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ceeding from "a pure heart," directed by "a good conscience," and nourished by an "unfeigned faith" in gospel doctrine,* they had insisted upon, "fabulous traditions," invented to prove that men could not be saved unless they obeyed the law of Moses; and they had dwelt on uncertain genealogies," which occasioned "disputes" and prevented "edification." Of this description were two members of the church at Ephesus, who had set up themselves as teachers,† viz. Hymeneus and Alexander, whom, on account of their obstinate persistence in wilfully corrupting the gospel, the apostle, by virtue of his authority from Christ, had "delivered to Satan;" that is, had delivered up to the power of Satan, who was permitted to inflict upon them bodily pains and diseases, that, by so severe a discipline, they "might be taught" (Taidev wol taught by chastisement) "not to blaspheme, not to revile Christ, or his doctrine concerning the salvation of the Gentiles: by feeling the dreadful consequences of their crimes, they might desist from their pernicious tenets.

We have a similar phrase in 1 Cor. v. 4, 5, "In the name of our Lord Jesus Christ, when ye are gathered

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Hymeneus was probably the same person mentioned by St. Paul in his second epistle to Timothy, (ii. 17) who affirmed, that "the res urrection had already taken place," meaning a spiritual resurrection; and that no other was to be expected; and Alexander was probably "the coppersmith,' complained of in 2 Tim. iv. 14, who "had done many ill offices" to the apostle, by stirring up others against him. There is reason to fear that he continued an incorrigible enemy to the gospel; for St. Paul adds, "The Lord reward him," or "The Lord will reward him, according to his works." This wicked man seems to have taken an active part in the riot at Ephesus, in which the apostle's life was so much endangered.

together, and my spirit; with the power of the Lord Jesus Christ, to deliver such an one (as the incestuous Corinthian) unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." This must be understood of the act of excommunication, performed by the whole church, according to the authority of Christ, and agreeably to the direction of the apostle, who was inspired by the Holy Spirit to give the order for it. This offender was to be "delivered unto Satan;" that is, expelled from the family or kingdom of God, of which he was unworthy, and sent back, by this exclusion, into the family or kingdom of Satan, to share in all the miseries of his usurped dominion. The excluded person, is thus deprived of all the advantages of church communion (by which men are, instrumentally, defended from the snares of the devil) and given over to the enemy. By "the destruction of the flesh," many of the fathers understood the weakening or wasting of the body by some painful disease;* but Beza and many others think that the destruction of the offender's pride, lust, and other fleshly passions is to be understood. In whichever way, however, it is taken, the design was corrective, "that the spirit might be saved in the day of judgment."

But when St. Paul says of Hymeneus and Alexander, "I have delivered them unto Satan," we are not to consider it as the ordinary act of excommunication, which, according to 1 Cor. v. 4, 5, must be the act of the church, assembled in the name of the Lord Christ; but as the act of the apostle himself, by the authority and under

* See 1 Cor. xi. 30, 32.

the immediate direction of the Lord, for it was done without the knowledge or concurrence of the church at Ephesus, who were probably first informed of it, through Timothy, to whom this epistle is addressed.

These passages serve to shew us the great importance both of gospel-truth and gospel-holiness; and that those who obstinately and grossly depart from either are not fit members of a gospel-church. B.

EXPLANATION OF NUMBERS xxiv. 17.

I shall see Him, but not now; I shall behold Him, but not

nigh.

BALAAM was a true prophet, but a bad man: "he loved the wages of unrighteousness, and was rebuked for his iniquity. He would gladly have cursed Israel to please his royal employer Balak; but was constrained, against his inclination, to bless them altogether.

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The words in question are introduced with peculiar solemnity: "Balaam, the son of Beor, hath said, and the man whose eye was shut, falling, and his eyes were opened," alluding to what happened in the way; to his falling with his fallen ass, and then having his eyes opened. This man, so remarkably circumstanced, hath said, "I shall see him, but not now: I shall behold him, but not nigh." The illustrious person of whom he speaks, is the STAR Which should come out of Jacob; and the SCEPTRE which should rise out of Israel, and which

* 2 Peter ii. 15, 16.

So the words may be rendered; and Bp. Newton prefers this translation. See Dissertation on the Prophecies, Vol. i.

should smite the corners of Moab, and destroy all the children of Sheth. This passage, in its literal meaning, intimates, that from Israel should arise a mighty prince, who would entirely conquer Moab and Edom, and was fulfilled in David; but in its full import, refers to that glorious Person, of whom David was a type Jesus is "the bright and morning star;"t and to him also belongs "the sceptre" of universal government.‡

*

To this first advent, Balaam looks forward; but this was so distant, that he saw him only in the spirit of prophecy; but it may also refer to his second coming, when Balaam, and every other enemy of Christ, shall behold him, though not nigh; but be banished with everlasting destruction from his presence, and from the glory of his power.

BIBLICAL CRITICISMS.

And bathe his flesh in running water.

Lev. xv. 13.

THE difference between bathing in ordinary and in running water, is here strongly marked by a positive command in favor of the latter. This circumstance was not peculiar to the Jewish ritual; but it is to be met with in the Mahometan law, and in the Indian religion. In the Indies it is a most meritorious act to pray to God in the running stream. Bernier's Travels, Vol. 2.

See 2 Samuel viii. 2. 14.

Luke i. 78. Revelation xxii. 16.

# 1 Corinthians xv. 25.

And the head of Dagon, and both the palms of his hands, were cut off upon the threshold. 1 Sam. v. 4.

THE destruction of Dagon, before the ark of the Lord, clearly discovered the vanity of idols, and the irresistible power of God. The circumstances attending his demolition are remarkable; and in them, it is possible, may be traced a conformity with the manner in which different nations treated the idol deities of each other. Dagon was not merely thrown down, but was also broken in pieces; and some of these fragments were found on the threshold. There is a circumstance stated in Maurice's Modern History of Hindoostan, vol. i. part 2, page 296, which seems in some points similar to what is recorded of Dagon. Speaking of the destruction of the idol in the temple at Sumnaut, he says, "That fragments of the demolished idol were distributed to the several mosques of Mecca, Medina, and Gazna, to be thrown at the threshold of their gates, and be trampled upon by devout and zealous Mussulmen." In both instances, the situation of the fragments at the threshold seems to intimate the complete triumph of those who had overcome the idols; and might, probably, be a customary expression of indignity and contempt.

They leaped upon the altar which was made. 1 Kings xviii. 26.

BAAL, whose idolatrous worship is here referred to, was the same as Apollo, or the Sun. Callimachus has

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