The Book of Job is an Arab poem, antecedent to the Mosaic dispensation. It
represents the mind of a good man not enlightened by an actual revelation,
but seeking about for one. In no other book is the desire and necessity for
a Mediator so intensely expressed. The personality of God, the I AM of the
Hebrews, is most vividly impressed on the book, in opposition to pantheism.
* * * * *
I now think, after many doubts, that the passage, "I know that my Redeemer
liveth," &c. may fairly be taken as a burst of determination, a _quasi_
prophecy. [1] "I know not _how_ this can be; but in spite of all my
difficulties, this I _do_ know, that I shall be recompensed."
[Footnote 1: Chap. xix. 25, 26.]
* * * * *
It should be observed, that all the imagery in the speeches of the men is
taken from the East, and is no more than a mere representation of the forms
of material nature. But when God speaks, the tone is exalted; and almost
all the images are taken from Egypt, the crocodile, the war-horse, and so
forth. Egypt was then the first monarchy that had a splendid court.
* * * * *
Satan, in the prologue, does not mean the devil, our Diabolus. There is no
calumny in his words. He is rather the _circuitor_, the accusing spirit, a
dramatic attorney-general. But after the prologue, which was necessary to
bring the imagination into a proper state for the dialogue, we hear no more
of this Satan.
* * * * *
Warburton's notion, that the Book of Job was of so late a date as Ezra, is
wholly groundless. His only reason is this appearance of Satan.
_May_ 30. 1830.