A B C D E F G H I J K L M N O P Q R S T U V W XY Z

Tyndale Open Bible Dictionary

ELEMENTAL SPIRITS*, ELEMENTS

Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.

Range of Meanings

The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.

In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.

In the third century AD another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.

Elementary Spirits

A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the rsv), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”

Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).

However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century AD, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.

Elementary Principles

Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (KJB) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.

Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.

Elementary Existence

By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).

This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).

In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).