No. 5. Will this distinction explain 1 Cor. v. 5. q. d. "As the design of punishment is reformation of the sufferer, I command you-not, yourselves, to molest the party, but to deliver such a transgressor unto Satan, the proper angel of punishment; that he, by his castigations and afflictions, may bring the criminal to a sense of his duty; even should those afflictions terminate in the destruction (of his person; perhaps, rather, of his fleshly powers, or, appetite) of the flesh, in order that the more important part of the man, the spirit, may be saved in the day of the appearance of our Lord Jesus." This passage seems to include an allusion to the same principles as those of No. 1, because, 1, The criminal is he who had committed fornication; and such fornication as the gentiles abominated: 2, The sense of oλe@pov rendered destruction, is loss, injury, exitium, strages; whatever is pernicious; and ultimately deadly; death:-so that it seems closely to correspond to the consumption, and wasting debility of person, of the former article (though indeed, there, we conceive, the allusion is both to person and property), as it arises from the same cause, and (without repentance) would have the same fatal issue. 3. That σapкos, flesh, has the meaning here intended needs no proof: and this affords a glimpse of the punishment inflicted on the Corinthian: he suffered defeat-impotence-in that very article whereby he had transgressed. No. 6. Is this the import of 1 Tim. i. 20.? Hymeneus and Alexander, I have delivered -put into the hands of Satan, the angel of punishment, that they may learn the lesson (as we teach children at school, by the terror of the rod, Taidev wai) not to blaspheme. No. 7. Is this what the Apostle had in view in his own case?-2 Cor. xii. 7: Lest I should be exalted above measure, there was GIVEN-favourably, kindly, to me a thorn in the flesh [a bodily infirmity], an agent, a Satan (ǎyyɛdos Zarav) of punishment, or rather of probation, and exercise of patience, faith, &c. to produce humility. Upon this infirmity, i. e. for its removal, or at least its moderation, that it might not appear to be, nor be prolonged as, a punishment [nor operate as an impediment to the usefulness of my ministry], I besought the Lord repeatedly: if so, this case is analogous to the probation of Job, under the agency of Satan. Hence we see, as the pious Mr. Henry might say, that afflictions, i. e. sufferings, are not always inflictions, i. e. punishments. No. 8. There is an inference 1 Cor. xi. 10. which has perplexed, and continues to perplex, the learned, "a woman ought to have on her head a subjection—or token of being under most modest restraint [Vide FRAGMENTS, NOS. CLIX. CLX.] BECAUSE OF THE ANGELS," ayyeλ8ç:—read άyɛλacovs, on account of the vulgar, says one: dia ayyedias, at home, says another: or dia r8c oxλss, on account of the multitude; or, because of SPIES: and this is rendered plausible by referring to James ii. 25. where the spies sent by Joshua are termed angels, i. e. messengers: and in the LXX. the men who escaped to tell Job are called angels-relators—of what they had seen: and, besides Homer in epic poetry, several of the Greek tragedians use the word angels in this sense. But, if it were allowable, merely by reading the word in the singular, instead of the plural, ANGEL for ANGELS (δια του αγγελς, instead of δια τες αγγελος) and referring it to the angel of punishment, the scope of the passage would agree with those already adduced: "let her be veiled, lest the angel of punishment should chastise her want of decorum." We conclude, from these instances, that we risk nothing in supposing that loyal angels may sometimes be employed in offices of punishment; punishment included in the kind purpose of reformation. Let us now enquire whether some things are not said of a Satan of a different kind; or, at least, whether Scripture does not allude to circumstances, utterly irreconcileable with the character of holy and happy spirits, under any official capacity or employment, whatever Mat. iv. 1, 3. &c. "Jesus was tempted of the Devil."-i. e. to sin: to despair, to pride, &c. Mat. v. 37. "Let your discourse be simple and direct; for oaths and swearing, &c. come from the Evil One." So the words may signify as they stand; but some copies read explicitly, from the Devil. Mat. xii. 26. "If Satan cast out Satan :"-this cannot signify two messengers of punishment sent from the same beneficent Deity: as it implies a contradiction, an opposition, in the purposes of these Satans. Mat. xiii. 39. "The enemy that sowed the tares, which shall be burned, is the Devil." Mark iv. 15. "Satan cometh and taketh away the word sown in their hearts," &c. John viii. 44. "The Devil was a murderer from the beginning: he is a liar, and the father of it," verse 41. "Ye do the deeds of your father; who prompts you to murder me," verse 40. Acts v. 3. "Why has Satan filled thine heart,-to lie to the Holy Ghost ?" Rom. xvi. 20. "The God of Peace shall shortly bruise Satan under your feet."-Not the holy angel of punishment, but, an adversary of the soul, &c. 1 Cor. vi. 3. "We-human persons-shall judge-condemn-angels:"-surely not holy angels ;—but, "though we are but men, yet our piety shall condemn the impiety of our superiors by nature." 2 Cor. xi. 14. "False apostles transforming themselves into apostles of Christ, and no marvel; for Satan HIMSELF IS TRANSFORMED into an angel of light"-consequently he is no holy angel: for a holy angel can neither need, nor suffer, such transformation; which is, evidently, spoken of as contrary to nature. 2 Thes. ii. 9. "The working of Satan with all lying wonders, and deceivableness of unrighteousness." James iv. 7. "Resist the Devil, and he will flee from you.' 99 2 Peter ii. 4. "God spared not the angels that sinned, but cast them down to hell; and delivered them into chains of darkness, until the judgment.' Jude 6. "The angels which kept not their first estate, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day." 'The passage Rev. xx. 2. (τὸν δράκοντα—τὸν ὄφιν—τὸν ἀρχαῖον—ὅς ἐστι διάβολος—καὶ Σατανὰς -Tλavāν) might almost pass for a modern Old Bailey indictment, in which special care is taken to identify the culprit, by a sufficient number of aliases. An angel from heaven, having the key of the prison of the abyss, and a great chain, to secure his prisoner, "apprehended-the Dragon-alias, the Serpent; the Old One-alias, the Devil-alias the Satan-alias the Seducer of the World"-who was sentenced to a thousand years imprisonment. Can this passage possibly be descriptive of a loyal and honest character? Throughout the Book the same idea may be observed. Now we think it follows demonstrably-no holy angel would tempt the Son of God -nor promote lies, murders, deceivableness, unrighteousness, cursing and swearing, hypocrisy, &c. all which are attributed to a Satan: i. e. the Devil. The importance of this article will repay the reader's attention: the writer is very far from wishing to obtrude his sentiments: let the candid and intelligent determine on this representation of the subject. Perhaps, after we have well considered this double usage of the word Satan, we shall more readily attend to the probable history of it :-as follows: Much has been said respecting the word Satan; and that the ideas connected with it are subsequent to the Babylonish captivity: in proof of the contrary, the late Bishop of Llandaff has referred to Psa. cix. 6, "let Satan stand at his right hand;" as well as to the "Satans the sons of Zeruiah," 2 Sam. xix. 22. We add, that it appears by the story of Balaam, quoted above, that the word was used long before; and it answers perfectly well to the sense of adversary. Nor is it clear on what principles, in the case of Balaam, it can be rendered accuser, unless it might be understood thus-"the angel of the Lord stood in the way, to remonstrate against his proceeding;" i. e. to accuse him of his criminal intention; for so we find he does; and indeed, he rather remonstrates and accuses, than punishes. . . . . It may be queried, therefore, 1. Whether in early ages, e. gr. under the Hebrew republic, the word Satan signified much, if any thing, more, than simply an adversary-an accuser—a remonstrant; one who "takes to task," as our familiar expression is: but, (2) After the institution of monarchy, such an agent of punishment being a constant attendant on a court, the capigi bacha, mezuwar, or chief executioner [vide 1 Sam. xxii. 17; 2 Kings xxv. 8; Jer. xxxix. 11, 12; ch. lii. 12; Dan. ii. 14.]; often also the accuser, was an idea which became involved in the word Satan: then, (3) Because this accuser received a profit from the spoils of criminals condemned, the sense of rejoicing in the condemnation of those accused, became gradually connected with the word: and (4) It being notorious that such an one who had exercised this office of punisher, had beheld with pleasure the commission of crimes, and had laid temptations in the way of culprits, whom he hoped afterwards to punish, and to turn their spoils to his profit; all these ideas at length united in the word Satan: an adversary-who accuses-and who takes such delight in accusation-that he tempts unwary souls to transgress, for the sake of enjoying the gratification attending their punishment. Whoever had remarked the conduct of a public accuser in a neighbouring nation, and with what satisfaction, and self-gratulation, he sent great numbers to the guillotine, may form a pretty good idea of part of the character of Satan: a character which one should have hoped had not existed among men ; yet, of which the instance referred to unhappily forbids our disavowal. If this history of the word be admissible, we may perceive much stronger ideas attached to it in later ages than anciently: or, perhaps, a milder and a stronger sense, according to circumstances: and this statement not only refutes those who affirm that it was altogether a Babylonish term, and of Babylonish import; but it shews, first, how an adversary, a Satan, might " rise up against Israel, and prompt David to number the people;" how David might be "a Satan to the Philistines" (1 Sam. xxix. 4.); how "Hadad and Rezon might be Satans against Solomon" (1 Kings xi. 23.); and in this simple original sense of the word, how Peter might be "a Satan" to Christ (Matt. xvi. 23.) he might take him to task-remonstrate, &c. unseasonably. Secondly, it shews how a loyal angel might perform the office of a minister of punishment; and be honoured while so doing-[and this supposition cannot be relinquished]:-and thirdly, since these are human ideas transferred to celestial and spiritual existences, and since we have found so great depravity among mankind as rejoicing in the sufferings of others, what forbids our transferring this idea also to a spiritual being? We should remember, that even in treating celestial subjects, we must conform to human ideas, as we must adopt human language: notwithstanding we are aware that whatever is human, is absolutely incompetent to the subject under discussion. This sense of an accuser, seeking for materials and occasions of accusation, illustrates 2 Cor. ii. 11, "to whom ye forgive, I forgive; lest Satan should circumvent us:" should explore, and discover, a somewhat which he may form into an accusation (should libel us, as the Scotch law-term is), and should find it in our want of harmony, and concord: "for we are not ignorant of his devices," his meditations and plots, which are always directed to the discovery of imperfections, and faults, among brethren; and to deriving advantage from them in the way of accusation. The apostle seems to reason on the same principle (1 Cor. vii. 5), “If married persons separate by consent for a time, yet let it not be for too long; lest before the expiration of that time, Satan should, in some unguarded moment, take advantage of natural passions, and tempt by soliciting to incontinency-either (1) of the parties with each other; who thereby might break the [vow, or] engagement, whereby they were separated, and so their consciences be wounded, as for a crime; or (2) either of the parties with another person." But, perhaps, this passage should be read thus: "Defraud not one the other (except with consent, &c.) lest Satan tempt you, and the issue of his temptation be incontinency to the commission of which, over-prolonged, or enforced, continency might furnish him an advantage; though designed to the very contrary by the parties.' Satan is also said "to go about seeking whom he may spoil, as a lion prowls around a habitation, or a fold, seeking whom he may devour." These ideas, with some others, the reader may perhaps discover in the following quotation: which seems to be pretty strongly descriptive of some parts, at least, of the character of Satan. "The Bostandgi Bachi, who of all the exterior officers of the Seraglio is most frequently in the presence of his master, and whose duty it is to give him an account of all irregularities, and disorders; and who frequently goes his rounds to discover them, in one of his maritime excursions happened to come as far as Buyukdera. [Compare the prologue to the book of Job.] "The moon began to appear, and a dead calm invited us to go upon the water; when the confused cries at a distance, of persons beaten, and others beating them, proclaimed the arrival of the Bostandgi Bachi. Mice are not more in haste to run away at the approach of a cat, than all the women now were to hide themselves. The dragoman's lady, and Madame du Tott, who had nothing to fear, alone dared to abide the coming of this great officer, who quickly made his appearance in a barge manned with four-and-twenty rowers. He had been to chastise the irregularities of some drunken persons, and lay hold of some women, a little too gay, who had fallen under his notice..... A fisherman, being interrogated which way the Bostandgi Bachi had taken, spread a still greater alarm, by informing us, that after having landed, without noise, at the kiosk of a Grecian lady, and listened for some minutes to the conversation which passed in it, that officer, accompanied by several of his attendants, had scaled the windows... Further intelligence relieved the company from the anxiety of impatient curiosity-Lay aside your fears,' said the bringer of it, to one of the strangers of our party; your cousin and her friend have been let off, for all the diamonds, trinkets, and money they had about them: there was no room for hesitation; the Bostandgi Bachi surprised them; ordered them to be taken on board his barge, and conveyed to prison; his avarice at length rendered him tractable, but he has left them much less pleased with their evening's entertainment than they expected to have been.' "As we passed by the houses on the shore, we amused ourselves by making remarks on their possessors, who from their kiosks made the like remarks on us; and I collected as we went along, a great deal of information, which had it been known to the Bostandgi Bachi, he would have derived from it a considerable advantage." Du Tott, Part I. 43, 101. *If we knew precisely how closely the assemblies of the first Christians were watched by the heathen, probably we might better understand the term angels in No. 8. Pliny's Letter to Trajan, A. D. 106, seems to hint at spies of more than one description; he mentions libellus sine auctore, an information without a name annexed :—alii ab indice nominati, Christians were not accused by name by a regular informer-and Trajan's answer apparently alludes to secret agents sent out,-Conquirendi non sunt, they are not to be sought for. Were not these spies, whose object was cruel profit, derived from detected improprieties, Satans? The vile reports afterwards raised of Christian worship, possibly, originated in neglect of the Apostle's caution. No. CLIV. CONSIDERATIONS ON JOSHUA'S MIRACLE OF AMONG the services unintentionally rendered to Sacred Literature, by a late notorious attack on Christianity, we must reckon the able Answers to which it gave occasion. That by the late Bishop of LLANDAFF was conspicuous both for matter and manner: nevertheless, if a statement more correct than occurred to that excellent writer, of any event of Holy Writ, might be laid before the public, all who are acquainted with his Lordship's candour will be persuaded of his gratification with the attempt, though it might proceed on principles different from what he had adopted. We must acknowledge, that on the subject of Joshua's miraculuous Detention of the Sun and Moon, we have never been able to acquiesce in the reference made by his Lordship, as heretofore by others, to the report of Herodotus, respecting certain ambiguous expressions of the Egyptian priests; nor to the yet more distant annals of the Chinese empire; as alluding to that event. The latter are too little decisive, and of too indistinct authority to be relied on; the former, we conceive, is capable of a very different explanation and application. The miracle of the staying of the Sun and Moon by Joshua, being a geographical and an astronomical fact, must be examined and vindicated on geographical and astronomical principles: which is what this number humbly proposes to attempt. We would willingly omit a verbal examination of the passage; but, as it is indispensable, the reader will pardon it. It stands thus, Josh. x. 9, &c. "Joshua went from Gilgal-attacked the enemy at Gibeon-drove them towards the ascent to Bethoron-to Azekah-to Makkedah: as they were descending from Bethoron, a violent hail-storm overtook them; and by this was the chief slaughter of them made. Then spake Joshua to the Lord, and he said, in the eyes of Israel, Sun ( SHEMESH) in GIBEON Continue; and Moon ( IRECH) in the valley of AILUN.' And the shemesh continued, and the irech stayed.--Is not this recorded in the book of Jasher?" and the shemesh stayed in the partition-division-of the heavens; and did not make haste to set: like unto a whole day:" i. e. it produced a whole nucthemeron, or day (what we should now call of twenty-four hours) of light. This seems to have been the opinion of the author of Ecclesiasticus, chap. xlvi. "was not the Sun stopped by Joshua: and (ua HMEPA EYEVETO Tρos duo) one hemera-DAY-LIGHT-made equal to Two? i. e. instead of being twelve hours long, it was twenty-four. By way of shortening criticism, it is assumed, 1. that shemesh signifies the light issuing from the Sun; not the body of the Sun, itself; as Exod. xvi. 21; Deut. xxxiii. 14, 1 Sam. xi. 9; Eccles. xi. 7. 2. Also, that irech signifies the light reflected from the Moon; not the body of the Moon itself: as Deut. xxxiii. 14; Isa. lx. 20. 3. That CHеJI (the division) may be taken for the horizon; that being the natural division of the heavens, into (1) the upper heavens, those visible to the spectator-those above the horizon, as astronomers speak; and (2) the under heavens, those beneath the apparent horizon; those concealed from view: whereas, there is no natural division or distinction in the zenith, the centre of the heavens, neither at noon-day, nor at any other time, wherefore that should be thus denoted: all such ideas are subsequent to the introduction and use of time-measurers, which are now become so common among us, that we find it difficult to conceive of their absence, or non-existence; and to make adequate allowance for the rough calculations of early ages. |
