I also mentioned Leviathan and Rahab as cosmic opponents to God during an early state of creation. You weren’t familiar with Rahab, and claimed that Leviathan and Behemoth are both dinosaursStorage for toys. Since Behemoth has no mention outside of Job, I’ll ignore it, but Leviathan can’t be a dinosaur or any other natural creature. Psalm 74, for instance, refers to God crushing the “heads of Leviathan,” and Revelation picks up this imagery of the multi-headed dragon and applies it directly to Satan, a spiritual being opposed to God’s creation .
John never calls this dragon Leviathan, this is true, but Isaiah makes a prophesy that before God ushers in his time of eschatalogical peace, “The LORD with his cruel and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will kill the dragon that is in the sea” (Isa. 27:1). I’m curious to hear how you square that with the belief that Leviathan is a dinosaur. Even within the book of Job, Leviathan is mentioned in connection with cosmic upheaval, in chapter 3 where Job connects the “rousing of Leviathan” with the destruction of days past, of the moon and stars. It is difficult to understand why Job would mention a dinosaur (or a crocodile or any other animal) in this scopeotter box iphone case; but a cosmic enemy of God who threatens to throw creation into chaos makes perfect sense.
Finally, Rahab. I won’t belabor the point, but Rahab is presented in similar cosmic termsfashion men clothing wholesale, as an enemy that God successfully subdued and continues to subdue to maintain order in creation. Psalm 89 tells us that as Yahweh is sovereign over the raging sea [Yam], he also has “crushed Rahab like a carcass” and “scattered his enemies with his mighty arm.” According to Job 9, when Yahweh became angry, “the helpers of Rahab bowed beneath him.” The imagery again and again points to a cosmic warfare, between those God and those he had created, who tried to destroy creation, or at least throw it into chaos. It’s no wonder that the earth became formless and void (Gen 1:2), as God dealt decisively with a war in heaven.
You might ask why this is important, and I’ll give you two quick reasons. First, it is always damaging to scripture when we take one part (Gen 1-2) and elevate it over the rest of scripture’s witness. That’s where all sorts of doctrinal errors come from. Second, it establishes what kind of world we’re inhabiting. The question of evil is a serious problem if we’re inhabiting a world where God’s will is the only game in town.
If that’s true, and I was born crippled, then “God must have his reasons.” If, however, the world is a battleground between God and cosmic opponents (notably Satan), then I’m not an object lesson that God is using; I’m a casualty of war. Moreover, since it is a war God is going to win (has already won, in principle, in Christ’s resurrection), I have reason for hope and confidence, even in my suffering.