• It is to be noted here that r, y/mifi does not mean the OT in general, for which the word would be a.! ypec^eti, but refers to the particular passage quoted (ct. Jn 20" 2*^ etc.).
Greek Test., and Westcott's Gospel of iit. John, ad loc. ).
It might be possible for an objector to urge that the whole argument was unworthy of the dignity of its alleged Author, and Avas too like what His hearers would themselves employ. On the other hand, we know that He did not shrink, at times, from meeting the Jews on their own ground (see art. Accommodation, p. 19 fl'.), and indeed it would seem that He had no option but to do so, if His teaching was ever to penetrate their understand- ings. Nor did He at any time avoid confound- ing His adversaries out of their own mouth (cf. Mt 22«, Lk 10^'- etc.). At the same time it is evident that there is a profounder significance attaching to the quotation than at first sight appears, and it is in this fact that we have a more certain guide to the estimation in which the OT writings were held by Jesus. AVhatever may have been the personal character of those who were designated 'elohtm in the Psalm, they were men unto whom the word of God had come, and who derived their title to be in a sense Divine from the fact that God delegated to them an authority which was His to give, and that He communicated His Avill through them to the people over whom they were placed.
"rlie phrase 6 \6yoi toO Beov, occurring as it does in this passage, can hardly have been recorded by the author of the Fourth Gospel without a con- scious reference to that Personal Word, about whom he speaks in his Prologue. The Logos, pre- existent and active, was the means by which God was effecting the eternal movement of man towards Himself and of Himself towards man. This move- ment became finally complete in the union of the Incarnation, when God and man met in an ever- lasting unity (6 XA^os aap^ iyivero, Jn 1"). Nor was this marvellous .synthesis 'sprung upon,' so to speak, the human race. It was being foreshadowed continually in the OT. The prophetic 'Thus saith the Lord' (cf. e.g. Is 38', Jer 19', Hos 4' etc.) was the outcome of a consciousness which felt its power to speak and act as God's earthly repre- sentative, and the fitness of this claim is vindicated by the oft-repeated assertion, 'The word of the Lord came unto [me]' (cf. Jer 16' 10' 9", Is 8', Jl 1' etc. ; see the emphatic n;ri ,Tn in Ezk 1', where the prophet lays stress on the reality of his ex- perience).
The union of God and man accomplished in the ' Word made flesh ' was indirectly suggested in the bold words of the Psalmist, ' I said. Ye are 'elohlm,' and it is not difficult to believe that in repeating this expression Jesus had in His mind the realiza- tion of this profound idea, and that He desired to disclose it as an accomplished fact to those who had ears to hear and hearts to understand (Mt 13'^). J. R. Willis.
GOLD.— 1. Value.— The Bible references to gold are in terms of use and abuse, in accordance with the great fundamental truth, 'The gold is mine, saith the Lord of hosts' (Hag 2*). Being the most precious of metals, it represents the possession and influence of wealth. It has a central place in the trilogy of life— length of days, riches, and honour (1 Ch 29™). It seems to have a purchasing power over the other two — on the one nand in securing the conditions that tend to prolong life (Ps 17'* 73''- '-), and on the other by influencing opinion in favour of its possessors (Alt 19^, Ja 2"). As the highest quotation of earthly values, it supplies a standard for estimating what surpasses it (Job 28", Ps 119"'", Pr 3'* 8'» 16'8, 1 P V-"). It is only when, as the most beautiful and precious material available, it is used to give visible form to the Divine glory that gold Ijecomes a thing of worth- lessness (Ps 115*, Is 31' 46"). The blindness that led
GOLDEN EULE
GOLDEN RULE
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to such idolatrous perversion among the Gentiles (Ac 17=») is also found among the Jews (Mt 23^^ ").
2. Associated evil. — As the emblem of wealth, gold is closely connected with that covetousness in the will and heart of man which is described as the motive and meeting-place of all idolatries (Col 3^). Job can plead that he has not made gold his hope (31^). Solomon is commended because he did not make request for riches (1 K 3"). The deceit- fulness of riches is given as one of the explanations of the unfruitful life (Mt 13-'-). The self-centred ambitions and gratifications of wealth are all against the perception and service of a Kingdom in which even the poor seek the enrichment of other lives (Mk 10", 2 Co 6"). The order given to the disciples forbidding them to take gold or silver Avith them on their journey of proclamation (Mt 10'), was not meant as a commendation of poverty for its own sake. Indeed, it was just because money, clothing, and the wayfarer's staff were the often-proved necessaries of ordinary travel, that the omission of tliem in their case would impart to their message about the Kingdom a meaning of instantaneousness and urgency. The guest-law of the land would provide food and shelter for the passing stranger ; and where they were asked to prolong their stay, those who were thus interested in their words would attend to their wants.