth standing, and rarely lieth down to sleep, yet (which is not denied) he if sometimes or at any time lieth down to sleep, 'tis sufficient to answer the purpose of this Text; which saith (verse. 21.) He lieth under the shady trees, in the covert of the Reeds and Fens. And
Vers. 22. The shady trees cover him with their shadow, the willows of the brook compass him about.
'It is usual with, and even natural to cattle of all sorts, to seek shelter under shady trees, when the fiery heat of the Sun offends them; and as Behemoth seeks out any sort of shady trees, so it seems he hath a peculiar delight in, and possibly a fancy to
Willows are so called, because they mostly grow near to brooks, and always prosper best in marish or moorish-grounds. Some trees will not grow in watery places, such are the Cypress and Chest-nut-trees; others will not grow well anywhere else, such are the Aldar and the Poplar trees, Willows especially: Willows love brooks, and Elephants love both brooks and Willows, if those ancient Natural Historians, mentioned in the Margen mis-report them not. The Elephant (saith one of them) loveth rivers, and though he be not a river Animal, yet he may be called a river-side or river-bank Animal; and (saith the other) Elephants are greatly pleased with rivers, and wander much about streams of water, though they cannot swim, by reason of the greatness of their bodies.
That is (I confess) a rare notion, and singularly subservient to his opinion, that Behemoth is the Hippopotame, which the learned Author, so often already mentioned, gives us; namely, that by the word rendered brook, we are here to understand the river Nile in Egypt. And therefore he translates the Text, not as we, The Willows of the Brook, but The Willows of Nile compass him about. And that the Hebrew word (Nahal) signifieth Nile, he puts beyond contradiction, by quoting many express places of Scripture, where it is so used ( Num. 34.5. Josh. 15.4.47. 1 Kings 8.65. 2 Kings 24.7. Isa. 27.12.) which he also confirms by the Authority of some Ancient Latin Poets, who call Nile a Torrent or a Brook. Now though this hath very great weight with me, and may with any ingenoius Reader, to persuade him, that the Hippopotame is intended by Behemoth rather than the Elephant,
Yet with the favor, and good leave of this worthy Author, and with submission to more able judgments, I would offer these two things to the Readers consideration.
First, That though the word Nile may draw its original (as he shows) from the word Nahal, according to its ancient pronunciation Neel; yet in no one of those Scriptures by him quoted, and lately noted, is the word Nahal used alone (as it stands in this Text of Job ) to signify Nile; for in all those places the word Egypt is added. Now when the words are put together, The river of Egypt, no man can doubt but N • lus must be understood by it. But when the word Nahal, signifying a Brook, Torrent or river, is found single and alone, there is no necessity that it should signify Nile, the word indifferen • lie and in common, being applicable to any brook or river in any part of the whole world, as well as to Nile in Egypt.
Secondly, In one place of the holy Scripture, where this whole expression in Job The willows of the brook is found, nor Nile, but some other brook or river is without all controversy intended. The children of Israel for the celebration of the feast of Tabernacles were commanded ( Levite. 23.40.) to cut down the boughs of thick trees, and the willows of the brook, &c. which surely could not be meant of the willows growing about the river Nile in Egypt; for they were come out of Egypt, and this was an ordinance which the children of Israel were commanded to observe in the Land of Canaan. And as in this place of Moses we have the willows of the brook, so ( Isa. 15.7.) we have, the brook of the willows, whither the substance of the Moabites should be carried, by themselves (say some) for safety, by their enemies, say others, as spoil. I do not find any who follow this translation, interpreting the brook of the willows by Nile in Egypt, but several of Euphrates by Babylon in Chaldea, to which that speech of the Captive Jews there ( Psal. 137.1, 2.) may give some light.
These two things considered, the words of the text in Job concerning Behemoth may, at least, with a fair probability, be applied to the Elephant. The shady trees cover him with their shadow, the willows of the brook compass him about.
Hence Note, First;
As the Elephant hath food upon the mountains to keep him alive, so shady trees to keep him cool. And thus the Lord takes care for man, he hath not only given him bread to eat, but conveniences for his delight and comfort. God makes provision, even for our delight, while we are in the flesh; let us take heed we make not provision for the flesh, to fulfill the lusts of it. The Elephant hath not only grass, but shadows.
Secondly, Note;
God hath so provided, that look in what one creature doth annoy us, another relieves us. The Elephants are much annoyd by the heat of the Sun, but they find relief under shady trees. The heat of the Sun is cured by shades and gentle winds, in those parts of the world that are under or near the Line; the Lord hath provided cool breizes, which blowing there fan the air, and make it very pleasant by attempering the heat. If there be poison in one creature to annoy, there is an antidote in some other to help. And in this the goodness of God shines most clearly, that all the inconveniences and annoyances, which come to us by men, yea, which come to us by our sins, are all remedied by Jesus Christ, or we have relief by Jesus Christ against them all. When the heat of any affliction molests us, we may sit down (as the Church speaks, Cant. 2.3.) under his shadow with great delight, and his fruit will be sweet unto us. Jesus Christ is to all believers, not only as the shadow of a tree, but as the shadow of a great rock in a weary land (Isa. 32.2.) The Lord hath provided us shady trees, and the willows of the brook (blessed and precious promises) to compass us about in all our troubles.
Thus God hath given Behemoth help against immoderate heat; But he is subject to much thrist also: for that he hath help at hand too, store of water.
Vers. 23, 24. Behold he drinketh up a river and hasteth not; he trusteth that he can draw up Jordan into his mouth; he taketh it with his eyes, his nose pierceth through snares.
We have had Behemoth feeding upon the mountains, and reposing in the shadows; here we have him drinking in or at the river. These two verses, as they stand in our translation, may in a fairer sense be applied to the Elephant: but before I come to that, I shall give a brief account of that translation given by the learned Author before named; according to which, the 23d verse is not only best, but only applicable to the Hippopotame. Behold, let a river press (or come upon) him, he will not fear; he is safe, though Jordan issue forth upon his mouth.
Now it's easily granted, that the tallest and strongest Elephant, would have cause enough to fear, if a whole river, such a great and deep one as Jordan especially, should press upon him and over-whelm him, for as the Elephant is no swimmer, so he must have a liberty of breathing, nor can he hold his breath very long; and therefore (as it is said) ventures to go no further into the water, than he can hold and keep his snout above water, to draw in air and maintain respiration. So that in this the Hippopotame hath the advantage of the Elephant, as being able to hold his breath much longer. For though (saith he, alleging Aristotle for it) as the Sea-calf, the Crocodile and Sea-shell-fish, so also the Hippopotame will be suffocated in the water at last, unless he take some breathing times; yet 'tis certain, he can hold his breath a long time, abiding (not being able to swim) whole days at the bottom of Nile, creeping or lying upon the ouze, till, night approaching, he goeth out to feed.
The nature of this animal being such as hath been described, the translation in hand answers it clearly.
Yet, seeing there are other translations of this 23d verse, left us by very learned men, and skillful in the Hebrew tongue, which may well comply with the nature of the Elephant, it cannot savor of pertinency, to give them so much respect as to lay them before the Reader, and leave him to his own choice in this matter. And,
First, Let us consider that in which Bochartus joins those four Worthies, Pagnine, Arias, Mercer and Junius, whose translation runs thus; He checks a River, so that it hasteneth not; he is confident that he can draw out Jordan into his mouth. Here indeed are great Hyperbolies. 'It is high language, to say, an Elephant by interposing his body like a bank, can stay the course of a River, or swallow it down at a draught; yet it would be no hard labor to show that the Scripture hath many expressions in it of as high a strain as this. We read of Cities walled and fenced up to heaven ( Deut. 9.1.) And the Evangelist John supposeth ( Chap. 21.25.) that if all things which Jesus Christ did in the days of his flesh, here on earth, should be written, that even the world itself could not contain the books which should be written. But I shall not stay upon this, nor doth the learned Bochartus insist upon it: he could admit the Hyperbolies in that translation, if the translation itself were consistent with the Hebrew Text, in reference to which he takes five exceptions against that translation; to everyone of which I shall only give my apprehension, and so pass on.
The first is, That the Authors of this translation, suppose the Hebrew word for River, and that for Jordan, to be of the accusative Case (as Grammarians speak) whereas in the Original, they have no note of the accusative Case prefixed. I may say to that, The note of the accusative Case is not always prefixed, where the word is so taken, especially where the word can be no otherwise taken, as in the sense of these Translators it cannot be in this place; for they taking Behemoth to be the agent in both parts of the verse, as also the River in the former part, and Jordan in the latter, to be patients, could not suppose any otherwise of those words, than that they are of the accusative Case; whereas Bochartus taking Behemoth to be the patient, and the River in the former part, as also Jordan in the latter part of the verse, to sustain the place of Agents, must needs suppose the contrary.
Secondly, saith he, Those words (ita ut) so that, are not in the Hebrew. I answer, such is the conciseness of the Hebrew tongue, that all Translators make use of some fitting words (which they distinguish from the pure Text, by a different character in printing and writing) to clear up the sense of the Text in the notion of their translation.
Thirdly, he saith, The word rendered to Hasten, signifieth not to hasten simply, but to hasten for fear. That's yielded on all hands; and in that sense I shall make use of it, in opening our own translation. All that I shall say to this exception, is, that the learned Authors of this translation, who well understand the full signification of that word, might conceive that the same word is not always used by the holy Ghost in the same latitude of signification, and therefore render this word, which signifies to hasten for fear, barely to hasten. Further, I may add, that this word which signifies to hasten for fear, is rendered also barely to fear; and why not then barely to hasten? The one translation leaving out the former part of the full sense, as the other doth the latter part of it.
The fourth exception respects only the phrase or manner of speech used in that translation, as not yielding a commodious sense. I shall say no more but this to it; that when either man or beast drinks, he doth both draw out and draw in, he draweth the liquor out of the vessel, and into his mouth.
Fifthly, 'It is said, the word used by Job, signifies neither to educe or draw out, nor to induce or draw in, but to break forth, as appears ( Job 38.8. Judge. 20.33. Dan. 7.2.) It doth so in those three places now mentioned; yet all the Lexicographers which I have seen, render the Verb ( educere as well as erumpere ) by a word signifying the force of another, drawing out a thing, as well as the breaking out of a thing by its own force. And so a Nowne substantive derived from this Verb is used ( Psal. 22.9.) which place we render thus, Thou art he that took (or drewest) me out of the womb. And though it be true, that Infants may be said to break out of the womb, yet 'tis not by any power of their own, but by the power of God; and therefore it may much rather be said, that God takes or draws them out of the womb, than that they break or make their way out.
Thus far of this translation, as also of the grounds of that learned Authors dissatisfaction with it. All which objections ri • e up also against our English translation, both being nea • the same in words, and fully the general scope and sense. And I would add this for the honor of our Translators, that I am much persuaded they did not render the Text thus, as persons prepossessed with an opinion, that the Elephant must needs be intended here under the title Behemoth, but because they then saw good ground for it in the Grammatical construction and meaning of the Hebrew Text. What they would do now (were they living) upon the discovery which this worthy person hath lately made, I dare not say, but shall proceed to the explication of this verse, as they have left it.
The word which we translate to drink up, signifies to rob, to oppress; so some render it here, He robbeth a River, he steals away all the water: that's a high strain of Rhetoric to express Behemoths great drought; he drinks, as if at a draught he meant to drink a River dry.
There is a twofold rendering of that: First, thus; He drinketh a River that it hasteth not, referring this not hasting to the River, and then the meaning is, He drinks so deep, that he even stops the current or course of the River. A River whose waters are either drawn away, or near dried, cannot run with wonted swiftness. This is another hyperbolical strain, as if an Elephant were able to exhaust a River. Great Armies have stopped the course of Rivers with drinking, they have drunk Rivers dry; in allusion to which, it may be said of the Elephant, He drinketh a River, that it hasteth not. So M • . Broughton reads it, Loe, he robs a River that it hasteth not. We translate, He drinketh a River,
That is, the Elephant doth not hast. This may have a twofold reference.
First, To his patience in thirst. Though he drinks much when he comes to it, yet he can bear thirst very patiently a long time. An ancient Writer affirms, the Elephant will live eight days without drinking; if so, he hasteth not to drink: though he drinks very much when he comes to it, yet he is not hasty to drink, he can forbear for eight days together.
Secondly, This may have reference (which I conceive most congruous) to his courage: He hasteth not; that is, he doth not drink in fear, he takes his leisure. Historians say of the dog drinking at Nile, he doth but take a lap and away, he is afraid the Crocodile will come and catch him: And hence we speak proverbially of those who do but touch at a matter and leave it, They do like the dog at Nile. This is a truth too, He drinketh up a River, and hasteth not. The Elephant is a stout, strong creature, he fears no hurt, and therefore drinks as much as he will, and in as much time as he will.
Once more, some say, he hasteth not to drink, because he spends some time to trouble and mud the water with his feet before he drinks; for he cannot abide (saith an ancient Author) to drink clear water: yea, some say, he therefore troubleth the water before he drinketh, because he cannot endure to see his own shape in the water; for which reason, 'tis also affirmed, that the Indians will not lead their Elephants by the waters at full Moon, but at new Moon only, when the air being darker, the water is to us less pellucid.
This is another high expression, to show the Elephants vast drinking. Jordan was a great River. The Elephant doth not only think that he can drink up a small Brook or Rivulet, but a great River, that he can draw up the River Jordan into his mouth. In the greatness of his thirst, he doth so much slight any small Brook or Pond, that he is confident, were he at the banks of Jordan, he could drink it dry. Thus, as before of his eating, he had whole mountains to feed on; so here of his drinking, he draws a whole River, Jordan, into his mouth.
Hence note, First;
A little drink will serve a Dove. We say of a man who drinks sparingly, He drinks like a Sparrow; and we may say of a great drinker, he drinks not only like a Fish, or like a horse (which are common sayings) but like an Elephant. The Elephant drinks deep. Natural Historians report the measure of his drinking; he takes in the quantity of fourteen Macedonian Pitchers or Tankards (how much they contain of our measure, I cannot say, but questionless they contain very much) for his mornings draught, and eight for his evenings draught. Hence the Proverb, An Elephant could not drink so much.
Secondly, Note;
The Elephant drinks much, yet only what his nature and necessity, or the necessity of his nature, requires; he doth not drink thus in wantonness, or to satisfy a lust; he drinks much, but he is no drunkard. There are three things in the Elephant which clear him, that his great drinking is not from his lust, but need; First, his natural constitution is very hot; that requires the more drink. Secondly, the climate wherein he is bred is very hot: the Elephant cannot well endure cold, and the heat of the Country makes him drink much. Thirdly, The greatness of his body; he hath a vast body, and that must needs require a great quantity of drink to fill it. The Elephants great drinking will not excuse the drunkard, who drinks to excess; what he drinks, is but commensurate to the greatness of his body, and the necessities of nature; 'tis not to serve a lust, or to please his appetite. That which followeth, is the prosecution of the same thing.
Vers. 24. He taketh it with his eyes, his nose pierceth through snares.
There are various Translations of this verse: I shall name but one besides our own, and that presents it interrogatively, or as an interrogation Negative; Will any take him in his sight? (or in his eyes?) or bore his nose with a snare? Thus several understand this verse, as importing an utter impossibility to take the Elephant (as we speak) by fair play. Possibly, by cunning and subtlety, coming behind him, or at unawares, you may entrap him; but, Can men take him before his eyes, to pierce his nose with many snares? So Mr. Broughton renders. They cannot do it. Solomon saith ( Prov. 1.17.) In vain is the net spread in the sight of any bird. You cannot take a little bird if he sees you, much less Behemoth; no, you must do it by slight if you do it at all. Nor will the Hippopotame be taken (as we speak) by fine force, but only by finenesses, or devices made by art to surprise him, as Bochartus shows out of several ancient Authors. So that as in many other things, so in this, the manner of their taking, the Elephant and he are much alike; and therefore the less wonder if one be taken, or mistaken for the other.
Our Translation saith, He taketh it with his eyes. What doth he take? What is the thing taken? Surely, according to this reading, he takes the River Jordan itself with his eyes; that is, he is exceedingly taken with beholding the River: And this is a further heightening o • his thirst. As if it had been said, He is so thirsty, that when he sees the River, he takes it with his eyes, or is exceedingly pleased to see the River; the very sight of the water makes him glad.
Yet Further, some of the Rabbins expound it thus; He taketh it with his eyes; that is, when he cometh to a River, he is so thirsty, that he thrusts his head in up to his very eyes, as if he were to drink with his eyes. This also signifies his greediness in drinking.
Hence note;
As soon as the Elephant can but get a sight of the River, how doth it please him? We have a saying, It is better to fill a man's belly than his eye; and it is a truth. He that hath a great desire to meat or drink, is much pleased to see either. And 'tis a truth in everything, the sight of that is very pleasing to us, which we greatly want, and much desire. Therefore Solomon gives council ( Prov. 23.31.) Look not upon the wine when it is red, when it giveth his color in the cup. They that are given to drink, are pleased when they see the cup, they take it with their eyes, or, their eyes are taken with it. 'It is so in spiritual things also; that which we greatly desire and want in spirituals, O how pleasant is the sight of it! how glad are we when we can take it with our eyes! Thus spake David (Psal. 63.1, 2.) O my God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty Land where no water is, to see thy power and thy glory (O that I could but see them, I would take them with my eyes) as I have seen thee in the Sanctuary. As if he had said, there I have seen the flowings forth of thy goodness, of thy power and glory; but now I am in a dry Land, O how I long to see thy power and thy glory, so as I have seen thee in thy sanctuary! He • peaks to the same purpose ( Psal. 27.4.) One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord. The spiritual sight of God is most sweet in his Ordinances. The very outward enjoyment of those who mininister spi • i • ual things is pleasant: Hence that promise ( Isa. 30.20.) Thine eyes shall see thy Teachers; there is something in that: how much more sweet is it to have a spiritual sight of spiritual things! The sense of seeing is delightful; what then is the grace of seeing! The Elephant taketh it with his eyes,
That is, he thrusteth his nose, his trunk into the River; and if there be any snares there, set and prepared on purpose to entangle him, or if anything be there accidentally, which may annoy him, he breaks through them all; he is so thirsty that a small matter doth not hinder him in drinking, he makes way through all impediments, that he may take his fill of drink; his thirst being urgent, drink he will whatever comes of it.
Hence note;
David had a great desire to the water of Bethlehem, but there lay an Army between him and the Well, yet three men would venture through an Host of enemies, to fetch him water. If any have a vehement thirst after God's Word, the water of Life, they will break through snares for it; though Armies lie in the way, yet there are three strong men in them (an enlightened understanding, a rectified will, and good affection) that will venture to get the water of Bethlehem for their instruction and consolation. Natural creatures will not stand upon dangerous difficulties, to come at that which is much desired by them; how much less they who are spiritual?
So much of this greatest terrestial animal Behemoth, and of the Lord's power in making and ordering him. In the next Chapter the Lord proceeds to humble Job yet more, by setting before him the greatest animal in the waters, the mighty Leviathan.
JOB, Chap. 41. Vers. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.
1.
Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down?
2.
Canst thou put a hook into his nose? or bore his jaw thorough with a thorn?
3.
Will he make many supplications unto thee? will he speak soft words unto thee?
4.
Will he make a covenant with thee? wilt thou take him for a servant forever?
5.
Wilt thou play with him as with a bird? wilt thou bind him for thy maidens?
6.
Shall the companions make a banquet of him? shall they part him among the merchants?
7.
Canst thou fill his skin with barbed irons? or his head with fish-spears?
8.
Lay thine hand upon him, remember the battle: do no more.
9.
Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?
10.
None is so fierce that dare stir him up: who then is able to stand before me?
11.
Who hath prevented me, that I should repay him? whatsoever is under the whole heaven, is mine.
THis whole Chapter gives us a large discourse, concerning the greatest, the largest living creature that God made in this visible world, the Leviathan. The whole Chapter may be divided into two general parts;
First, A Narration.
Secondly, A Conclusion.
In the Narrative part, Leviathan is described four ways.
First, By the bigness and vastness of his body, which is implied in the first and second verses; he is a creature so big and bulky, that there is no holding him with a cord or line; he is too big, too boisterous for an Angler to deal with. Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down? &c. ( verse. 1, 2.)
Secondly, This Leviathan is described by the stoutness and untractableness of his spirit; there is no bringing him to any submission, to any service or compliance. Will he make many supplications unto thee? will he speak soft words unto thee? will he make a covenant with thee? &c. ( verse. 3, 4, 5.)
Thirdly, He is described by the difficulty and danger, if not impossibility of taking or catching him; he will hardly be taken any way, no, not by the most forcible ways, to make either meat or merchandize of him. Shall the companions make a banquet of him? shall they part him among the merchants? Canst thou fill his skin with barbed irons? or his head with fish-spears? &c. ( verse. 6, 7, 8, 9. and in the former part of the 10th verse.) Thus far Leviathan is described in his greatness, in his stoutness, in the difficulty and danger of catching him, if he can be catched at all.
Now, the Lord having proceeded thus far in the description of, or doctrine about Leviathan, he makes Use and Application of all that he had said, before he comes to the fourth particular; and this Application or Use which the Holy Ghost makes of his description thus far given, consists in two things.
First, Hence the Lord infers his own irresistibleness, and the utter inability of any creature to contend with him (in the close of the 10th verse) Who then is able to stand before me? If none can stand before this creature, can any stand before the Creator! That's the first Inference.
Secondly, The Lord makes a further Inference from it concerning his own self-sufficiency, or absolute independency upon any creature, either for council what to do, or for assistance in doing it. Thus much is clearly affirmed in that question, at the beginning of the 11th verse, Who hath prevented me, that I should repay him. As if the Lord had said, Let the man come forth that hath contributed anything to me, in any of my works, or that hath given any help in the doing them, and he shall be well rewarded for his pains. Both these Inferences or Uses, the Lord confirms by a grand Assertion or Maxim, in the close of the 11th verse; Whatsoever is under the whole Heaven, is mine. If all be mine, then who can stand before me? If all be mine, then who hath prevented me, that I should repay him? This is the Application, these the Uses, which the Lord himself makes of the doctrine laid down about this creature, the Leviathan: These Uses close the third part of the description of Leviathan. The fourth part of his description, contains many particulars concerning his parts, power, and proportion, as also the wonderful effects of his power, all which are set down in highest strains of divine rhetoric, from the 11th verse to the end of the 32.
The second part of the Chapter I call the conclusion, and it flows naturally from the whole foregoing discourse, in the two last verses of it; Upon earth there is not his like (the Lord said concerning Behemoth, He is the chief of the ways of God, that is, upon earth; and here he saith of Leviathan, Upon earth there is not his like, no, not Behemoth himself) he is made without fear, he beholdeth all high things, he is a King over all the children of pride. Thus far concerning the state and parts of the whole Chapter, in which the Lord hath this general scope, even to humble Job yet more. As if he had said, That thou, O Job, mayest see and be convinced of thy presumption in pleading with me; look upon Leviathan, consider whether thou art able to deal with him; if not, how canst thou deal with me who made him, and can both master and destroy him when I will? Thus the Lord makes his triumph over creatures mightier in outward force than man, to the intent all men may know, they shall certainly fall, and be utterly confounded, if they lift up themselves against God. All which will appear further, in opening the description of this Leviathan.
Vers. 1. Canst thou draw out Leviathan with an hook?
For the clearing of these words, and towards the clearing of all that follows, I shall show, First, the signification of this word Leviathan, or what it imports. Secondly, what kind of creature this Leviathan is, or is conceived to be.
The word Leviathan is derived from an Hebrew root, which signifies added to, or joined together. When Leah had brought forth a third son to Jacob, she called his name (from this word) Levi, and said, Now my Husband will be joined to me, because I have born him three sons (Gen. 29.34.) And it is supposed, that this creature is so called upon a double respect.
First, Because of the fast-joining or closure of his scales ( verse. 15, 16, 17.)
Secondly, Because he is so great of body, that he appears as if many bodies were joined and knit together in his.
And because the Hebrew word for a Dragon is Thannin, some have conceived, that the last syllable in Leviathan is a contract of that, and added to Levijath, as implying, that in one Leviathan many Dragons were conjoined. But I rather adhere to that learned Author, who takes Leviathan to be a simple, not a compound word, and saith, That the last syllable than, belongs to the form of the Nown, as in Nehushtan, &c. And he finds the root of the word Leviathan, neither in the Hebrew, nor in the Syriac, but in the Arabic language, where it signifies, to wind, plight or fold together, fitly intimating the crooked winding postures and motions of that animal called Leviathan.
But, what is this Leviathan?
First, Most of the Ancients, both Greek and Latin, turn this Scripture wholly into an Allegory, expounding, as Behemoth before, so here Leviathan, wholly of the old enemy of mankind, the Devil. 'It is true, that many things here spoken of Leviathan, are applicable to the Devil; but to bring all to that sense, is doubtless a forcing or straining of the Text. Others, who prosecute the Allegory, apply it to bad Princes, who having great power, use it for the oppression and vexation of those that are under their dominion. Nor can it be denied, that the King of Babylon was intended by the Prophet, under the word Leviathan (Isa. 27.1, 2.) as Pharaoh King of Egypt is expressly called Tannin, or) a Sea-Dragon, Ezek. 29.3. and Chap. 32.2.
Secondly, Several of the Jewish Writers expound Leviathan, not of any particular species, or sort of fishes; but in general, of all great fishes.
Thirdly, The most general, and hitherto most received opinion, concludes Leviathan to be among all fishes, the Whale in particular.
Fourthly, Beza of the former age, and in this, Bochartus, confidently assert, that Leviathan is the Crocodile. The general reason given for it by them, is, because what is here spoken of Leviathan, is not every way suitable nor agreeable to the Whale; and they who expound Leviathan by the Whale, are as confident that several things here affirmed of Leviathan, are not agreeable to the Crocodile.
What my own apprehensions are in this matter of difference, whether the Whale or the Crocodile be intended by Leviathan, I have already declared, at the fifteenth verse. of the fortieth Chapter, where the Lord begins to present Behemoth, purposing also in the same continued speech to present Leviathan to the consideration of Job, in the liveliest colors, and highest expressions of divine eloquence, for his yet fuller conviction and humiliation. There (I say) the Reader may find my thoughts about this matter; yet in opening the Text, I shall touch at most of those particulars which the learned Bochartus takes notice of, either as more clearly, or as only applicable to the Crocodile; leaving the Reader (as was there said) at his liberty to dete • mine his own thoughts, where he sees most reason and fairest probability. For it must be confessed, that there are no small difficulties in making out the common and hitherto most received opinion, that Leviathan is the Whale, as will appear in our passage through this Chapter; and therefore I dare not be very positive, much less tenacious in it. For though it be an unquestionable truth, and to be received, and to be as the matter of an historical faith, because God hath said it, that there is a living creature in the compass of nature, exactly answering every particular in the following description of the Leviathan, yet it is questionable what that creature is; and to say, the Crocodile is meant by Leviathan, or the Whale is meant by Leviathan, is only matter of opinion, and the judgment of man.
Vers. 1. Canst thou draw out Leviathan?
Our Translators say in the Margin, a Whale, or a Whirle-pool. The Septuagint render, Canst thou draw out the Dragon? As if by way of eminence, Leviathan were the chiefest and greatest among all that are or may be called Dragons. And say some, the word Leviathan is the same with Thannin, which in the Hebrew signifies a Dragon. Insomuch that these two words, Thannin and Laviathan, are taken in Scripture promiscuously ( Psal. 74.13, 14.) Thou breakest the heads (Thanninim) of the Dragons in the waters (we put Whales in the Margin, Arias renders the Text so) then followeth in the next verse, Thou breakest the heads of Leviathan in pieces, &c. meaning in both verses Pharaoh and his Captains, who pursued Israel, not only to, but into the Red-sea, and were drowned. Thus also these two words are used ( Isa. 27.1.) where, Leviathan, the piercing (or crossing the sea like a bar) Serpent, even Leviathan the crooked Serpent, whom the Lord will punish with his sore, and great, and long sword, as 'tis said in the former part of the verse, is the same with the dragon that is in the sea, whom he will slay, as 'tis said in the latter part of the verse. Some of the Jewish Writers distinguish these two only in growth or greatness, defining Leviathan to be a great Thannin or Dragon. But as the word Thannin doth so signify a Dragon, that yet it is often applied to signify Whales and Sea-beasts, because they in some sort resemble the form and flectuation of Dragons; thus 'tis said ( Gen. 1.21.) that on the fifth day God created great (Thanninim) Whales. Now (I say) as in Scripture the word Thannin is rendered Whale, so Whales and such like great fishes are in Scripture expressed by the word Leviathan. And in one place (possibly in more) nothing else can be understood by the word Leviathan, but the Whale or fishes of the Cetacean or Whale kind. The Psalmist being wrapped into an admiration of the works of God, or rather of God in his works, speaks thus ( Psal. 104.24, 25, 26.) O Lord, how manifold are thy works! in wisdom hast thou made them them all: The earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts: There go the ships, there is that Leviathan, whom thou hast made to play therein. Now though it be granted, that in some places of Scripture, o • her animals, and for instance, the Crocodile of Nile, may be understood by Leviathan, yet in this place of the Psalm the Crocodile cannot be understood: For the Leviathan there spoken of, abides in the great and wide sea, where the ships generally go. Now though Nile may be called a Sea, as Lakes and great Rivers sometimes are in Scripture, yet it cannot be called the great and wide sea; 'tis at most but a small and a narrow sea, and therefore we find the river of Egypt, that is, Nile and the great sea, distinctly and distinguishingly mentioned ( Josh. 15.47.) So then it appears that the Whale is somewhere meant by Leviathan. And forasmuch as there is an Emphasis put upon the Leviathan spoken of in the Psalm, he being there called That Leviathan; as if it had been said, though there are other Leviathans, such as are Dragons, Crocodiles, in other great waters, yet the chief and great Leviathan of all, is an inhabitant of the great and wide sea: Now seeing the Leviathan, described in Job, hath such characters given of him, as plainly show that he is the chief Leviathan, it may, with fair probability, be supposed, that he is the Leviathan spoken of in the Psalm; and if so, then the Leviathan in Job cannot be the Croco • ile, for the Crocodile is not an inhabitant of the great and wide sea. Let that be considered as to the negative: and what the whole Text in Job holds out for the affirmative, I shall leave it to consideration, as I pass through the several parts of i • .
The first thing considerable in Leviathan, is the greatness and vastness of his body, which (as was said) is plainly intended in these words, Canst thou draw out Leviathan with a hook? or his tongue w • th a cord which thou lettest down? As if the Lord had said, Thou canst draw up some great fishes with a hook and line; and if it should be told thee, there is a fish so big that no man with hook and line is able to draw him out of the water, thou wouldst say, that must needs be a huge fish; now such a one at least, is Leviathan. This the Lord would convince Job of, in putting this question, Canst thou draw out Leviathan with a hook? Thou canst not; Leviathan is too heavy for thy draught. The interrogation is a negation; Canst thou? thou canst not draw out Leviathan with all thy strength; if thou hadst the strength often men, thou couldst not draw him out? Little fishes, yea, very great fishes may be drawn out, but Leviathan cannot, he will break all thy tackling.
Further, Canst than draw out Leviathan with a hook and line? No, nor with a cart-rope. As if we should say to a man, canst thou knock down an Ox with a fillip of thy finger? No, nor with the force of thy fist.
And as this question, Canst thou? &c. implies that man cannot, so it seems to intimate, that God can as easily take up this huge Leviathan, as any man can draw up a small, even the smallest fish with hook and line, or play with it in the water. As he that made Behemoth, can make his sword approach unto him ( Chap. 40.19.) so he that made Leviathan, hath a hook to draw him out with. Canst thou draw out Leviathan with an hook?
If the fish bite, the hook takes him by the tongue or jaws. The Hebrew word is, Canst thou take him with a cord which thou drownest? That which is let down deep or far into the water, may be said to be drowned in the water. Unless the line or cord of the angle, sink deep into, or be drowned in the water, the hook is useless; and therefore the Angler hath a lead fastened upon his line to make it sink deep, as well as a cork or quil to keep it from sinking too deep. Canst thou draw out his tongue with a cord, which thou drownest or lettest down?
The mention of the tongue in this latter part of the verse is made use of by some, as an argument to prove that Leviathan cannot be the Crocodile, who, as Naturalists write of him, hath no tongue: his mouth is wide, but tongue-less. To this objection, Beza gives one, and Bochartus adds a second answer. The former saith, it is not strictly affirmed in the Text, that Leviathan hath a tongue; 'tis only denied, that he hath a tongue in which a hook or cord may be fastened. The latter saith, that the Crocodile is not altogether tongue-less, but only (as we speak in another sense) tongue-tied: He hath a tongue, but 'tis an immovable one, cleaving fast to his lower jaw. And this Bochartus confirms by so many unquestionable authorities, as may easily remove this objection from weakening his assertion. Canst thou draw out his tongue with a cord?
Vers. 2. Canst thou put an hook into his nose, or bore his jaw thorough with a thorn?
Some expound this verse only as a further illustration of the former, in reference to the taking of this fish. But, rather, it is an allusion to the custom of fisher-men, who when they have taken fish, put a thorn through their nose, and hang them up to be seen, or for sale. The word translated an hook, signifies properly a pond or standing water (Psal. 114.8.) and then a bull-rush, because bull-rushes grow in standing waters or by pond-banks. We take it metaphoricaly for a hook, because a hook is like a bull-rush with its head hanging down ( Isa. 58.5.) Is this a fast that I have chosen? a day for a man to bow down his head as a bull-rush?
Further, to put a hook into the nose, signifies these two things in Scripture. First, To repress the rage or wrath of man. And Secondly, to divert or turn him aside from his purpose (2 Kings 19.28. Ezek. 19.4.) And so in this place, the significancy of the phrase may be thus conceived, Canst thou, O Job, abate the fury, or stop the course of Leviathan? Canst thou put a hook into his nose?
And so carry him away with thee. Some understand it as an allusion to the ringing of a Bear or Swine. Canst thou over-power him, and boring his nose, put a ring into it, as into the snout of a Swine or Bear, and so lead or carry him whither thou pleasest, as a beast which thou hast tamed and brought to hand?
These two verses have the same tendency, both setting forth the greatness of Leviathan, as to the weight and bulk of his body. Canst thou draw out Leviathan? canst thou put an hook into his nose? &c.
Hence, Note;
There are two things about which the Lord is to be magnified in his creatures.
First, In their qualities. There are some little, very little creatures, in whose qualities the Lord is greatly to be magnified. The Pismire, a poor little thing, little bigger than a pins-head, hath an admirable wit and fore-cast. The Crane, the Turtle, the Swallow, are but small creatures; yet they observe or understand their times, much better than many men, and are not only to be imitated by men in that quality, but to be admired for it.
Secondly, Other creatures are to be admired for their quantity or bigness, and of this sort Leviathan is chief. The reports of the Ancients concerning the bigness of Leviathan, are almost beyond belief. One reports their bodies as big as four acres of ground; that they appear like mountains or small islands in the sea; that some being measured, have been found six hundred foot in length, and three hundred and sixty in breadth: And that, least they should come in shallow waters, or be soundred by coming too near any shore, they have always a little fish, called Musculus, for their guide or leader, which is to them instead of eyes. Late Navigators, and they who make it their business to follow the Whale-fishing, have seen Whales of very vast dimensions, and that sometimes they endanger the overthrow of considerable ships; which argues their extraordinary strength and greatness.
Heathens have said, that though it cannot be denied, but there are many wonderful creatures to be seen upon the land, yet the sea is the great storehouse of wonders: And we may give it in these three things.
First, It is wonderful, that in the sea there are such various kinds of fishes. It is not imaginable how many sorts of fish the sea affords. I once heard a very learned Gentleman, and a great Traveler, say, that being abroad upon public service, and entertaining the Ambassador of another State at his table, the feast was wholly of fish, and the fish were only shell-fish variously cookt, every dish having the shells laid about the verg of it, the fish being taken out; yet the Ambassador could not give a name to any one of them, having never seen their like in any part of the world where he had been. Now if a wise knowing man, also great a feast, could not give a name to any one shell-fish before him, what variety of kinds is there in the sea, take all together!
Secondly, 'It is wonderful to consider, the huge multitude which is of every kind of fish in the sea. The kinds are exceeding many, and there are innumerable of every kind.
Thirdly, That is wonderful, which I am now upon, the vastness, the greatness of some kinds. Not only is Leviathan, but several other fishes of the Sea, bigger than any beast upon the land. Let us consider the greatness of the creatures, to lead us into the consideration of the greatness of God. How great, how mighty is that God, who hath made such great, such mighty creatures!
Secondly, From these words, Canst thou draw up Leviathan with a hook?
Note;
A hook and a line may serve the turn, to draw up any small and some great fishes, but they will not serve turn to draw up a Leviathan. There must be a proportion between the instrument and the work, else nothing can be done in a natural way. As we need not call for a beetle to kill a fly; we may do that with a touch of the finger: in which sense David spake (1 Sam. 24.14.) Against whom is the King of Israel come forth? against a dead dog or a flea▪ As if he had said, I wonder thou shouldest raise an army against me, who have so little strength, and intend thee no hurt, had I strength (as I have had opportunity) to do it. Now (I say) as we need not use great means to effect little things, so we must use great means to do great things, and we should use means proportionable for the doing of everything. You cannot batter down a stone wall, or a strong tower with paper-shot, nor with a pot-gun, no, you must plant cannon for that service.
Again, when this Scripture saith, Canst thou draw out Leviathan? The emphasis (as was shown before in opening the words) lieth in the word thou. As if the Lord had said, thou canst not, but I can.
Hence, note;
Leviathan to God is but as any little fish to us, which is taken with a hook and line. To take up Leviathan, to do the greatest thing, is as easy to God, as the least to man. As the power of God supplieth all the weakness of the creature to do anything, so it surpasseth all that strength and greatness of the creature, which may seem to hinder him from doing anything with it or upon it. He (saith the Apostle, Phil. 3.21.) shall change our vile body, that it may be fashioned like unto his glorious body▪ (how shall he do this?) according to the working of his mighty power, whereby he is able to subdue all things to himself. The Lord can, doubtless, subdue Leviathan to himself by the working of that mighty power, which subdueth all things to himself. And it is much more easy for Christ to subdue any Leviathan, than to change our vile body into the likeness of his own glorious body. For, as Jesus Christ was (once) declared to be the Son of God with power, according to the spirit of holiness, by the resurrection (that is, his own resurrection) from the dead; so he will again declare himself to be the Son of God with power, according to the spirit of power, by our resurrection from the dead. He that can draw our dust out of the grave with a word, can soon draw Leviathan out of the deepest gulf in the Sea by his hook and cord.
This may comfort those, and strengthen their faith, who at any time see Leviathans ready to swallow them up, as the Whale did Jonah. As the Lord prepared that great fish to swallow up Jonah (Jonah 1.17.) so he commanded that great fish to deliver him back safe again; or, as that Scripture saith, (Chap. 2.10.) He spake to the fish, and he vomited out Jonah upon the dry land. Both were acts of great power, and teach us, that the Lord hath a sovereign commanding power over all, even the greatest creatures.
The Lord hath a hook for Leviathan. He had hooks for Pharaoh, The great Dragon in the midst of his Rivers (Ezek. 29.3, 4.) And of him the Lord commanded the same Prophet to speak in a like notion ( Ezek. 32.2.) Son of man, take up a lamentation for Pharaoh, and say to him, thou art like a young Lion of the Nations, and thou art as a Whale in the Seas, and thou camest forth with thy Rivers, and troubledst the waters with thy feet, and fouledst their Rivers; therefore I will spread out my net over thee, and they shall bring thee up in my net. I have a net for thee, saith this Chapter; I have hooks for thee, saith that other. The Prophet Isaiah, to engage the Lord to do some great thing for his Church, minded him of what he had formerly and anciently done for Israel (Isa. 51.9.) Awake, awake, put on strength, O arm of the Lord, awake as in the ancient days, as in the generations of old; art thou not it that hath cut Rahab, and wounded the Dragon? This Rahab was Egypt, and the Dragon was Pharaoh, as Interpreters generally agree. The Psalmist reports the dealings of God with Pharaoh and Egypt, in language nearer that of the Text ( Psal. 74.13, 14.) Thou breakest the heads of the Dragons in the waters, thou breakest the heads of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness; that is, the remembrance of that mercy, and of the mighty power of God in destroying Pharaoh and his Egyptian Host, who pursued them after their departure from Egypt, to the red Sea, was to be food for their faith in all the dangers and hardships w ch they were like to meet with in their travels, through the howling wilderness to the Land of promise. Take one Scripture-instance more (2 Kin. 19.28.) Sennacherib was a Leviathan, he came up against Hezekiah to destroy him and his people, which provoked the Lord to speak thus of him, Because thy rage against me is come into my ears, therefore I will put my hook into thy nose, and my bridle in thy lips, and turn thee back by the way thou camest. Thus far of the first thing in the description of Leviathan, his greatness.
The second part of his description, showeth the stoutness and stubbornness of his spirit, he will not comply, he will not yield, he will not any way submit. This is laid down in the 3d, 4th, and 5th verses.
Vers. 3. Will he make many supplications to thee?
The word in the Hebrew, properly signifies deprecation, which is prayer for the turning away of evil; when evil is near, then we deprecate it. Will he do this? not he: He will not petition thee, he scorns to petition thee, or to cry for quarter.
But, it may be said, can fishes pray or make supplications? to do so, is at least the work of rational creatures. I answer, these words are to be understood by that figure Prosopopoeia, frequently used in Scripture, when acts of Reason are attributed to irrational, yea, to senseless and lifeless creatures. The very hills and valleys, the Seas and waters praise God by a figure; and here by a like figure, Leviathan will not make supplications unto man; which shows the stoutness of his spirit. As some prisoners taken in war, scorn to ask their lives; so if Leviathan were taken with a hook, he would make no supplications, nor beg your favor, so stout is he; his heart is too great, his stomach too big for any kind of submission. Will he make many supplications unto thee? no, he will make none at all. This is further expressed in the latter part of the verse.
Mr. Broughton renders, or Will he speak to thee tenderly? Will he flatter or humor thee, that he may get loose or be freed from thee. When the Gibeonites (Josh. 9.9.) were afraid they should be taken and destroyed, they came and begged peace, they spake soft words. There are words of two sorts.
Some are very hard words; and hard words wound like hard blows. And (though no blows are given) The Lord will come to execute judgment upon the ungodly, for all their hard speeches, (Jude, verse. 15.) Many speak words as hard as stones, they throw hard words at the heads and about the ears of others, hard words of threatening, and hard words of reviling; for these the Lord will judge the ungodly, as well as for their ungodly deeds.
Now, as there are hard words, so soft words. What are they? Soft words are words of entreaty, words of meekness, words of love, words of submission; these are soft words. Will Leviathan make supplications? or, Will he speak soft words? Again, soft words are often flattering words, which are therefore compared by the Prophet ( Ezek. 13.18.) To pillows sowed under the arm-holes. Will Leviathan flatter himself into thy favor? will he lie down like a Spaniel, and fawn upon thee? no, he is too high-spirited to bow, too stiff to stoop, he will speak no soft words. A soft answer (saith Solomon, Prov. 15.1.) turneth away strife. 'It is good when a question is put to us, to give a soft answe • : And if when we have hard words spoken to us, we return hard answers, they will quickly stir up strife. Solomon hath a strange expression ( Prov. 15.15.) A soft tongue breaketh the bones. The tongue naturally, is a soft, fleshy, spongy member of the body; yet there is nothing hath more hardness, I may say more bones in it than the tongue; but 'tis the soft tongue which breaketh the bones, not the bones of the body, but of the mind: and the meaning is this, If the spirit of a man be as stiff as the bones of his body against you, yet if you speak soft words, you may break him, and bring him to your desire; whereas, if you be high and stiff, if you give hard for hard, it turns to an exasperation. It were no great loss, if they could speak no more than Leviathan, who like Leviathan, know not how to speak soft words. And usually, they who are freest to speak soft words of flattery, are furthest from speaking soft words of love or charity, of gentleness and true ingenuity. 'It is good, and our wisdom in two cases, to speak soft words in truth, even to those who are none of the best.
First, To avoid hard dealing, from those who have us in their power: and they who are afraid of hard dealing, will sure enough speak soft words; whereas a man that cares not how hardly others deal with him, cares not to speak soft words.
Secondly, 'It is wisdom to speak soft words, when we are in expectation or under hope of receiving benefit or good from any, in the power of whose hand it is to do us good. They have reason to give good words, who would receive any good. Thus some speak soft words to divert evil, others speak soft words that they may obtain good. As for Leviathan, he is here represented in the pride of his heart, as neither fearing any hurt you can do him, nor desiring you should do him any good; and therefore, Will he speak soft words to thee? no, not he.
Hence observe;
They who think they have enough in themselves, will not make supplication to God himself, they will not entreat his favor, nor speak soft words to him. There are many such proud stout-hearted Leviathans in the likeness of men ( Jer. 10.25.) Pour out thy wrath upon the families that call not upon thy name. There are whole families that will not make supplications to God. What are these? a company of Leviathans, that think they have enough of their own, and live in a self-strength, or in a self-sufficiency, as if they were not beholding to God for anything they have, nor desired to have anything of him. The Lord speaks of a generation of men, who shame the counsel of the poor, because the Lord is his refuge (Psal. 14.6.) that is, because they in all their wants, dangers and distresses, had recourse to God by prayer, as their only refuge. Of what spirit those men were, who shamed or were ashamed of this counsel and course of the poor, he tells us at the 4th verse of that Psalm; They eat up my people as they eat bread, and call not upon God. We (thought they) have enough of our own, strength enough of our own, we are Leviathans, we need not be beholding to God. It is an argument of a wicked, stout, high mind, not to make supplications ( Prov. 18.23.) The poor useth entreaties, or, the poor speaketh supplications. They that are poor in outward things, will speak very humbly to those above them; and if we know our own spiritual poverty, that we are weak, empty creatures, even nothing-creatures, if we are poor in spirit, we will be using many entreaties to get in with God, and to move him to have mercy upon us. None but humble ones, and such as see their wants and dangers, that they are hardly bestead in this world, or are convinced that all the good and great things they have, yea, that the greatest things they can have in this world, can stand them in no stead without God, will speak soft words of supplication unto God. Leviathan never thinks himself in danger or in want, and therefore he scorns all the world; and in this he is an emblem of all carnal worldly men. And as Leviathan will make no supplications, nor speak soft words, so
Vers. 4. Will he make a Covenant with thee?
Some who think themselves too high to make supplications to others, may yet possibly make a covenant with them. But, Will Leviathan make a covenant with thee? he will not. The word which we translate a Covenant, signifies two things. First, to choose, because a Covenant is to be made by choice persons, and upon choice terms. Secondly, it signifies to eat, because they were wont to feast when covenants were made. The Hebrew is, Will he strike or cut a covenant with thee. The reason of that, was, because they were wont to divide a beast, and pass between the parts of it at the making of a Covenant ( Jer. 34.18.) They did cut the calf in twain, and passed between the parts thereof. Will Leviathan cut a Covenant with thee? As he will not speak thee fair, nor endeavor to soften thy heart towards him, by speaking soft words to thee, were he in thy power, so he will never enter covenant with thee, to become thy sure friend, much less thy faithful servant; as it followeth in the Text.
Many are Covenant-servants for a time, some forever. These four things follow in order. First, Some for fear make supplications. Secondly, They speak soft words. Thirdly, They makes covenant or promise. Fourthly, They offer their service to those in whose hand they are. But Leviathan will do none of these, from first to last. Wilt thou take him for thy servant forever? If thou wilt, he will not. Suppose thou hadst taken Leviathan with a hook, and hadst him fast in thy power with a cord, will he be thy servant as long as he lives? King Benhadad being taken in war, sent to King Ahab, and submitted to him as a servant, that he might have his life (1 Kings 20.32.) Thy servant Benhadad saith, I pray thee let me live. But this Leviathan is so stout, that he will not ask his life of any man, nor will he serve any for an hour, much less forever.
That is, will he become thy servant by covenant, or thy covenant-servant? Covenants bind servants to duty. There are two things in a servants covenant. First, it obligeth him to work. Secondly, it assureth him of a reward. God's covenant with us assures us of mercy, I will be to you a God, I will pardon your sins, I will do you good; and then it requires duty, You shall be to me a people, you shall walk humbly and uprightly before me, you shall serve me forever. Wilt thou take Leviathan to serve thee
But are any servants, or shall any (except God himself) be served, forever? why then saith the Lord, Wilt thou take him for thy servant forever? Some are taken servants only for a year, some for seven years, others for life. They who are servants for life, are and may be called our servants forever: so that when the Lord saith, Wilt thou take him for thy servant forever? the meaning is, will he be thy servant as long as he liveth? And indeed the life of a beast may well be called his forever; forasmuch as he hath no life after this life, nor being after death. The word rendered forever, comes from a root in the Hebrew, which signifieth to hide, or to be hidden, because Eternity, which is forever in strict sense, is altogether hidden and without end: and if forever be taken only for a long time, indefinitely, that's a hidden thing too; who knows when a long time will end, if no end be assigned to it? The life of man is his forever in this world; for how short soever it is, no man knows the end of it, and so to him it is a hidden thing. In this sense also the life of a beast is a hidden thing as to the natural end of it, and so his forever. Wilt thou take him to be thy servant forever? or, Will he be thy everlasting servant?
Hence note;
And therefore when creatures will not serve us, especially when they rise against us, we should remember, as our fall in Adam, so our own failings in the service of God. The unserviceableness of the creature to us, is a fruit and an effect of our unserviceableness and disobedience to God. That word of God ( Gen. 1.28.) which I may call the charter of man's Lordship over the creature, reached Leviathan himself; And God blessed them, and God said, be fruitful, and multiply and replenish the earth, and subdue it, and have dominion over the fish of the Sea, &c. that includes dominion over the Leviathan. The Apostle James also (Chap. 3.7.) speaks of man's dominion over the fish of the Sea, Every kind of beasts, and of birds, and of serpents, and of things in the Sea, is tamed, and hath been tamed of mankind. Man was originally invested with a power, to tame, not only things on earth, but things in the Sea, even the mighty Leviathan. And when the Lord after the flood restored the world, and renewed man's charter, he put in this among the rest of his grants, the subjection of the fish of the Sea ( Gen. 9.1, 2.) And God blessed Noah and his sons, and said, be fruitful and multiply, and replenish the earth; and the fear of you, and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all that moveth upon the earth, and upon all the fishes of the Sea; into your hand they are delivered: The very fish of the Sea shall fear and reverence you. But as we quite forfeited the privilege of the first charter by the first general fall, so our after personal falls have doubtless much abated the privileges of this renewed charter. When we break commandments, we weaken our interest in, and lose the benefit of promises and privileges. Man by falling from the commands of God, lost his command of the creatures; or, man by sin, lost, First, the command of himself, and then his command over the creatures. Sin hinders our present enjoyments, and will, unless repented of by us, and pardoned by God, cut us off from our future hopes. We should behold and bewail it, as a part of that great curse fallen upon us by the sin of Adam, and our own personal sins, that many creatures refuse to serve us. Will Leviathan (saith God to Job) make a covenant with thee? will he be thy servant forever? That's the fourth particular mentioned in the third and fourth verses, wherein the unsubmissiveness and stiffness of this Leviathan is set forth; he will not make supplications, he will not speak soft words, neither will he be thy covenant-servant forever. And as he is not for man's work, so not for his sport.
Vers. 5. Wilt thou play with him as with a bird? wilt thou bind him for thy maidens?
Or, as Mr. Broughton renders this latter clause, Wilt thou tie him for thy young girls? This verse holds out a further evidence of the stoutness of Leviathan. Some creatures, though they will not work, yet they will play and make you sport; but Leviathan is so stout, that he will neither do you any work, nor make you any sport.
The word signifies any small bird, especially a Sparrow, with which children use to play. Leviathan will not play with man; nor is he to be made a play, or to be sported with. When the Philistines had put out Samson's eyes (who was once as terrible to them as a Leviathan) they called for him to make them sport; and the Text saith ( Judge. 16.25.) He made them sport, though they quickly found he was not a man to be sported with. We say proverbially, 'It is ill jesting with edge-tools; I may say, 'It is ill sporting with Leviathan. The vulgar Latin translation saith, Wilt thou cozen or ensnare him as a bird? Canst thou entangle him as a little bird with lime-twigs? or entice him into thy net, and then make sport with him? Leviathan is a great player, and very game-some; but he will not play at any game with us, nor can we play at any game with him, but Hazzard. That he is very gamesom when and where he pleaseth, the Psalmist tells us, speaking of the great and wide Sea ( Psal. 104.26.) There go the Ships, there is that Leviathan, whom thou hast made to play therein. He is made for play, not for work; but where doth he play? Leviathan will play in the Sea, but he will not play at Land. Wilt thou play with him as with a bird?
Or for thy maid-servants? or for thy little maiden daughters? Young maidens or girls delight in birds, and if they get one tied by a string, they play with it. Thus we see Leviathan will have no dealing with us, neither in earnest nor in jest, neither at work nor play, he will neither serve us, nor sport with us. Wilt thou play with him? &c. Some creatures are made for play, for sport, others for work and service; yet here is one (and there are more of that temper) so fierce, so stout, that he will be brought to neither; he will not serve you, as 'tis said in the former verse; he will not play with you, nor dare you play with him. In this latter verse, Leviathan is somewhat like that untoward and froward generation, of whom Christ spake ( Mat. 11.16.) To whom shall I liken this generation? they are like to children fitting in the market-place, and calling unto their fellows, & saying, we have piped unto you, & ye have not danced; we have mourned unto you, and ye have not lamented. So we may say of this Leviathan, if you mourn to him, he will not lament; if you pipe to him, he will not dance. A proud intractable spirit will not comply nor bow either way; he will neither weep nor rejoice with you, fast nor feast with you, work nor play with you.
Thus we have had the description of Leviathan; First, by the greatness of his body ( verse. 1, 2.) Secondly, by the stoutness of his spirit ( verse. 3, 4, 5.) The five verses following, show the great difficulty or extreme danger of taking, or of catching him, which is the third part of his description.
Vers. 6. Shall the companions make a banquet of him? shall they part him among the merchants? &c.
Fishermen use to go out in companies; and having sped well in fishing, they first eat part themselves, and make merry as at a banquet; the remainder they send to market, or sell to Merchants for profit: They shall do neither with Leviathan, for they cannot take him. 'It is a vain thing to talk of dividing the Bears skin, before we have taken the Bear.
That is, either, First, Shall they eat him, shall he be the matter of the banquet, the chief dish at the feast? Or, Secondly, Shall they rejoice and make merry, because they have catched Leviathan, and gotten such a prize. Understanding the words in this latter sense, Leviathan being caught, is the occasion, not the matter of the banquet. As if it had been said, Fisher-men, or their societies, shall never have cause to rejoice and triumph at the captivity of Leviathan, nor say they, have gotten him into their hands or custody, to lade their vessels, and fill their ware-houses, to vend him out again, and fill their purses, as it followeth in this verse.
The word rendered Merchants, is according to the Hebrew Canaanites. Merchants were so called, because there was much Merchandise used by and among the Canaanites, their country lying near the Sea. Shall thy companions make a banquet of him? &c.
Hence note, First;
The Text seems to say; If they could but get Leviathan into their hands, what feasting would there be, or there would be great feasting! He that by diligent search finds that blessed treasure in the field, of which Christ spake in the Parable ( Mat. 13.44.) he (I say) for joy of it, sells all that he hath and buyeth that field. And as they, who have found Christ, that treasure, have cause to rejoice with great joy: So when any good is found, or gained by hard labor, 'tis matter of joy.
But is banqueting and feasting all that Fisher-men aim at, when they labor and venture so hard to catch Leviathan? surely no, they aim at profit more than at pleasure, it is to sell off what they get to the Merchants.
Hence note;
What almost will not men do? whither will they not venture for profit? gain sweetens labor; and the hope of a market the hardness of the undertaking.
Hence we may note;
Merchants have been of old buying and selling, conveying by Land, transporting by sea, the commodities of one country to another; as it turns to the riches, so to the honor, and manifold advantages of mankind. Only let Merchants be wise to trade heavenward, as well as earth-ward; and be careful they make not shipwreck of a good conscience, while their ships and goods escape it. Let them often remember the Apostles admonition (1 Cor. 7.29, 30.) The time is short; let them that buy, be as if they possessed not; and they that use this world, as not abusing it; for the fashion of this world passeth away. Be not unwise Merchants, such as mind not the true treasure, the right pearl of price.
The Lord having in this sixth verse intimated, how hard a task, and how hazardous it is to take Leviathan, speaks it expressly in the next.
Vers. 7. Canst thou fill his skin with barbed Irons, or his head with fish-spears?
Barbed irons and fish-spears are instruments in use at this day for the taking of Whales, and such like Sea-monsters. Now, saith the Lord, though thou canst not draw up Leviathan with hook and line, yet possibly thou thinkest, he may be conquered with barbed Irons and spears. The word here rendered barbed Irons signifies thorns, because such irons are sharp like thorns. The skin of a well-grown Whale is extreme tough, and not easily penetrated; so that the Lord might well say, Canst thou fill his skin with barbed Irons? or his head with fish-spears? Yet, I conceive, these questions do not import an utter impossibility, but the extreme difficulty of taking the Leviathan, what animal soever it is. The learned Bochartus takes these words, as much favoring his opinion for the Crocodile; For (saith he) they who write about the manner of catching the Whale, testify that he is overcome with showers of barbed Irons, cast or poured upon him by the Sea-men that compass him about; but as for the Crocodile, his skin is altogether impenitrable. But I shall defer any further discourse about this point, which is the chief proof against the Whale, till I come to the 15th verse, and those which follow, in a description of the scales of Leviathan. And from the present words, Canst thou fill his skin with barbed Irons? &c. I shall only
Note;
As because it is a hard thing for a rich man to enter into the kingdom of heaven, Christ saith, 'tis easier for a Camel to pass through a needles eye: At which word, his Disciples being amazed, cried out, Who then can be saved? Thus the Prophet spake, to show the extreme difficulty of reclaiming an accustomed sinner ( Jer. 13.23.) Can the Ethiopian change his skin? then may he that is accustomed to do evil, learn to do good. It is not altogether impossible for one that is accustomed to do evil to learn to do good (through the grace of God he may repent) but, because it is a very difficult thing, therefore the Scripture speaks of it as if it were an impossible thing, even as impossible as for an Ethiopian to change his hue, or the blackness of his skin, which no labor, nothing but a miracle can do.
The difficulty of dealing with this Leviathan, is yet more plainly expressed in the next words.
Vers. 8. Lay thine hand upon him, remember the battle: do no more.
Those words, lay thy hand upon him, may be taken three ways.
First, Lay thy hand upon him gently, or to stroke him. As if it had been said said. When thou canst not take him by force with barbed Irons and fish-spears, then lay thy hand upon him tenderly and friendly, try thy utmost skill (as before thy utmost strength) whether thou canst take him by fair means, by soothing or tickling him (as some fishes are taken) about the gills.
Secondly, (To which interpretation I rather adhere, than to the former. (This concession, lay thine hand on him, carrieth a sense of hostility; as if it had been said, as we often say in such cases, Touch him if thou darest; thou hadst as good have let him alone, thou hadst as good eat thy nails as meddle with him; use the least violence to him at thy peril be it, he will quickly make thee repent thy rashness, and thou wilt have little mind to fight it out with him.
Thirdly, Lay thine hand upon him, may be taken in this general sense; improve the utmost of thy skill and strength, of thy force and fraud, do thy best every way, yet thou shalt not be able to take him.
Consider what will come of it, if thou layest thy hand upon hm; for doubtless, he will be upon thy back presently. Therefore,
Some render it as a threat, If thou shalt do more, he will quickly dispatch thee, or thou wilt have little mind to meddle anymore with him. We read it, as an admonition, do no more; that is, forbear. Some put both these latter branches of the verse together, thus, Thou shalt no more remember the battle; that is, there will be an end of thee, thou wilt have done fighting with him or any other, if thou beginnest to fight with Leviathan. The clear sense of the whole, to me, is this: If thou put thine hand upon him, if thou meddlest to take him either by force or craft, if thou dost engage any way with him, thou wilt be forced to remember the battle, thou wilt find thou hast cause to remember it as long as thou livest; if thou layest, or shalt lay thy hand upon him, thou wilt think of the battle, that thou hast made a rash adventure, nor wilt thou venture so again, thy own harms will make thee wiser, and thy sad experience (the Mistress of fools) will teach thee to take heed. Now according to this reading, and the sense given of it, the Imperative is put for the Future, which (as the Learned tell us) is usual in Scripture, and the conditional term If is understood and placed at the beginning of the sentence, which is familiar in the Hebrew tongue: And so instead of, lay thy hand on him, &c. (as we render) the words run thus, If thou shalt lay thy hand on him, thou wilt remember the battle, and do no more. This is a clear sense, and so likewise is that other, which bids him do it at his peril; lay thine hand upon him if thou wilt, adventure to take him if thou darest; but remember the battle, consider what will come of it, and do no more I advise thee. Thus it seems to be such a concession as Solomon gives the young man ( Eccles. 11.9.) Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy own heart, and in the sight of thine eyes; but (what follows?) know, for all these things God will bring thee to judgment. So here the Lord seems to say, Go, lay thy hand on him, go, take Leviathan if thou canst; but remember the battle, remember Leviathan is a terrible creature, and therefore I advise thee to do no more, or to have no more to do with him, venture no further, he is a perilous beast.
Thus the Lord might say to Job; Thou hast been very busy to call for an account from me, and to be dealing with me; but art thou able to deal with Leviathan? consider then how thou canst deal with me; therefore sit down quietly, take heed of the least thought that my ways towards thee want the least grain of justice, or that they are wanting of mercy and loving kindness; contend no longer, strive no more with me, who have more strength than ten thousand Leviathans; and with whom to contend, 'tis ten thousand times more dangerous, than with Leviathan. Remember the battle, do no more.
Hence note;
First, It is good to remember the issues of actions before we act.
Lay thy hand upon him; but consider what will come of it, what it may cost thee: As in that great business of our receiving Christ in the Gospel, put your hand to the plow, put your hand to the profession of the Gospel; but pray remember the battle: you may come to a great battle, you may have to deal with proud Leviathans, before you have made good your good profession. This was Christ's council ( Luk. 14.28, 33.) to all his Disciples, Which of you intending to build a Tower, sitteth not down first, and counteth the cost? &c. Or what King going to make war with another King, sitteth not down first, and consulteth? &c. whether he can maintain the war, he remembers the battle; so, &c. The believing Jews ( Heb. 10.34.) endured a groat fight of affliction after they were illuminated, and had received the Lord Jesus Christ. There are two things which we should be very much in remembering. First, Our duty ( Eccles. 12.1.) Remember now thy Creator in the days of thy youth. Secondly, Our danger; or, take both together, what danger duty may engage us in; else when danger comes we shall soon forsake our duty. Many take up a profession of Christ, who never thought of the danger, of the trials, afflictions and temptations, which might befall them for his sake; they remembered not the battle, and so have either presently been overcome and fallen in it, or have unworthily forsaken their colors, and run from it.
Secondly, Note;
We are not always to forbear the doing of those things that will be dangerous to our outward man (for so the best things may be) but those things that will be dangerous to our bodies and souls too, we must always for bear to do; in all such cases it is our duty to remember the battle, and do no more. Will any wise man engage in danger which can produce no profit? There are some things which we are to do, and do again, though our danger be never so great, yea, though we lose our lives in doing them: But there are many things we may not do if we fore-see danger. The Apostle Paul (Acts 27.9, 10.) being at sea, said I perceive that this voyage will be with hurt and much damage, not only to the lading of the ship, but to our lives also; therefore he tells them ( ver. 21.) Sirs, ye should have harkened to me, and not have loosed from Crete, and to have gained this harm and loss; that had been their wisdom, when they were warned of the danger, not to have gone on. When there is danger to our bodies only, and we see no benefit that may countervail the danger, 'tis folly to proceed. I may urge this point specially in case of sin: Take heed of doing anything that is evil; remember the battle that sin will bring you to. Sin will bring you to a terrible battle, to such a battle as no man can stand in or escape. Sin brings to a battle infinitely more dangerous than that with Leviathan. Sin provokes God to battle; and when God is angry, we may more safely contend with ten thousand Leviathans, than with him. When you are tempted to put your hand to sin, O remember the battle, remember the battle. Thou (possibly) wilt have a sore battle in thy own conscience, and that's a dreadful Leviathan; but that's not all, remember the battle with God, who is greater than conscience; you must come to judgment, remember the battle of that day, or that day of Battle, with impenitent and hardened sinners, and sin no more; give it over, as you love your lives, as you love your precious souls, and the everlasting peace or welfare of them. You cannot sin without a great deal of danger, even the danger of eternal wrath and death.
Thus I have touched at some things from this third part of the description of Leviathan. He hath hitherto been set before us: First, In the huge bulk and bigness of his body. Secondly, In the stoutness of his spirit; he will neither make supplications, nor enter covenant; he will neither serve you, nor sport with you; both which, Behemoth, the Elephant, will do. Thirdly, In the difficulty and danger of taking him; So much danger is in it, that if you lay your hand on him, it were best to remember the battle, and do no more. Yet the Lord speaks more concerning the danger of meddling with Leviathan, in the ninth verse throughout, and in the former part of the tenth.
Vers. 9. Behold, the hope of him is in vain.
As if the Lord had said, if none of these means can take Leviathan, then the hope of him that goes about to take him is lost and frustrate; if by these means he cannot be taken, then there is no means to take him, for he cannot be taken by any means. The hope
That is, of him that goes about to catch Leviathan. In order of speech it should have been said, thy hope will b • in vain, for God was speaking before to Job; yet he doth not say thy hope, but the hope of him, that is, the hope of any man will be in vain: as if he had said, not only shalt thou labor in vain, to graple with this sea-monster Leviathan, but all men else, whosoever they are, that attempt or go about to take him. The hope of him is
The Hebrew is, the hope of him lieth. It is usual both in the Hebrew and Latin tongue, when our hopes and endeavors fail, or are frustrate, to say, they lie, or deceive us; and the reason is, because such a man promised himself great things, and had confident expectations, without success. Thus 'tis said. ( Hab. 3.17.) Although the labor of the Olive shall fail, we put in the Margin, lie. The Husbandman having bestowed much labor upon the Olive, and looking for much fruit, may be deceived, and so all that labor bestowed in dressing and looking to the Olive-tree failing and being lost, the labor of the Olive (or the pains taken about the Olive-tree) is said to lie. The hope of him shall be in vain, or lie.
Our hope is said to be in vain three ways.
First, When we hope for much, and get but little, according • o that of the Prophet, convincing the Jews of their neglect in building the Temple ( Hag. 1.9.) Ye looked for much, and behold it came to little; ye hoped for a plentiful harvest, ye thought to have had a great crop, but it went very close together; ye looked for cart-loads, but had scarcely handfuls: So some expound, or give the meaning of that Prophesy ( Isa. 49. 4th and 6th compared) It is a Prophesy of Christ; at the 4th verse Christ saith, I have labored in vain, I have spent my strength for naught, and in vain. Why did Christ say he had labored in vain? He tells us the reason at the 6th verse; And he said, that is, the Lord said to him, It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayst be my salvation unto the end of the earth. Christ looked upon his labor as labor in vain, if he had died to redeem the Jews only, and therefore, saith God, I will give thee for a light to the Gentiles, that thou mayst be my salvation to the end of the earth; and then, I hope, thou wilt not think thy labor in vain. Now when the Lord had granted Jesus Christ, that he should not only be salvation to the Jews, but also to the ends of the earth, or to the Gentiles; he no longer said, I have labored in vain, but thought himself well rewarded for all his cost and pains, for all that he did or suffered, to bring about and effect the salvation of man. Hope is in vain when we have, and get but little, expecting much.
Secondly, Hope it much more in vain, when we hope for much, and get nothing at all. As Peter said to Christ ( Luke 5.5.) We have toiled all night, and have taken nothing. That's like fishing for Leviathan; such hope is utterly in vain. Such a vain hope the Church spake of ( Jerem. 8.15.) We looked for peace (looking is an act of hope) and no good came, no good at all; that hope is vain, when we look for peace, and no good, no benefit comes. And thus the Lord spake of his smiting in vain, ( Jerem. 2.30.) In vain have I smitten your Children. Why in vain? they have received no correction, that is, they were never a whit the better for it, they were not amended by it. When God spends his rods upon us, and we neither cease to do evil, nor learn to do good, then he correcteth us in vain. And when he sends his word, and we receive no good by it, no instruction by it, then his word is in vain. To wash an Ethiopian, is the embleam of labor in vain, because, how much soever you wash him, he is not at all the whiter, nor is any change wrought in his complexion.
Thirdly, Hope is yet more in vain, when we look for good, and get hurt instead of good. The Prophet complained ( Jerem. 8.15.) not only thus, We look for peace, and no good came; but (as it follows) for a time of health, and behold, trouble. But what was the time of health which they looked for, or what was the health which they looked for at that time? There is a twofold health, a health of the body natural, and a health of the body politick, which consists in prosperity and peace; for this health they looked, but behold trouble. So ( Jer. 14.19.) We looked for peace; and there was no good; and for a time of healing, and behold trouble. Thus the Lord's Vineyard, that is, the Church of the Jews disappointed the Lord's expectation ( Isa. 5.5.) when, while he looked for grapes, it brought forth wild grapes, that is, as 'tis explained ( ver. 7.) Oppression instead of judgment, and instead of righteousness a cry. This was the quite contrary; and this is the worst way of having our hope in vain. It is said ( Job 27.8.) What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Suppose a hypocrite hath gained much in this world, yea, suppose he hath got or gained all the world, yet what is his hope when God taketh away his soul? then he will not only find no God, but much trouble, pain, and anguish, and wrath, and hell for evermore upon him. When Christ saith ( Mat. 16.26.) What is a man profited, if he shall gain the whole world, and lose his own soul? His meaning is not only this, that he shall have no profit at all, but he shall be utterly undone and broke forever. How vain then is the hope of that man, yea, how vain a man is that, who hopes for profit or gain, in doing that which endangers the loss of his soul, much more that by which his soul is absolutely and forever lost.
Thus hope is in vain; First, when we hope for much, and get little; Secondly, when we hope for much, and get nothing; Thirdly, when we hope for good, and get hurt. Now, in these two latter senses we are to take the meaning of God here. A man may hope by use of means to catch Leviathan, yet he gets nothing, yea, probably loseth much, or gets much hurt. Behold, the h • pe of him is in vain.
Hence note, First;
The Lord supposeth that they who undertake the taking of Leviathan, hope to gain much by taking him. 'It is hope of attaining, that encourageth to doing. No man would be stirring, much less bestir himself about any business, were it not for hope of getting. And as it is hope of attaining that puts upon doing, so it is hope of attaining that puts us upon suffering. Who would suffer for Jesus Christ, if he had not a hope of attaining somewhat better than he can lose by his sufferings? therefore Jesus Christ hath set that hope before us. To suffer rightly for Jesus Christ, is so honorable, that we should suffer willingly, though we get nothing by it: yet he hath set a reward before us, a crown, by his Cross; he hath assured us all our losses, even our loss of life for his sake, shall turn to our gain and profit. Hope of attaining is the motive to every undertaking. No wise man will meddle with doing that, which is either impossible to be done, or altogether unprofitable when it is done. Were it not for hope, the heart would faint. First, in laboring. Secondly, in suffering. Thirdly, in waiting. Hope is like a Helmet upon the head, when we are in danger of blows (2 Thes. 5.8.) and like an Anchor, both sure and steadfast, when we are in storms ( Heb. 6.19.)
Secondly, The Lord having said before, Remember the battle, and do no more, adds, The hope of him is in vain.
Hence note;
As the Apostle exhorts us, To be steadfast and immovable, always abounding in the work of the Lord, forasmuch as we know (true believers do know, and all men should know) that our labor is not in vain in the Lord; so we have ground enough to dehort all men from those works, which we know, or may know, will be in vain. And if so,
Then, First, How vain a thing is it for any man to sin? Is there anything to be gotten by sin? I may well say to sinners, as the Lord saith to Job, in the latter end of the 8th verse, Do no more, sin no more; your hope is in vain that think to gain by sin, that hope to make yourselves rich, great or happy, by sin; Do no more, your hope is in vain. The Apostle puts the question ( Rom. 6.21.) What fruit had you then in those things, whereof ye are now ashamed? Have you got any benefit by them? have you got anything worth the getting? All that is gained by sin, will turn to loss at last. Samuel charged the Israelites upon this account (1 Sam. 12.21.) Turn ye not aside (that is, do not sin, do not turn from the Law of the Lord, do not depart from God, why?) for then should you go after vain things, which cannot profit nor deliver, for they are vain. If you turn aside from the ways of God, to by-ways; from the truths of God, to error; from the true worship of God, to idolatry; and from communion with God, to creature-comforts and contentments; you go after vain things which cannot profit. To be vain, and to be unprofitable, are the same thing. Take heed of sin, for you cannot make any profit of it, you cannot raise any true revenue out of it, you will one time or other be ashamed (as the Prophet speaks) of all those revenues; your hope that way is vain.
Secondly, Then how vain a thing is it to oppose the Church of God! Why? because there is no ground of hope for success in that attempt. The world hath been upon it all along, but they could never effect nor accomplish what they have imagined; they have done all, but prosper in it; they never had their end, which is the end or total destruction of the Church. Pharaoh would oppose and vex Israel, the Church of God, and keep them low; but he could not attain his end, for the more he oppressed them, the more they multiplied; therefore all such are said to imagine a vain thing ( Psal. 2.1, 2.) Why do the Heathen rage, and the people imagine a vain thing? the Kings of the earth set themselves, and the Rulers take counsel together, against the Lord and against his anointed, but all in vain. Nothing less came of it, than what they imagined, or their imaginations came to nothing, yea, brought them to nothing. I (saith the Lord, Zach. 12.3.) will make Jerusalem a burdensome stone for all people; all that burden themselves with it, shall be cut in pieces. If any meddle with Jerusalem, they will find they lift at a very heavy stone, and that they meddle not with their match; they shall surely be not only overmatcht, but overthrown at length, who do so. The Church is founded upon a rock, and the gates of hell shall not prevail against it (Mat. 16.18.) that is, neither the counsels nor confederacies, neither the power nor the policy of men or devils, shall be able to prevail against it. The History of the Church, saith of Dioclesian a cruel persecutor, that for very vexation he gave up the Government of the Empire, because he saw he could not suppress Christianity by all his machinations against the Christians. And doubtless they in the Gospel ( John 12.19.) were not a little troub • ed, when they said among themselves, Perceive ye how we prevail nothing? Behold, the world is gone after him.
Thirdly, Note;
When God would show man's worst condition, he saith, His hope is in vain; he doth not say, his labor is in vain, but, his hope is in vain; that pincheth most of all, and that's it which will pinch Hypocrites most at last, who were in hope of enjoying God; but not only their labor, but their hope shall be in vain: when they come big with expectation, and say, Lord, Lord, we have done thus and thus; when, as the foolish Virgins, they shall knock boldly, and cry earnestly, Lord, Lord, open to us, the answer given them will be only this, I know you not; that is, I know you not for mine, as you presumed yourselves to be, even while you walked (not as mine, in wisdom, but) in your own folly. This loss of hope will grieve more than the loss of Heaven. As Christ told the Pharisees, You shall weep, and gnash your teeth, when you see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. You thought that you should be saved above all men; but saith Christ, you shall be thrust out, and lose your hopes. This the Lord speaks, to show the worst of their condition, who attempt to take Leviathan, Their hope shall be in vain.
In the latter part of the verse, the Lord gives us a farther account, why their hope is in vain.
Is there any hope of taking him, at whose very sight a man shall certainly be cast down? There is a twofold casting down.
First, a casting down by outward violence, when a man is thrust down (as we speak) by head and shoulders. Thus David cast down Goliath, by a sling and a stone.
Secondly, There is a casting down by inward trouble; as we usually say, such a man is mightily cast down. Trouble of spirit, heart-vexation, and fear, cast down many before any hand toucheth them. Christ speaking of Capernaum, saith ( Luke 10.15.) And thou Capernaum, which art exalted to heaven, shalt be thrust down to hell. As if he had said, thou hast been high in thy expectations, and highly privileged in thy enjoyments, having had the Gospel preached to thee; but thou shalt not only fall down, but thou shalt be thrust down into hell, with a kind of violence. When the Lord in the Text saith, Shall not one be cast down? we are to understand it of a casting down by the strong impression of astonishment and fear, of dread and trouble, seizing upon the man's spirit who comes near Leviathan, and therefore it followeth, Shall not one be cast down
A man shall no sooner see him, but he shall sink; and if so, then how little hope hath any one to grapple with him, and to take him? There is small hope of overcoming this Leviathan, when a man at his sight, or as far off as he can see him, is so afraid of him as to be cast down with fear. The very sight of a Whale is a terror to Mariners and Sea-men, they are afraid their Ship may be overturned and spoiled by him.
Some read the words thus; Will he be cast down even at the sight of him? and they give this meaning of it. Will the Leviathan be cast down at the sight of a man, when he cometh prepared to take him? Thou thinkest Leviathan a poor spirited fish; or that he will be afraid of thy looks, or to see thee, as other fishes are, who when they see or apprehend a man near, scuttle away, as we say; but thou wilt find Leviathan is a fish that will not be afraid at the sight of thee. This is a good sense, but I conceive that before given more suitable; that the sight of Leviathan, or a Leviathan, as soon as seen, is so terrible, that a man will be stricken with fear as soon as he seeth him, Shall not one be cast down at the sight of him?
Hence note, First;
The Lord saith not, Shall not one be cast down by the force of him, but, at the very sight of him. The eye hath a mighty operation upon the inward man, yea, upon the whole man; the eye hath a mighty force upon the heart as to three things.
First, It hath a mighty force upon the heart as to joy. If we see a person that we have a great deal of love for, how do we rejoice presently at the sight of him! 'It is true also of things. It is said of Jacob (Gen. 45.27.) When he saw the wagons which Joseph had sent to carry him, his spirit revived; it put a new life into him, to see that which gave him much assurance, that he should see a person that was the desire of his eyes, his beloved son Joseph; it revived the old man, and made him even young again. And as a pleasing sight made old Jacob, as it were, begin to live again; so old Simeon rejoiced so much at the sight of Christ, that he had done with living, or had enough of it, and therefore said, Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation; that is, he had seen Christ with the eye of his body, and he had a sight of Christ by the eye of his faith; this sight lifted him above all things seen. A sensitive sight of good, doth very much cheer, refresh, and rejoice the heart, much more an intellectual sight; how much doth the sight of faith refresh the soul, and cause us to rejoice! It is said of believers, They rejoice with joy unspeakable and glorious, at the sight which they have of Christ by faith ( 〈◊〉 . 1.8.) Whom having not seen, ye love; in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable and full of glory. Whom having not seen, that is, with bodily eyes; and, in whom, though you see him not, that is, sensitively, yet believing: What is believing? it is the sight of the soul. Faith gives the soul a view of Christ in all his excellency and glory, in his love and in his loveliness, in his righteousness and holiness: faith gets a view of Christ in all his beauty; and beholding him, we rejoice with joy unspeakable. If the sight of the bodily eye causeth the soul to rejoice, how much more the sight of the eye of faith! the eye of either fixed upon desirable objects, affects the heart with joy.
Secondly, The sight of the eye fixed upon sorrowful objects, affects the heart with sorrow ( Lam. 3.51.) Mine eye affects my heart, said lamenting Jeremiah; that is, seeing the calamities that are upon my people, I cannot but weep and mourn. Christ saith of the yet blinded and hardened Jews, They shall look on me whom they have pierced, and they shall mourn (Zach. 12.10.) They shall shed tears of true repentance, when they shall see him with an eye of sense, joined with an eye of faith, whose blood they shed. Some of them saw him once with an eye of sense, without an eye of faith, and then they shed his blood; but when they shall see him with both, or only with an eye of faith, they shall mourn for shedding it. When good Nehemiah heard in what a ruinous condition the City Jerusalem was, he sat down, and wept, and imourned certain days (Neh. 1.4.) his ear affected his heart, how much more would his eye, had he been a spectator (as afterwards he was) of those ruins!
Thirdly, The sight of the eye affects the heart with fear. There are some sights very dreadful; so saith the Text and Point, Shall not one be cast down at the sight of him? This leads to a second Note, which is this:
Man is a terror to some creatures; yet others are a terror, or very terrible to man. Let us consider, and usefully remember this, for it is a fruit of sin. What is the reason we are cast down at the sight of any creature? we may thank our sins for it; all our troublesome passions came in a • • hat door. Why is man afraid or seized with a kind of horror, at the sight of a Toad or Serpent? of a Bear or Lion loose? How comes it to pass, that man, whom God made Lord over all the creatures, doth fear any, especially so many of them? Is not this a consequent, yea, an effect of sin? When God made the Covenant with Noah (Gen. 9.2.) God blessed him and his sons, and said unto them, be fruitful and multiply, and replenish the earth: and the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the Sea; the fear and dread of you shall be upon them. 'It is of the Lord that any of the creatures are afraid and stand in awe of us; we have deserved, that the very Sheep and Dove should be a terror to us. 'It is of the Lord that the fear and dread of us is upon any creature, and 'tis from our sin that any creature is a fear and dread to us: It is a mercy that so many creatures are afraid of us; that any of the creatures stand in fear of us, is a fruit of the goodness of God; and that we are afraid of any creature, is a fruit of our sin. Let us make a good use of this word, Shall not one be afraid at the sight of him?
And hence we may infer;
All the dread and terribleness that is in a Lion, or Bear, or Dragon, what is it to what is in God? With God is terrible Majesty. The terribleness of the most terrible deadly creature, yea, of death, the King of terrors, is but a scare-crow to the terribleness of God; and it is God who hath planted terror in any creature, in man especially. What is the reason why Kings and inferior Magistrates are so terrible to evil men? is it not because God hath planted such a terribleness in them, or hath clothed them (with his own garment) terrible majesty towards evil doers? ( Rom. 13.3, 4.) Now I say, if some creatures are so terrible, that a man is cast down at the sight of them, then how terrible is God! The Apostle John (Rev. 6.15, 16, 17.) represents a world of wicked ones, or all the wicked of the world, cast down at the sight of Jesus Christ; The Kings of the earth, & the great men, & the rich men, and the chief Captains, and the mighty men, and every bondman, and every free-man, hid themselves in the dens and in the rocks of the mountains, and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand? Some are cast down at the sight of Leviathan, but all the unbelieving world shall be cast down at the sight of Christ; all the unbelieving Kings, Princes, and Potentates of the world shall be cast down before Christ; O how dreadful will he be to them! and therefore (I would conclude with that) let us be cast down at the sight of sin, which hath caused the sight of the creature, and of God also, to be so dreadful to us. God had never been terrible to us, had it not been for sin; nor had the sight of any creature been terrible to us, had we not sinned. When Adam had sinned, then God was terrible to him, then presently he hid himself. O therefore be cast down at the sight of sin, which hath made both God and many creatures a terror, a casting down to us. How terrible this creature Leviathan is to man, appears further, by what the Lord saith next.
Vers. 10. None is so fierce that dare stir him up: who then is able to stand before me?
The former part of this verse, carrieth on the matter of the whole former verse, None is so fierce that dare stir him up; that is, Leviathan is a creature so fierce, so cruel, that none, how fierce soever, dare provoke him, no, nor awaken him. The words may be taken two ways.
First, None dare stir him up when he is asleep.
Secondly, No man dares challenge or provoke him when he is awake. The word rendered fierce, properly signifies cruel, because cruelty makes men fierce, or because fierce men are usually very cruel. None is so fierce as to stir him up.
Hence note, First;
Wise men, though bold, and possibly cruel too, yet when attempts are exceeding dangerous, will not venture. Physicians will not stir some humors in the body, for it would be like stirring of a fierce Lion that is asleep; they dare not provoke them, but do all they can to attemper and allay them; to stir such a humor were to stir Leviathan. He hath more rashness than courage, who meddles with more than his match, or (as some say) conjures up a spirit, that he cannot lay again.
Secondly, Saith the Lord, none is so fierce or cruel that dare stir him up. He means not cruel to Leviathan, but to himself; none is so cruel to himself, as to go about to stir up Leviathan, because there is so much danger in that attempt.
Whence, Observe;
They are their own enemies, and the greatest enemies to themselves. How cruel then are sinners to their own souls, who are so fierce as daily to stir up Leviathan! ( Prov. 6.32.) Whosoever committeth adultery with a woman hath no understanding; he that doth it destroyeth his own soul; surely then he is cruel to his own soul: he seems to be very kind to his harlot, but he is very unkind, yea, cruel to himself ( Pro. 8.36.) He that sinneth against me (saith Wisdom) wrongeth his own soul: all they that hate me, love death. 'It is Christ that speaks thus, he that sinneth against me, wrongeth his own soul, he is cruel to himself. Many, when they sin, do it to please themselves: O what a good turn do they hope to do themselves, when they venture upon unlawful pleasures or profits; But he that doth so, hateth me (saith Christ) and he that hateth me, loves death. How cruel is that man to his own life, that is in love with death; yet so in truth are they who love any sin, by sinning. You may (as was touched before) stir up and awaken a sleeppy conscience, and conscience may be more terrible than Leviathan; yea, by sin, you may awaken and stir up the sleeping vengeance of God, who is more than a thousand Leviathans, and consciences. Once more remember, that possibly, by not stirring up yourselves to take hold of God, you may stir up God to be angry with you, as 'tis said ( Isa. 64.6, 7.) Our iniquities like the wind have taken us away. What follows? And (or for) there is none that calleth upon thy name, that stirreth up himself to take hold of thee. Which words, as I apprehend, may be taken two ways. First, As showing their sluggishness, that though their iniquities, that is, the punishment of their iniquities, carried them away, or they were carried • way as a punishment of their iniquities, yet they did not stir up themselves to call upon the name of God, nor to take hold of him. Secondly, As showing the reason, why their iniquities carried them away, even, because they did not stir up themselves to take hold of God. Their not stirring up themselves to take hold of God, stirred up God against them. If we do not stir up ourselves, especially, when at any time we are compassed about with sins and dangers, or with dangers procured and brought upon us by our sins, as with Leviathans, we may stir up God against us as a Leviathan. And therefore let us take heed, lest we be found fierce and cruel against our own souls, by sinning against God, or by not stirring up ourselves to take hold of God; such neglects are full of provocations.
Hitherto we have had instruction concerning this Leviathan, how great, how stout, how fierce and cruel he is: now the Lord makes application. He hath been di • coursing about a huge tremendous Sea-monster; but what is all this for? Surely, for very great use: And the Lord maketh use of it two ways.
First, In this verse, to show his own irresistibleness. If none can stand before Leviathan, then who can stand before me?
Secondly, In the (11th verse) to show his own independency, that he hath no need of any creature: Who hath prevented me that I should repay him? And all this the Lord makes good by that great assertion, for whatsoever is under the whole heaven is mine; this great Leviathan is mine to do what I will with him. This is the sum of that twofold Application, which the Lord makes from the hitherto description of L • viathan; the first part whereof is expressed in the latter part of the 10th verse.
As is the Lord had said, no man is able to stand before me. If this creature, Leviathan, be so terrible, that no man is able to stand before him? then, who can stand before me? for all the strength and courage that Leviathan hath, I have given him, and 'tis nothing to what I have; 'tis not so much to me as a drop of the bucket, or a dust of the balance, to the whole world. Can none stand before Leviathan? Who then can stand before me?
One Translation saith, Can you resist before my look? As God had said before, one shall be cast down at the sight of him, namely, of Leviathan; so here, Can any man stand before me, or at the sight of me? Is any man able to abide my look, the majesty of my eye? Surely no. The sense is much the same with that of our reading, Who then is able to stand before me?
Hence, Observe;
This is the most proper use that ever was made of a doctrine. The Lord made a promise (and it was a very wonderful promise which the Lord made) to Joshua (Josh. 1.5.) There shall not any man be able to stand before thee all the days of thy life. What a promise was here to a man! Joshua was indeed one of the worthiest warriors that ever was upon the earth, and may well be reckoned, not only one of, but the chief or most worthy, among the nine Worthies of the world, seeing no man could stand before him, nor should, in way of opposition, all the days of his life. Now if the Lord promised such a power unto Joshua, and made it good, that none should be able to stand before him all the days of his life; then who among the children of men shall be able to stand before God? The Prophet Malachi speaking of Christ's coming ( Chap. 3.1.) saith, Behold he shall suddenly come into his Temple, even the Messenger of the Covenant. But what follows? ( ver. 2.) Who may abide the day of his coming? If there was such a terribleness in Christ's coming in the flesh, as to the spiritual power and effects of it, that the Prophet saith, Who may abide the day of his coming? O then, who shall be able to stand before Christ, when he shall come in glory to judge the earth? If they could not abide the day of his coming, when he came with refiners fire, and fullers sope, how will they be able to stand before him, when he cometh with consuming fire! No man can stand before God, in any of these four ways.
First, In his own wisdom, to plead it out with God. If we plead with God, our wisdom will be found foolishness, and we ourselves shall be confounded as fools. The Lord (saith Job, Chap. 12.17.) maketh the Judges fools. Judges are usually full of wisdom, yet God maketh even them fools. God in strict sense maketh none, nor would he have any made Judges, but the wise; yet he himself can make the wisest of them fools. And if so, then there is no standing before God in our own wisdom.
Secondly, There is no standing before God in our own strength or power. Our strength is but weakness, yea, rottenn • ss to his, as the Prophet speaks ( Isa. 5.24.) Their root shall be rottenness, and there blossom shall go up as the dust. Thus it is with all flesh; if they stand in their own strength, their root (which is their strength) shall be as rottenness, and their blossom (which is their beauty) shall go up as the dust.
Thirdly, There is no standing before God in our own righteousness, to be acquitted, accepted, and justified. There are many deficiencies and flaw • in our righteousness, therefore we cannot stand before God in it; there is much unrighteousness in our righteousness, therefore we cannot stand before God in it; and how righteous (if I may so speak) soever our righteousness is, or may be, yet we cannot stand before God in it, because he hath appointed another righteousness, or the righteousness of another, even the righteousness of Jesus Christ, for us, to stand before him in.
So then, if we would stand before God, all these must be laid down; we must lay down our own wisdom, we must become fools, that we may be wise; we must lay down our own strength, we must become weak, that we may be strong; and we must lay down our own righteousness, and look upon ourselves as guilty creatures, as condemned persons, as cast and lost, in ourselves: we must have nothing, but the wisdom, and strength, and righteousness of God to stand before God in, that is, we must stand before God by faith: God is not terrible to such, they may stand before God; the poorest sinner may stand before God in the wisdom, and strength, and righteousness of Jesus Christ. Thus we may answer the question; Who can stand before me? saith God: I can stand before thee, saith a believer; I can stand before thee with boldness, being quit of self-wisdom, strength and righteousness, and looking to Christ Jesus for all.
How sweet, how gracious, and how delightful is the presence of God to an humble believing soul, to a broken-hearted sinner! The Lord saith, I will dwell with such a one; he shall not only come and stand before me, but I will come and sit down with him, I will take up my abode in an humble soul, in an empty soul. Who is able to stand before me? (saith God) None can in their own wisdom, strength or righteousness, but in Christ we may. From hence we may more than conclude,
Fourthly, That there is no standing before God in our sins. God is terrible to sinners, that is, to those who continue in the love and practice of their sins: God is of purer eyes, than to behold and approve evil. David having spoken of those ( Psal. 1.1.) that stand in the way of sinners, saith (at the 5th ver. ) there is a standing for them in the Judgment. They that stand in the way of sinners, cannot stand at the Judgment-seat of God. Job said ( Chap. 13.16.) A hypocrite shall not come before him, that is, he shall not come with acceptance before God. Though hypocrites will thrust themselves into the presence of God, yet they shall not come before him; though now an hypocrite may come before God in any outward performance, yet not with any acceptance: and to be sure he shall not come before God in glory; and if he shall not come before him, how can he stand before him? The Lord will even blow him away. Only they that fall down before God are able to stand before him. We must fall down before God, in a sense of our own vileness and wretchedness, and then we shall be able to stand before him, and to behold his pleased face by an eye of faith: A stout sinner shall never stand before him. It is said ( Zech. 3.1.) Joshua stood before the Angel of the Lord. He had much ado to keep his standing; why? because the Devil stood there to resist him, and pointed to his filthy garments: but the Angel pleaded with the Lord, to take away his filthy garments; and when they were taken away, then he was able to stand before God. It is said ( Zech. 4.14.) which is conceived to be meant of Joshua and Zerubbabel) These are the two anointed ones, which stand before the Lord of the whole earth.