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various lessons in regard to the credibility of the miraculous in the Old Testament.
Most notably this, which, as before stated, marks that, which to some seems a
retrogression, as a real progression: that the miraculous now stands with increasing
clearness in direct connection with moral relationship towards God. So to speak: the
miraculous inter-positions are now not so much for Israel as to Israel; not so much on
behalf of Israel as such, but whether in judgment or in mercy, with direct reference
and application to Israel's moral and spiritual condition. And this, as we have said,
points to the perfectness of the New Testament, in which the relation of God to each
soul, as well as to the Church, and the spiritual condition of the soul, or of the
Church: the outward and the inward, are correlative.
Thus, in the wider application, these miraculous elements in the history of Israel are
themselves prophecies, of which the fulfillment is in Christ. Thus much must for the
present suffice - the more so, as in the next Volume (which will conclude the Old
Testament History) the opportunity will necessarily present itself for larger retrospect
and wider survey. It only remains to add that the treatment of the subject in this
Volume will be found in accordance with the progressive plan of this work,
repeatedly indicated in previous Volumes. Alike the critical and exegetical notes will
be found more frequent and more full, and the general treatment more detailed, and
designed for more advanced readers. A new element in the present Volume is the
light brought to bear on this period from the ancient monuments. We live in days
when more attention than ever before is given to the critical study of the Old
Testament; in days also when attacks are chiefly directed against the trustworthiness,
the credibility, and, as it seems to us, the Divine Authority, in its true sense, of the
Old Testament.
There are those, we will gladly believe, who can disjoint, and in logical connection
with it, re-interpret the Old Testament, and yet retain their full faith in its direct
Divine character, and in its preparation for the Christ. We must frankly confess that
we are not of their number. There is, indeed, a general Divine character in the Old
Testament, and a general preparation in it for the New, whatever historical views we
may take of it, or whatever interpretations we may give of it. We would even
advance beyond this, and say that Christ and Christianity have their absolute truth,
quite irrespective of the Old Testament. But to us at least Jesus of Nazareth as the
Christ is the direct outcome of the Old Testament, as well as its higher fulfillment:
not only "a light to lighten the Gentiles," but, and even in this very respect also: "the
glory of Thy people Israel."
ALFRED EDERSHEIM
8, Bradmore Road, Oxford:
1st November, 1885.
(^)