God authored the Old Testament to point unequivocally to Christ. To say He didn't attacks the intellect of God. God can neither deceive nor be deceived.
The extent to which people will go to defend their Judaic Pope is even more troubling than the Pope himself. It seems that the spiritual disease that infects the church is spreading rather than receding.
In any case, what Benedict is saying is indefensible. Christ Himself reproaches the Pharisees for their blindness and says that the scriptures speak of Him. He adds that Moses will be the one accusing the Jews for not believing the scriptures. Perhaps Benedict missed that. Christ doesn't say to them that the texts are obscure and that there are perfectly good reasons for them to reject Him, rather He sternly reprooves their unbelief.
"But I have a greater testimony than that of John: for the works which the Father hath given me to perfect; the works themselves, which I do, give testimony of me, that the Father hath sent me. And the Father himself who hath sent me, hath given testimony of me: neither have you heard his voice at any time, nor seen his shape. And you have not his word abiding in you: for whom he hath sent, him you believe not. Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me. And you will not come to me that you may have life.
I receive glory not from men. But I know you, that you have not the love of God in you. I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive. How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek? Think not that I will accuse you to the Father. There is one that accuseth you, Moses, in whom you trust. For if you did believe Moses, you would perhaps believe me also; for he wrote of me. But if you do not believe his writings, how will you believe my words?"
Yes, it is our Holy Saviour Who, speaking to the Jews, told them why they did not believe:
 And if I do judge, my judgment is true: because I am not alone, but I and the Father that sent me.  And in your law it is written, that the testimony of two men is true.  I am one that give testimony of myself: and the Father that sent me giveth testimony of me.  They said therefore to him: Where is thy Father? Jesus answered: Neither me do you know, nor my Father: if you did know me, perhaps you would know my Father also.
 Jesus therefore said to them: If God were your Father, you would indeed love me. For from God I proceeded, and came; for I came not of myself, but he sent me:  Why do you not know my speech? Because you cannot hear my word.  You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof.  But if I say the truth, you believe me not.  Which of you shall convince me of sin? If I say the truth to you, why do you not believe me?  He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God.
 Abraham your father rejoiced that he might see my day: he saw it, and was glad.  The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham?  Jesus said to them: Amen, amen I say to you, before Abraham was made, I am.  They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.
 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.  If you had known me, you would without doubt have known my Father also: and from henceforth you shall know him, and you have seen him.  Philip saith to him: Lord, shew us the Father, and it is enough for us.  Jesus saith to him: Have I been so long a time with you; and have you not known me? Philip, he that seeth me seeth the Father also. How sayest thou, shew us the Father?  Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.
 Believe you not that I am in the Father, and the Father in me?  Otherwise believe for the very works' sake.
The Jews (who the mouth of God called liars and said were "of satan" ) reject Christ because of their own refusal to hear the Word of God; they do not "know Him", as God Himself said.
There are never "perfectly good reasons" to hear the word of God and reject it.
The context of BXVI's words acknowledges the light Christ brings to the Scriptures. But BXVI then admits, while at the same time making reference to that very context, that there are perfectly good reasons for not seeing (not acknowledging, not understanding, etc.) this light. The latter is not negated by the former. It is a sub-point to the point he was making about Christ first bringing light to the Scriptures. He merely qualifies that point by acknowledging that the Jews are excepted because of the obscurity of the texts and because of the tension between the texts and the figure of Jesus.
In context, his statement makes an exception much like this: "It is Christ who first gives the Scriptures their full light and meaning, but if the Jews don't see this, it is not ill-will on their part because the texts are obscure and there is tension between the texts and the figure of Jesus."
The context--that Christ first brings light to the texts--does not negate the acknowledgment that the Jews are excepted from being culpable for refusing to see this light.
It is like saying, in context: "All must believe the word of God when they hear it." And then adding: "But those who have not even heard it can be considered invincibly ignorant."
The meaning of the latter statement isn't changed by the context. In fact, the latter statement is predicated on the context itself.
Arguing that the second statement doesn't mean what it says because it is being "taken out of context" is a false appeal to context. The very meaning of the second statement is derived from the context.
Likewise, the very meaning of BXVI's exoneration of the Jews' is derived from the context, as he notes in that very section being discussed. He says right there that Christ gives full meaning and light to the Scriptures but then goes on to acknowledge that it is possible not to recognize this light.
But according to God Himself, that is absolutely false. If someone doesn't "understand", it is his own fault and he will be punished:
 And he spoke to them many things in parables, saying: Behold the sower went forth to sow.  And whilst he soweth some fell by the way side, and the birds of the air came and ate them up.  And other some fell upon stony ground, where they had not much earth: and they sprung up immediately, because they had no deepness of earth.
 And when the sun was up they were scorched: and because they had not root, they withered away.  And others fell among thorns: and the thorns grew up and choked them.  And others fell upon good ground: and they brought forth fruit, some an hundredfold, some sixtyfold, and some thirtyfold.  He that hath ears to hear, let him hear.  And his disciples came and said to him: Why speakest thou to them in parables?
 Who answered and said to them: Because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given.  For he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath.  Therefore do I speak to them in parables: because seeing they see not, and hearing they hear not, neither do they understand.  And the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive.  For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
 But blessed are your eyes, because they see, and your ears, because they hear.  For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them.  Hear you therefore the parable of the sower.  When any one heareth the word of the kingdom, and understandeth it not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that received the seed by the way side.  And he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy.
 Yet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized.  And he that received the seed among thorns, is he that heareth the word, and the care of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless.  But he that received the seed upon good ground, is he that heareth the word, and understandeth, and beareth fruit, and yieldeth the one an hundredfold, and another sixty, and another thirty.
The Jews' lack of understanding itself
was a fulfillment of the prophecies. And their lack of understanding was a consequence of their own stony hearts, not because God was incapable of making the prophecies of His Son clear enough for the human heart to recognize unequivocally.