The Elemental Forces of the World

Certain phrases in the Greek New Testament are especially hard to understand. One of them is ta stoicheia tou kosmou (Greek: τα στοιχεια του κοσμου), which appears only three times in the NT. This phrase lies behind the underlined portions below.

So also, when we were underage, we were in slavery under the elemental spiritual forces of the world. . . Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years! (Gal 4:3-10 NIV)

See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ. (Col 2:8)

Since you died with Christ to the elemental spiritual forces of this world, why, as though you still belonged to the world, do you submit to its rules: “Do not handle! Do not taste! Do not touch!”? These rules, which have to do with things that are all destined to perish with use, are based on merely human commands and teachings. (Col 2:20-22)

While the NIV uses “the elemental spiritual forces of the world,” consider other translations:

• “the elemental forces of the world” (HCSB)
• “the elementary principles of the world” (ESV)
• “the elemental spirits of the world” (LEB)
• “the elemental spirits of the universe” (NRSV)

What are these “forces” or “principles” or “spirits”?

Two Possible Meanings

The third edition of BDAG (the standard NT lexicon) gives two basic definitions:

(1) “Basic components of something, elements.”

a. physical substances: (e.g., earth, air, water, fire)

b. heavenly bodies

c. fundamental principles of learning

(2) “Transcendent powers that are in control over events in this world, elements, elemental spirits.”

So we have basic elements versus spiritual entities. These do not seem to be remotely similar. How do we decide between them?

Let’s begin by listening to the conclusions of a few NT scholars.

Scholarly Opinions

John Barclay writes,

After decades of debate, recent research has confirmed that ta stoicheia tou kosmou most likely refers to the physical elements of the world (not to ‘rudimentary teaching’ or ‘elemental spirits’). Paul’s remarkable statements are not explained . . . but the best available explanation is that Paul represents both Torah-observance and pagan religious practice . . . as beholden to the natural order of the cosmos through alignment to its elemental, physical components. (409, English transliteration mine)

Martinus de Boer agrees,

With considerable confidence, we can say that, for Paul in the context of his Letter to the Galatians, the phrase ta stoicheia tou kosmou is a technical expression referring in the first instance to the four elements of the physical universe: earth, air, fire, water. (253)

Peter Oakes says the idea that stoicheia refers to the basic physical components was a “meaning well known in Greek-speaking society” (Kindle, 3411). In fact, stoicheia by itself is used this way in 2 Peter 3:10-12:

But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare.

Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat.

However, despite the confident assertions that ta stoicheia tou kosmou refers to basic physical elements, E. P. Sanders writes,

It is impossible to know precisely what Paul had in mind . . . For our purposes, however, it is sufficient to know in general what Paul meant by stoicheia: they are the controlling powers in pagan religion and philosophy. These could have been controlling thoughts, but more likely include supernatural beings such as the gods that govern the stars. (539)

According to Sanders, we can’t know for certain, but we have two main options: (1) controlling thoughts in pagan religion, or more likely, (2) supernatural beings that govern the stars. Sander’s preference for “the gods that govern the stars” aligns with ancient Jewish writings, such as 1 Enoch, Jubilees, and Book of the Luminaries, which connect the heavenly bodies to angels. Brant Pitre, Michael Barber, and John Kincaid are in essential agreement with Sanders:

While many think Paul is simply speaking about the material elements of the world, a more likely reading is that Paul is conflating such elements with the angelic powers who were seen as governing them. (115)

Perhaps Sanders, Pitre, Barber, and Kincaid are correct in seeing overlap between the two possibilities—the physical elements are conflated with angelic powers. Hence when ancient people thought of a star they were also thinking of the angel that governs that star. While these authors highlight the overlap between the ideas, they are still emphasizing the supernatural beings rather than the physical elements—”the gods that govern the stars.”

In sum, we have two possibilities for the meaning of stoicheia: (1) the basic physical components of the universe (2) gods or angels that govern the physical world, especially the heavenly bodies. Which is correct?

Let’s continue by scanning the context of Colossians 2 and Galatians 4.

Colossians 2

Colossians 2 includes the following statements:

• In verse 8, Paul writes, “Hallow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.” Notice that while Paul connects human tradition and the spiritual forces, he also makes a distinction between them. The stoicheia and human tradition are the foundation of “hallow and deceptive philosophy,” but they are not identical with each other.
• Two verses later, after asserting that Christ is the fullness of God, Paul claims that Christ is Lord over all: “He is the head over every power and authority” (v. 10). Who are these powers and authorities? Paul refers to them in the previous chapter:

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. (Col 1:16)

So “every power and authority” includes visible and invisible entities—”visible and invisible, whether thrones or powers . . . ” Anthony Thiselton writes, “There are four classes of heavenly beings that Paul mentions: ‘thrones’ (Gk, thronoi), ‘dominions’ (Gk, kyriotētes), ‘principalities’ (GK, archai), and ‘powers’ (Gk, exousiai)” (35). While Paul doesn’t define any of these groups, I think Thiselton is right that they should be categorized as heavenly beings. They are heavenly beings that were created in Christ and for Christ.

• In 2:15 Paul mentions the powers and authorities again, “And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” Ultimately, who did Christ strip, disarm, and conquer?  The Romans, the Jews, or the spiritual forces of evil? The “powers and authorities” here must be another reference to the invisible forces, but this time it is clear that they are evil. Since everything God created was originally good, these entities must have gone astray from their original design and purpose.
• In 2:20-22 we have Paul’s second reference to the stoicheia: “Since you died with Christ to the elemental spiritual forces of this world, why, as though you still belonged to the world, do you submit to its rules: ‘Do not handle! Do not taste! Do not touch!’? These rules, which have to do with things that are all destined to perish with use, are based on merely human commands and teachings.” This final reference brings us back to where we started—the stoicheia are connected with human tradition and, apparently, religious restrictions. The stoicheia want us to “submit to its rules.” 

Overall, the context of Colossians 2 emphasizes the negative influence of “the elemental spiritual forces of the world.” Together with human tradition, they lead people away from Christ (v. 8), and they are linked to the “powers and authorities” that Christ has triumphed over.

Galatians 4

The context of Galatians 4 connects the elemental forces to “gods” and religious observance, in particular calendrical observances. Paul writes,

So also, when we were underage, we were in slavery under the elemental spiritual forces of the world. . . Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years! (Gal 4:3-10)

Being “in slavery under the elemental spiritual forces of the world” is parallel to “slaves to those who by nature are not gods” and “weak and miserable forces.” This sounds like a reference to evil spirits. In addition, being enslaved to the spiritual forces is characterized by “observing special days and months and seasons and years,” which brings us back to the idea of human tradition and religious rules.

Conclusion

It’s difficult to arrive at a precise definition because a variety of ideas are bundled together in ta stoicheia tou kosmou. These ideas include (1) the basic components of the physical world, (2) human tradition and religion, and (3) evil spirits. These ideas are intertwined because religion outside of Christ connects the basic components of the universe to gods or supernatural beings, and that connection is inspired by the forces of evil. For example, think of how the Aztecs worshiped the sun god, which involved offering human sacrifices. Ultimately, such worship is instigated by evil spirits. While the ideas are linked, if I had to choose between them, I would go with evil spirits because of the references to “powers” and “authorities” in Colossians 1 & 2 and because that is the instigating force.

No matter what stoicheia precisely refers to, let’s not miss Paul’s point: prior to Christ the stoicheia enslaved everyone—both Jews and Gentiles. And even today, outside of Christ, we are still enslaved by these “weak and miserable forces.” But now that we have been set free, we should not turn back to them (Gal 4:3-9).

Les Bridgeman

After graduating from Gordon-Conwell Theological Seminary, I served as a high school Bible teacher in Asia. I enjoy traveling, writing, and playing the drums. My latest book focuses on Paul’s work as a tentmaker and what it means for today.