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soon fell again under the yoke of an enslaving tradition, of a scholastic systematizing, and of an unhistorical dogmatizing which mistook its peculiar aim; and this period of bondage, devoid of spirituality, was followed by a period of false freedom, that of rationalism, which cut asunder the mutual relation between the exposition of Scripture and the confession of the church, since it reduced the covenant contents of the church's confession to the most shallow notion of God and the most trivial moral rules, and regarded the Old Testament as historical indeed, but with carnal eyes, which were blind to the work of God that was preparing the way in the history of Israel for the New Testament redemption. The progress of exegesis seemed at that time to have been stayed; but the Head of the church, who reigns in the midst of His enemies, caused the exposition of His word to come forth again from the dead in a more glorious form. The bias towards the human side of Scripture has taught exegesis that Scripture is neither altogether a divine, nor altogether a human, but a divine-human book. The historical method of regarding it, and the advanced knowledge of language, have taught that the Old Testament presents a divine-human growth tending towards the God-man, a gradual development and declaration of the divine purpose of salvation, - a miraculous history moving inward towards that miracle of all miracles, Jesus Christ. Believing on Him, bearing the seal of His Spirit in himself, and partaking of the true liberty His Spirit imparts, the expositor of Scripture beholds in the Old Testament, with open face, now as never before, the glory of the Lord. The truth of this sketch is confirmed by the history of the exposition of the book of Job. The Greek fathers, of whom twenty-two (including Ephrem) are quoted in the Catena,