principles of exegesis, but explained it after the manner of their own age, which was not the most correct. But so little does this offence exist for the unprejudiced, that the reverse would be the greater difficulty, that is, if, contrary to all the laws of historical and national development, the New Testament writers had elevated themselves completely above the modes of interpretation common to their age and nation. Consequently, with regard to the prophecies brought forward in the New Testament, we may admit, according to circumstances, without further argument, that they are frequently interpreted and applied by the evangelists, in a sense which is totally different from that they originally bore. We have here in fact a complete table of all the four possible views on this point: two extreme and two conciliatory; one false and one, it is to be hoped, correct. 1. Orthodox view (Hengstenberg and others): Such Old Testament passages had in their very origin an exclusive prophetic reference to Christ, for the New Testament writers so understand them; and they must be in the right even should human reason be confounded. 2. Rationalistic view (Paulus and others): The New Testament writers do not assign a strictly Messianic sense to the Old Testament prophecies, for this reference to Christ is foreign to the original signification of these prophecies viewed by the light of reason; and the New Testament writings must accord with reason, whatever ancient beliefs may say to the contrary. 3. Mystical conciliatory view (Olshausen and others): The Old Testament passages originally embody both the deeper signification ascribed to them by the New Testament writers, and that more proximate meaning which common sense obliges us to recognize: thus sound reason and the ancient faith are reconcilable. 4. Decision of criticism: Very many of the Old Testament prophecies had, originally, only an immediate reference to events belonging to the time: but they came to be regarded by the men of the New Testament as actual predictions of Jesus as the Messiah, because the intelligence of these men was limited by the manner of thinking of their nation, a fact recognized neither by Rationalism nor the ancient faith. [221] Accordingly we shall not hesitate for a moment to allow, in relation to the prophecy in question, that the reference to Jesus is obtruded upon it by the Evangelists. Whether the actual birth of Jesus of a virgin gave rise to this application of the prophecy, or whether this prophecy, interpreted beforehand as referring to the Messiah, originated the belief that Jesus was born of a virgin, remains to be determined. § 26. JESUS BEGOTTEN OF THE HOLY GHOST. CRITICISM OF THE ORTHODOX OPINION.