4. Job (26:1-27:23)

Following a sarcastic response directed to Bildad (26:2-4), Job also magnifies the power of God. The nether-world (vv.5-6), the heavens (v.7), and the earth (v.10) are all under the scrutiny and jurisdiction of God. If anything, Job’s assessment of God’s power exceeds that of Bildad. There is no threat to God’s dominion. He destroys Rahab and Leviathan, mythological sea monsters used as symbols of chaos, not only by his power, but also by his wisdom (vv.12-13). While chaos was a serious threat to the pagan gods, it was no problem to the Lord. This chapter, which is a preparation for the speeches of the Lord that will also focus on creation (chs. 38-41) concludes that humans are able to comprehend only a small part of God’s creative greatness (v.14).

While some scholars assign these comments on God’s greatness to Bildad, it is not really necessary to do so. There is no disagreement between Job and his protagonists relative to God’s greatness. At issue is God’s justice and his involvement in human affairs. The comforters have a programmed and predictable God, one whose actions can be anticipated, while Job’s God is free, not subject to any restraints. In a sense, the comforters have reduced God to a reasonable and manageable level. This is idolatry. While Job’s concept of God is troubling and less reassuring than that of the comforters, it succeeds in allowing God to be God. He cannot be manipulated or adjusted to suit theological positions.

Ch. 27 has been variously handled. Introduced as it is with a totally new statement—“And Job continued his discourse”—it is seen as the beginning of Job’s conclusions, thus designating ch. 26 as the close of the third cycle. However, grouping ch. 27 with chs. 29-31 is problematic because of the intervention of ch. 28, which is probably not to be seen as words of Job. Since Zophar does not have a part in the third cycle and this chapter sounds like him, some scholars assign vv.7-23 to him (Rowley, 175).

If these words are given to Job, then 27:7-12 is clearly directed at the comforters and should not be read as descriptive but rather as imprecative. Job, in keeping with Israelite law, calls down upon his enemies the very punishment that would have come to him had their charges been correct. To call upon his enemies the fate of the wicked is to wish for them the worst fate.

In 27:13-23 Job takes words similar to those used by the comforters against him and turns them back upon his friends. They do not perceive themselves as wicked, but they are because of their attacks on Job. The fate described here is not so much personal as it is domestic. The wealth of the wicked will be transferred to the righteous (27:16-17), his family will be destroyed (vv.13-15), and his house will disappear (v.18).

Job’s imprecation and bitter attack on the comforters must be kept both within the context of the book and the culture in which he lives. Since the writer has established Job’s integrity and must retain it to refute the comforters' position, such outbursts on the part of Job are not surprising. By establishing the wickedness of the comforters who are not suffering for their sins, the writer refutes their position.