Karl Barth saw quite clearly, as a modern theologian himself, the hermeneutical problem that plagues each and every one of us. He had the 18th and 19th century theologians in mind when he penned the following, but the critique is applicable to all humans. I.e. there is not one period in the history of the church, or its intellectual history that has greater elevation than any other; I’m not really sure this has dawned on many of us. In my evangelical circles, particularly among the scholarly class there is a move back to Post Reformed orthodox theology as if it is the answer to what ails evangelicalism and the 21st century Protestantism in North America, and abroad. I’m not contending that there aren’t resourceful riches to be had from within that period of Protestantism, but again, it is theology done by broken human thinkers, just as much so as is present within the 18th and 19th centuries of the church. Here is what Barth writes in this regard:
We have to describe as a philosophy the systematized commonsense with which at first the rationalists of the 18th century thought they could read and understand the Bible, and later, corrected by Kant, the school of A. Ristchl, which was supposed to be averse to every type of speculation and metaphysics. It is all very well to renounce the Plationism of the Greek fathers, but if that means that we throw ourselves all the more unconditionally into the arms of the positivists and agnostics of the 19th century, we have no right to look for the mote in the eye of the ancient fathers, as though on their side there is a sheer hellenisation of the Gospel, and on ours a sheer honest exegetical sense for facts. There has never yet been an expositor who has allowed only Scripture alone to speak.
The implications of this are deep and wide. What this should signal for all of us is that we need to have a sense of utter humility before the Word of God, and allow it, first and foremost, to do its interpretive work over and on us.
Barth is not saying we can’t know anything, just the opposite. Instead he is alerting us to the reality that what we can know of God, according to the Bible, is fully contingent upon God’s Word, and His confrontation and contradiction of our disordered faculties therefrom. In other words, we need to be inserted into the life of God Himself (by the grace of adoption) if we ever hope to have any knowledge of Him or even ourselves. Thank God for Jesus!
 Karl Barth, CD I/2, 728 cited by Kenneth Oakes, Karl Barth on Theology and Philosophy (Oxford/New York: Oxford University Press, 2012), 185.