ELEMENTS

ϛοιχεῖα, the elements or first principles of any art, whence the subsequent parts proceed. The elements or first principles of the Christian doctrine, Heb, v, 12. St. Paul calls the ceremonial ordinances of the Mosaic law, “worldly elements,” Gal. iv, 3; Col. ii, 8, 20; “weak and beggarly elements,” Gal. iv, 9. Elements, as containing the rudiments of the knowledge of Christ, to which knowledge the law, as a pedagogue, Gal. iii, 24, was intended, by means of those ordinances, to bring the Jews; worldly, as consisting in outward worldly worldly institutions, Heb. ix, 1; weak and beggarly, when considered in themselves, and set up in opposition to the great realities to which they were designed to lead. But, in Col. ii, 8, the elements or rudiments of the world are so closely connected with philosophy and vain deceit, or an empty and deceitful philosophy, that they must be understood there to include the dogmas of Pagan philosophy; to which, no doubt, many of the Colo i ans were in their unconverted state attached, and of which the Judaizing teachers, who also were probably themselves infected with them, took advantage to withdraw the Colo i an converts from the purity of the Gospel, and from Christ their living head. And from the general tenor of this chapter, and particularly from verses 18–23, it appears, that these philosophical dogmas, against which the Apostle cautioned his converts, were partly Platonic, and partly Pythagorean; the former teaching the worship of angels, or demons, as mediators between God and man; the latter enjoining such abstinence from particular kinds of meats and drinks, and such severe mortifications of the body, as God had not commanded. ELI, a high priest of the Hebrews, of the race of Ithamar, who succeeded Abdon, and governed the Hebrews, both as priest and judge, during forty years. How Eli came to the high priesthood, and how this dignity was transferred from Eleazar’s family to that of Ithamar, who was Aaron’s youngest son, we know not. This much, however, is certain, that it was not done without an expre declaration of God’s will, 1 Sam. ii, 27, . In the reign of Solomon, the predictions in relation to Eli’s family were fulfilled; for the high priesthood was taken from Abiathar, a descendant of Eli, and given to Zadok, who was of the race of Eleazar, 1 Kings ii, 26. Eli appears to have been a pious, but indolent man, blinded by paternal affection, who suffered his sons to gain the ascendancy over him; and for want either of personal courage, or zeal for the glory of God sufficient to restrain their licentious conduct, he permitted them to go on to their own and his ruin. Thus he carried his indulgence to cruelty; while a more dignified and austere conduct on his part might have rendered them wise and virtuous, and thereby have preserved himself and family. A striking le on for parents! God admonished him by Samuel, then a child; and Eli received those awful admonitions with a mind fully resigned to the divine will. “It is the Lord,” said he, “let him do what seemeth him good.” God deferred the execution of his vengeance many years. At length, however, Hophni and Phineas, the sons of Eli, were slain by the Philistines, the ark of the Lord was taken, and Eli himself, hearing this melancholy news, fell backward from his chair and broke his neck, in the ninety-eighth year of his age, 1 Sam. iv, 12, 18.