53542_007之Goldfinger 金手指等390个文件_

锘挎澀宸炲摢涓冻娴存湁鐗规畩
od. David says to God, 鈥楾hy rod 鏉窞澶滅敓娲昏鍧?19 and thy staff are my help,鈥?or words to that effect鈥攎anifest metaphor. My rabbi shewed me a Jewish paraphrase of Jacob鈥檚 words, 鈥業 had neither gold, nor silver, nor herds, but simply my staff.鈥?He also told me that this 鈥榮taff鈥?was supposed by the Jews to have been given by God to Adam from whom it descended to the patriarchs 璐垫棌瀹濊礉鏉窞榫欏嚖 in succession. This shews that Jews might find no difficulty in Christ鈥檚 metaphor, 鈥楪o forth with nothing but a staff,鈥?i.e. the staff of Jacob, the rod and staff of God. But Greeks and Romans would naturally take the word literally[244] as meaning 鈥榳alking-stick.鈥?Then they would find a difficulty, asking, 鈥榃hy should Jesus 鏉窞涓嶆瑙勭殑鎸夋懇搴楀仛鍝簺 say, No bread, no wallet鈥攐nly a walking-stick?鈥?Hence many, writing largely for Gentiles, might alter it into 鈥榥o walking-stick.鈥?This is what Matthew and Luke have done. Similarly 鏉窞姘寸(鏈嶅姟鍥剧墖 they altered Mark鈥檚 metaphor 鈥榖ut shod with sandals,鈥?i.e. with light shoes fit for the 鈥榖eautiful feet鈥?of the preachers of the gospel, into 鈥榥o boots,鈥?or words to that effect. The error is the same. Jewish metaphor has been in each case taken literally by Matthew and Luke.鈥?

Scaurus added a few remarks on Christ as a 鏉窞鏈€濂界殑姘寸枟浼氭墍 historical character, 鈥渄imly traceable,鈥?he said, 鈥渋n the combined testimony of Mark, Matthew, and Luke鈥濃€攚here I thought he might have added, 鈥渁nd in the epistles of Paul.鈥?His main thought was that, in spite of all the defects of these three writers, it

鏉窞娲楁荡妗戞嬁楠岃瘉

was possible to discern in Christ a successor of Moses and Isaiah. 鈥淭his man,鈥?said 鏉窞419鐧捐姳缃?Scaurus, 鈥渕ay be regarded in two aspects. As a lawgiver, he took as the basis of his republic a re-enactment, in a stronger form, of the two ancient laws that enjoined love of 鏉窞瓒崇枟淇濆仴 the Father and love of the brethren. As a prophet, he saw a time when all mankind鈥攔ecognising in one another (man in man and nation in nation) some glimpse of the divine image, and of the beauty of divine holiness鈥攚ould beat their swords into ploughshares, and go up to the City of peace, righteousness, and truth, to worship the 鏉窞鐢峰+浼氭墍鍝釜濂芥帹鑽?Father of the spirits of all flesh. Isaiah had foreseen this. But this prophet was also possessed with a belief, beyond Isaiah鈥檚, in the unity of God and man. He was persuaded that the true Son of man was the Son of God, higher than the heavens. I think also that he trusted鈥攂ut on what grounds I do not know, unless it was an ingrained prophetic belief, found in all the great prophets, carried to its highest point in this prophet鈥攖hat, as light follows on darkness, so does joy on sorrow, righteousness 鏉窞鍝噷鐜╀綘鎳?on sin, and life on death. A Stoic would say that these things alternate and that all things go round. But this Jewish prophet believed that all things in the end would go up鈥攗p to heaven. That is how I read his expectation. Feeling himself to be one with God, he placed no limits, except God鈥檚 will, to the mighty works that God 鏉窞娲楁荡灏忓 might[245] do for him in his attempt to fulfil God鈥檚 purpose of exalting men from darkness to light and from death to life.

鈥淚t is in some of these myst