composition of certain Psalms and other passages,[31] which most scholars either connect with the destruction of Jerusalem by Nebuchadnezzar or refer to the Maccabean period.

The progress of the historical study of Old Testament Theology is hindered by the lack of agreement, even amongst scholars of the modern school, as to the date of many important passages. It is impossible to write certainly as to the teaching, for instance, of Isaiah and Amos, or as to the stages of development of the Religion of Israel while authorities of the first rank are divided as to whether the Messianic sections in Isaiah and the monotheistic verses in Amos were composed by those prophets, or are post-exilic additions. Moreover there is no immediate prospect of a settlement of these questions, for the data are meagre and ambiguous, and the grounds on which individual writers arrive at decisions are largely subjective.

Nevertheless a great deal is clear and certain; and even where dates are doubtful, much of the teaching is independent of chronology. Within these limits the Expositor's Bible and other works have done much to bring popular theology into line with the results of larger knowledge and fresh research and discussion. This process has now reached a point which may enable us to say with the Bishop of Winchester,[32] "The period of transition, the period of anxious suspense of judgment, is drawing to a close. It is seen and felt that the interpretation of Holy Scripture is not less literal, not less spiritual, not less in conformity with the pattern which the Divine Teacher gave, when it is rendered more true to history by the fiery tests of criticism and literary analysis."

VIII.—CONCLUSION.

This brief survey has necessarily been occupied for the most part with the developments of recent research. But in these years as in previous periods the Old Testament has been the subject of much searching, preaching and writing which has taken little or no account of changes in criticism, or, indeed, of any criticism at all; but have taken the narratives as they found them, and, as far as authorship has been concerned, have made the assumptions which seemed easiest and most edifying. Such work, too, is most valuable. The spiritual life which speaks to us through the Hebrew Scriptures is so full of energy, variety, and truth that even the simplest methods of treatment yield great results. These results, moreover, have sometimes a special quality which is absent from more studious exposition. Even after many centuries the inspired books are like rich virgin soil which yield a harvest even to the crudest methods of cultivation. Thus the scribes of our day, instructed unto the Kingdom of Heaven, are still bringing out of their treasures things new and old; and both alike minister to the coming of the Kingdom, both the new and the old, both the influence of ancient association and venerable tradition, and the new life and power and hope that spring to birth in dawning light of a new day of the Lord.