falling
outside
of
His
counsel
(not
even
the
great
crime
of
the
Crucifixion,
Ac
4^8)
—
and
how
uniformly
every-thing
good
and
gracious
is
ascribed
to
His
Spirit
as
its
author
(e.ff.
Ac
ll's,
Eph
28,
Ph
2",
He
IS"-
")•
It
cannot,
therefore,
be
that
in
so
great
a
matter
as
a
soul's
regeneration
(see
Regenehation),
and
the
trans-lating
of
it
out
of
the
darkness
of
sin
into
the
light
and
blessing
of
Christ's
Kingdom
(Ac
26i«,
Col
!"■
'»,
1
P
2»-
'»),
the
change
should
not
be
viewed
as
a
supreme
triumph
of
the
grace
of
God
in
that
soul,
and
should
not
be
referred
to
an
eternal
act
of
God,
choosing
the
individual,
and
in
His
love
calling
him
in
His
own
good
time
into
this
felicity.
Thus
also,
in
the
experience
of
salvation,
the
soul,
conscious
of
the
part
of
God
in
bringing
it
to
Himself,
and
hourly
realizing
its
entire
dependence
on
Him
for
everything
good,
will
desire
to
regard
it
and
will
regard
it;
and
will
feel
that
in
this
thought
of
God's
everlasting
choice
of
it
lies
its
true
ground
of
security
and
comfort
(Ro
S'*-
»■
ss.
si).
It
is
not
the
soul
that
has
chosen
God,
but
God
that
has
chosen
it
(cf.
Jn
1518),
and
all
the
comforting
ahd
assuring
promises
which
Christ
gives
to
those
whom
He
describes
as
'
given'
Him
by
the
Father
(Jn
68'-
>'
etc.)
—
as
His
'sheep'
(Jn
10'-'
etc.)
—
are
humbly
appropriated
by
it
for
its
consolation
and
encouragement
(cf.
Jn
68'
lo^'-^'
etc.).
On
this
experiential
basis
Calvinist
and
Arminian
may
be
trusted
to
agree,
though
it
leaves
the
speculative
question
still
unsolved
of
how
precisely
God's
grace
and
human
freedom
work
together
in
the
production
of
this
great
change.
That
is
a
question
which
meets
us
wherever
God's
purpose
and
man's
free
will
touch,
and
probably
will
be
found
to
embrace
unsolved
element
till
the
end.
Start
from
the
Divine
side,
and
the
work
of
salvation
is
all
of
grace;
start
from
the
human
side,
there
is
responsibility
and
choice.
The
elect,
on
any
showing,
must
always
be
those
in
whom
grace
is
regarded
as
effecting
its
result;
the
will,
on
the
other
hand,
must
be
freely
won;
but
this
winning
of
the
will
may
be
viewed
as
itself
the
last
triumph
of
grace
—
God
working
in
us
to
will
and
to
do
of
His
good
pleasure
(Ph
2",
He
132"-
«i).
From
this
highest
point
of
view
the
antinomy
disappears;
the
believer
is
ready
to
acknowledge
that
it
is
not
anything
in
self,
not
his
willing
and
running,
that
has
brought
him
into
the
Kingdom
(Ro
9"),
but
only
God's
eternal
mercy.
See,
further,
Predestination,
Regeneration,
Reprobate.
James
Orr.
ELECT
LADY.—
See
John
[Epistles
op,
ii.].
EL
-ELOHE
-ISRAEL
.
—Upon
the
'
parcel
of
ground
'
which
he
had
bought
at
Shechem,
Jacob
built
an
altar
and
called
it
El-elohe-Israel,
'El,
the
god
of
Israel,'
Gn
33"
(E).
This
appears
a
strange
name
for
an
altar,
and
it
is
just
possible
that
we
should
emend
the
text,
so
as
to
read
with
the
LXX,
'
be
called
upon
the
God
of
Israel.'
EL
ELYON.—
See
God,
and
Most
High.
ELEMENT.
—
A
component
or
constituent
part
of
a
complex
body.
The
ancient
philosophers
Inquired
after
the
essential
constituent
elements,
principles,
or
substances
of
the
physical
universe;
and
many
supposed
them
to
consist
of
earth,
air,
fire,
and
water.
As
used
in
the
NT
the
word
always
appears
in
the
plural.
1.
In
2
P
S'"
"
the
physical
elements
of
the
heavens
and
the
earth
are
referred
to
as
destined
to
destruction
at
the
sudden
coming
of
the
Day
of
the
Lord,
'
by
reason
of
which
the
heavens
being
on
fire
shall
be
dissolved,
and
the
elements
shall
melt
with
fervent
heat.'
In
the
same
sense
the
apocryphal
Book
of
Wisdom
(7")
employs
the
word,
and
speaks
of
'the
constitution
of
the
world
and
the
operation
of
the
elements.'
It
should
be
observed
also
that
the
later
Jewish
angelology
con-ceived
these
different
elements
and
all
the
heavenly
bodies
as
animated
by
living
spirits,
so
that
there
were
angels
of
the
waters,
the
winds,
the
clouds,
the
hail,
the
frost,
and
the
various
seasons
of
the
year.
Thus
we
read
in
the
NT
Apocalypse
of
the
four
angels
of
the
four
winds,
the
angel
that
has
power
over
fire,
the
angel
of
the
waters,
and
an
angel
standing
in
the
sun.
And
so
every
element
and
every
star
had
its
controlling
spirit
or
angel,
and
this
concept
of
the
animism
of
nature
has
been
widespread
among
the
nations
(see
Angel).
2.
The
exact
meaning
of
the
phrase
'elements
of
the
world'
in
the
four
texts
of
Gal
48-
'
and
Col
28-
"
has
been
found
difficult
to
determine,
(a)
Not
a
few
interpreters,
both
ancient
and
modern,
understand
the
'elements'
mentioned
in
these
passages
to
refer
to
the
physical
elements
possessed
and
presided
over
by
angels
or
demons.
It
is
argued
that
the
context
in
both
these
Epistles
favours
this
opinion,
and
the
express
statement
that
the
Galatians
'
were
in
bondage
to
them
that
by
nature
are
no
gods,'
and
the
admonition
in
Colossians
against
'philosophy,
vain
deceit,
and
wor-shipping
of
the
angels,'
show
that
the
Apostle
had
in
mind
a
current
superstitious
belief
in
cosmic
spiritual
beings,
and
a
worshipping
of
them
as
princes
of
the
powers
of
the
air
and
world-rulers
of
darkness.
Such
a
low
and
superstitious
bondage
might
well
be
pro-nounced
both
'weak
and
beggarly.'
(6)
But
probably
the
majority
of
interpreters
understand
by
these
'elements
of
the
world'
the
ordinances
and
customs
of
Jewish
legaUsm,
which
tied
the
worshipper
down
to
the
ritualism
of
a
'worldly
sanctuary'
(cf.
He
9').
Such
a
bondage
to
the
letter
had
some
adaptation
to
babes,
who
might
need
the
discipline
of
signs
and
symbols
while
under
the
care
of
a
tutor,
but
it
was
a
weak
and
beggarly
thing
in
comparison
with
conscious
Uving
fellowship
with
the
Lord
Christ.
For
the
sons
of
God
through
faith
in
Jesus
Christ
are
not
to
remain
little
children,
or
in
a
state
of
dependence
nothing
different
from
that
of
a
bond-servant,
but
they
receive
the
fulness
of
the
Holy
Spirit
in
their
hearts,
and
cry
'
Abba,
Father.'
Such
are
no
longer
'
held
in
bondage
under
the
rudiments
of
the
world,'
for
Christ
sets
them
free
from
dependence
upon
rites,
ordinances,
vows,
sacrifices,
observance
of
times
and
seasons,
which
all
belong
to
the
elementary
stages
and
phases
of
the
lower
religious
cults
of
the
world.
It
should
be
noticed
that
both
these
interpretations
of
the
texts
in
Gal.
and
Col.
claim
support
in
the
immediate
context,
and
both
will
probably
long
continue
to
find
favour
among
pains-taking
and
critical
expositors.
But
the
last-mentioned
interpretation
seems
to
command
widest
acceptance,
and
to
accord
best
with
the
gospel
and
teaching
of
St.
Paul.
3.
The
word
is
found
also
with
yet
another
meaning
in
He
5",
where
the
persons
addressed
are
said
to
need
instruction
in
'
the
rudiments
of
the
first
principles
of
the
oracles
of
God.'
Here
the
term
'rudiments,'
or
'elements,'
is
obviously
used
in
an
ethical
sense.
By
these
'elements
of
the
beginning
of
the
oracles
of
God'
the
writer
means
the
primary
and
simplest
truths
of
God's
revelation
of
Himself
in
the
prophets
and
in
Christ.
These
are
the
A
B
C
of
the
Christian
religion.
M.
S.
Terry.
ELEFH
(Jos
1828
only).—
A
town
of
Benjamin,
probably
the
present
village
Lifta,
W.
of
Jerusalem.
ELEPHANT.—
Job
40"
AVm,
but
RVm
correctly
'hippopotamus
'
(see
Behemoth)
.
The
use
of
elephants
in
warfare
is
frequently
noticed
in
the
Books
of
Macca-bees
(e.g.
1
Mac
3m
6"
8'
ll",
2
Mac
IV
13").
See
also
IVORT.
ELEUTHERUS
(1
Mac
11'
128").—
A
nver
which
separated
Syria
and
Fhcenicia,
and
appears
to
be
the
mod.
Nahr
el-Kelnr
or
'Great
River,'
which
divides
the
Lebanon
In
two
north
of
Tripoli.
ELHANAN
('God
is
gracious').
—
1,
The
son
of
Jair
according
to
1
Ch
20^,
of
Jaare-oregim
according
to
2
S
21'»;
in
the
former
text
he
is
represented
as
slaying
Labmi
the
brother
of
Goliath,
in
the
latter
as
slaying
Goliath
himself,
A
comparison
of
the
Hebrew
