Leviathan: Conclusion Summary & Analysis

Sound reasoning is necessary in all discourse and discussion. Without reason, one’s conclusions are hasty and unfair. “Powerful Eloquence” is also necessary, without which reason has very little effect. According to Hobbes, “Reason, and Eloquence” can stand together, which is what he hopes he has done in writing this book. Regarding the Laws of Nature that Hobbes explains early in the book, he would like to also add that everyone is obligated by Nature to protect during war the same sovereign power they are protected by in peacetime.   

And, due to some recently printed books about the English Civil War, Hobbes wants to remind everyone that a subject is obliged to a conqueror when—and only when—that subject freely submits to that conqueror and agrees to be their subject. A conquest is not victory in war; a conquest is winning power over the subjects of another sovereign power. Thus, if one is killed, they are not conquered, nor are they conquered if they are held prisoner in chains. 

In Chapter 29, Hobbes discusses the causes of the dissolution of a common-wealth, to which he would like add that people will always justify the war that brings their power. A tyrant is nothing more than a name for a sovereign power, whether that power is one person or many people. Hobbes believes that to tolerate a hatred of tyranny is simply to tolerate a hatred of common-wealths, and he argues it is another “evill seed” on the maintenance of civil society.

Hobbes has demonstrated that the Jews and God entered into a covenant in which God was made their sovereign power by contract. The Jews were God’s “Peculiar People” and differed from others on Earth because God ruled them by consent, not by his natural power. In God’s Kingdome, Moses was Lieutenant on Earth and was appointed by God to punish those who broke the rules. 

In a common-wealth, the punishment of those who break the law is usually executed by someone appointed by the sovereign power, like a guard or soldier; however, in Israel, the people executed the punishment, usually by stoning, and it was always the witnesses that threw the first stone. This practice ensured that all witnesses were heard before an accused criminal was punished. 

In Chapter 36, Hobbes says it is not known in what manner God spoke to Moses. However, Hobbes does not mean to say that God did not speak to Moses through visions or dreams. What Hobbes means is that God could not have spoken to Moses in a “Face to Face” or “Mouth to Mouth” way, as one cannot possibly understand the infinite and raw power that is “Divine Nature.” 

As for Hobbes’s use of Holy Scripture and doctrine, he believes his principles are sound and his rationale is solid, as he has grounded sovereigns’ rights and subjects’ obligation and freedom according to the Law of Nature, which no one should be ignorant of. There is nothing in Hobbes’s entire book that he considers to be contrary to God’s Word, proper manners, or the public good. Thus, he believes his philosophy should be taught in all universities to counter the civil and moral doctrine of the Gentiles.