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Psalm 89 is in essence another community lament. It begins with a portrayal of God, 'feared inthe council of the holy ones, great and awesome above all that are around him' (v. 7). So it hymnsGod's power in creation:Decisions about literalmeaning can bedifficult, but when thebiblical text gives usmultiple and clearlyconflicting imagesabout a topic such ascreation, we know forcertain that we are notbeing told whathappened. That willsurpnse no oneseriously familiar withbiblical texts.SYou rule the raging of the sea;when its waves rise, you still them.You crushed Rahab like a carcass;you scattered your enemies with your mighty arm.The heavens are yours, the earth also is yours;the world and all that is in it- you have founded them.The north and the south- you created them;Tabor and Hermon joyously praise your name. (vv. 9-12)Here we meet the sea again and the new figure of Rahab, along with theenemies of God. At this point, the evocation of divine power does not emergeout of the powerlessness of Israel; that finds expression toward the end of thepsalm. It emerges out of the psalmist's desire to find words and images to expressthe unique supremacy of Israel's God. Yet it is not divorced from Israel's need ofGod's supremacy and power.Creation in fob 7, 9, and 26EVERAL TIMES IN THE BOOK, JoB APPEALS to the image of the creator God. The image is that of theraw irresistible power of the mighty fighter.Am I the Sea, or the Dragonthat you set a guard over me? ( 7: 12)God will not turn back his anger;the helpers of Rahab bowed beneath him.How then can I answer him,choosing my words with him? (9: 13-14)By his power he stilled the Sea;by his understanding he struck down Rahab.By his wind the heavens were made fair;his hand pierced the fleeing serpent.These are indeed by the outskirts of his ways;and how small a whisper do we hear of him!But the thunder of his power who can understand? (26 :1 2-14)In these passages, we meet Sea, the dragon (in Hebrew, Tannin), Rahab, and 'the fleeingserpent'-all figures in the combat myths of creation.Job is no stranger to the most sublime literary language of creation. See, for example, eith erthe immediately preceding verses here (26:6-11) or the magnificent imagery of Job 38-41, in God'sdiscourse from the whirlwind.Why then does Job use this combat-creation language and imageryz Because, in his conflictwith his friends, Job paints an image of a God of irresistible and aggressive power. Job is livid withanger against this God:What are human beings, that you make so much of them,that you set your mind on them,visit them every morning,test them every moment?Will you not look away from me for a while,let me alone until I swallow my spittle?If I sin, what do I do to you, you watcher of humanity?Why have you made me your target?Why have I become a burden to you?Why do you not pardon my transgressionand take away my iniquity? (7: 17-2 1)At this point in his journey, Job feels attacked by God; and he resents it. The helpless state ofthe creature confronting the creator God is what Job feels and what Job would like to be freed from:'How then can I answer him, choosing my words with him?' (9:14) . Job's plea to God: 'Withdraw32 EUREKA STREET • M AY 1997