τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου,
τὰ στοιχεῖα] ‘_the rudiments_, _the elementary teaching_’; comp. ver.
20. The same phrase occurs again Gal. iv. 3 (comp. ver. 9). As στοιχεῖα
signifies primarily ‘the letters of the alphabet’, so as a secondary
meaning it denotes ‘rudimentary instruction’. Accordingly it is
correctly interpreted by Clement _Strom._ vi. 8 (p. 771) Παῦλος ... οὐκ
ἔτι παλινδρομεῖν ἀξιοῖ ἐπὶ τὴν Ἑλληνικὴν φιλοσοφίαν, στοιχεῖα τοῦ κόσμου
τάυτην ἀλληγορῶν, στοιχειωτικήν τινα οὖσαν (i.e. elementary) καὶ
προπαιδείαν τῆς ἀληθείας (comp. _ib._ vi. 15, p. 799), and by Tertullian
_adv. Marc._ v. 19 ‘_secundum elementa mundi_, non secundum cælum et
terram dicens, sed secundum literas seculares’. A large number of the
fathers however explained the expression to refer to the heavenly bodies
(called στοιχεῖα), as marking the seasons, so that the observance of
‘festivals and new-moons and sabbaths’ was a sort of bondage to them. It
would appear from Tertullian’s language that Marcion also had so
interpreted the words. On this false interpretation see the note on Gal.
iv. 3. It is quite out of place here: for (1) The context suggests some
_mode of instruction_, e.g. τὴν παράδοσιν τῶν ἀνθρώπων here, and
δογματίζεσθε in ver. 20; (2) The keeping of days and seasons is quite
subordinate to other external observances. The rite of circumcision
(ver. 11), and the distinction of meats (ver. 21) respectively, are
placed in close and immediate connexion with τὰ στοιχεῖα τοῦ κόσμου in
the two places where it occurs, whereas the observance of days and
seasons (ver. 16) stands apart from either.
τοῦ κόσμου] ‘_of the world_’, that is, ‘belonging to the sphere of
material and external things’. See the notes on Gal. iv. 3, vi. 14.
‘In Christ’, so the Apostle seems to say, ‘you have attained the liberty
and the intelligence of manhood; do not submit yourselves again to a
rudimentary discipline fit only for children (τὰ στοιχεῖα). In Christ
you have been exalted into the sphere of the Spirit: do not plunge
yourselves again into the atmosphere of material and sensuous things
(τοῦ κόσμου).’
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