So we also, when we were children, were serving under the elements of the world.
ουτως και ημεις οτε ημεν νηπιοι υπο τα στοιχεια του κοσμου ημεν δεδουλωμενοι
12 Church Fathers comment on this verse
Here the Apostle speaks of childhood not in age, but in understanding. He shows that God wished from the beginning to grant us His blessings, but because we were still in a state of infancy, He left us under the elements of the world.
That is, He left us under new moons and Sabbaths, because these days depend for us on the course of the sun and the moon.
In childhood, not by age, but by knowledge of God. By the material principles of the world he means new moons and Sabbaths, because these days come to us from the course of the moon and sun.
Therefore those who now subject us to the Law thereby make us children and enslave us to the elements of the world. Yet we have already become perfect men, sons of God, stewards, and masters.
We also learn that God from the beginning desired to give this adoption, for in this the inheritance consists. But our immaturity hindered it.
Wishing to remove the Law entirely, he did not say, "we were enslaved to days," but "to the material principles of the world," in order to shame more strongly those who still incline toward obedience to the Law.
Do not be troubled that, by the flow of the discourse, the principles are thought of as rulers and supervisors.
First, you must think of the Law as ruler, as also child-guide, and not them. Therefore he called the new moons and Sabbaths principles.
Besides, he expressed himself thus in order to draw them wholly away from the Law and to shame them, as he will reveal even more clearly further on.
Some, however, understood by the elements the natural, preparatory law.
If, while serving the principles of the world as creatures, we were infants and without understanding, and if, according to them, the Son of God is a creature and a created thing, then we are still guilty of the ancient offenses.
Even now we are infants no less than before, again serving the creature instead of the Creator.
But if, having known as true God and Master Him who was born of a woman and came under the Law, we departed from serving the creature instead of the Creator, then Christ is God and the true Son.
Having become partakers of Him, we received adoption and have already been proclaimed free. We have put on the free Son Himself, so that the image of our ancient slavery might disappear.
The people who belong, by virtue of one faith, to the one seed of Abraham, though gathered from Jews and Gentiles, are partly under the guidance of the Law because of the age of infancy.
This is the part that includes the Jews. Partly they are under the material principles of the world, and this part is the Gentiles.
The Apostle includes himself among the Gentiles, for he does not say, "While you were children, you were enslaved to the material principles of the world."
On the contrary, he says, "So we also, while we were children, were enslaved to the material principles of the world."
Here there is no reference to the Jews, to whom Paul belonged by origin. Rather, at least in this place, he includes himself among the Gentiles, since in this way he can unite himself with those to whom he was sent to preach the Gospel.
So also we, when we were children, that is, while the world was a child under the unsteady order of the law, were enslaved as though to the principles of the world.
By the elements of the world Paul means the same persons of whom he previously spoke as guardians and stewards. At first we were placed under the guidance of these representatives. Not yet understanding the coming of the Son of God to us, we were prepared through such mediation.
Some think that the angels are those who rule over the four elements of the world, that is, earth, water, fire, and air. ... Very many suppose that by the elements of the world one should understand heaven and earth and what lies between them.
For Greek sages, barbarian nations, and Romans worshiped the sun, moon, seas, and gods of mountains and forests, with the abomination of every superstition. We were freed from them when Christ came, for we understood that they were creatures, not deities.
Others understand the elements of the world as the Law of Moses and the sayings of the prophets. Through them we receive, as it were, the beginnings and preliminary knowledge in the Scriptures, the fear of God, which is the beginning of wisdom (cf. Ps 110:10; Prov 1:7; Prov 9:10).
The Law of Moses and the prophets can be understood as the beginnings of Scripture. Through them syllables and names are joined. They are studied not for their own usefulness, but for another end.
That end is that we may be able to read the composed prayer. In it attention is given more to the meaning and ordering of the words than to the first rules of writing.
As for our interpretation of the Law and the prophets as elements of the world, world is commonly used to mean those who live in the world.
“So we also, while we were children, were slaves under the elements of the world.” By the elements of the world he means the same persons of whom he previously spoke as protectors and stewards.
At first we were placed under the guidance of these presiding powers. Not yet understanding the coming of the Son of God to us, we were prepared through such mediation.
Some think that the angels are those who rule over the four elements, elementis, namely earth, water, fire, and air. It is necessary, they say, that one who believes in Christ should first be under their governance.
Very many suppose that by the elements of the world one should understand heaven and earth and what lies between them. For Greek sages, barbarian nations, and Romans worshiped the sun, moon, seas, and gods of mountains and forests, with the abomination of every superstition.
We were freed from them when Christ came, for we understood that they are creatures, not deities.
Others understand the elements of the world as the Law of Moses and the sayings of the prophets. Through them we receive, as it were, the beginnings and preliminary knowledge in the Scriptures, that is, the fear of God, which is the beginning of wisdom.
Finally, to those who ought already to be perfect, but who have neglected the truth and still cling only to the beginnings of Christian teaching, the Apostle writes in Hebrews: “Though by this time you ought to be teachers, you again need to be taught what are the beginnings of the word of God” (Heb 5:12).
On the other hand, someone may object that in Colossians the Apostle calls something else the elements of the world, saying: “Beware lest anyone deceive you through philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ” (Col 2:8).
Yet by adding “according to the tradition of men” and “vain deceit,” he shows that in Colossians and Galatians he does not call the same things elements of the world.
Indeed, when the fullness of time came, we were redeemed from these elements of the world. Ascending to what is higher, we received adoption as children of God.
Yet nothing is said of them like what follows here. Rather, the Scriptures are simply called elements of the world.
Therefore, as we have said, the Law of Moses and the prophets can be understood as the beginnings of letters or of Scripture. Through them syllables and names are joined. They are studied not for their own usefulness, but for another end.
That end is that we may be able to read the composed prayer. In it attention is given more to the meaning and ordering of the words than to the first rules of writing.
As for our interpretation of the Law and the prophets as beginnings of the world, one must note that world is commonly used to mean those who live in the world. Thus the same Paul says: “God was in Christ, reconciling the world to Himself” (2 Cor 5:19).
And in the Gospel: “The world was made through Him, and the world knew Him not” (Jn 1:10).
Some interpret this passage even more freely. Since the Law has a shadow of good things to come, they ask whether we shall first be children in that other world of which the Savior says, “I am not of this world” (Jn 8:23).
They ask whether, having been placed under beginnings and elementary parts, we shall then little by little reach perfection. They ask whether we shall again take the place of adoption which we once lost.
By the elements of the world Paul means both new moons and the Sabbath. New moons are lunar days observed by the Jews, and the Sabbath is the day of rest.
Therefore, before the promise came, that is, before God granted mercy and justified believers by cleansing them, we were subject to fellow slaves, as to guardians. Our subjected freedom was the cause of sin.
He called the observance of the lawful prescriptions the “elements of the world,” because day and night are determined by the sun and moon. From days are composed weeks, months, and years.
The law commanded the keeping of Sabbaths, new moons, annual feasts, and weeks of years. Therefore the Apostle said, “We were enslaved under the elements of the world,” for time is composed by these.
"We were enslaved under the principles of the world." Some consider slavery to the principles of the world to mean pagan service to the powers of nature: fire, water, winds, and generally gods as personifications of physical phenomena.
Others understand it as the Jewish fulfillment of the ritual Law, especially the feasts determined by the course of the sun and moon.
But the Apostle wrote to Christians who, though composed chiefly of Gentiles, had been carried away by the false teachings of the Judaizers.
Therefore he could not be pointing exclusively either to Jewish or to pagan worship.
Most likely, the Apostle used the expression "principles of the world" in the sense of the preliminary, immature state of Christians' religious concepts in their former life.
Then, according to the Apostle's expression (1 Jn 4:2), they were in the world and thought in a worldly way.
They had only elementary notions in religion, whether correct or incorrect. In this respect it is all the same.
We Jews, “while we were children, were enslaved to the material principles of the world.” Such are circumcision, sacrifices, washings, fragrances, ointments, new moons, Sabbaths, and the like.
Among the Greeks, the elements are the letters from which words are formed, and then the elementary teaching offered to children. This applies very well to the law. It is only elementary teaching (Bishop Theophan).
Blessed Jerome writes: “By the letters one may understand the law of Moses and the sayings of the prophets, because through them the fear of God is received, the beginning of wisdom, and guidance toward the Redeemer, the Lord Jesus Christ.”
Continuing his discourse on the uselessness of the Law, the Apostle speaks of the time under the Law as a kind of childhood.
Then a child, even if he is the master's child, is subject through natural immaturity to the disorderly action of material life.
For guidance he is necessarily entrusted to guardians and stewards, and therefore for a time he appears like slaves without rights.
But when the time of maturity comes, it is clear that the rich heir has no need to be in the position of a slave. He can and must be master of the inheritance prepared for him.
Christians must be such. Having become fellow-heirs of God's promises concerning Christ, they cannot and must not remain slaves of the Law.
"The comparison of the Law with tutelage very clearly expresses both the need, or value, of the Law and its temporary meaning," says Bishop Theophan.
"The comparison in the holy Apostle chiefly concerns lack of freedom, and the other feature is this: until the time appointed by the father. When this time ends, this bond also ends.
"The son, as one already brought up and instructed, begins to act independently."
According to St. John Chrysostom's explanation, "The Apostle speaks here of childhood not according to age, but according to understanding.
"He shows that God from the beginning wished to bestow His blessings on us. But since we were still in a state of childhood, He left us under the principles of the world.
"That is, He left us in dependence on new moons and Sabbaths, since these days depend for us on the course of the sun and moon.
"Therefore those who now bring you under the yoke of the Law do the same as if they returned you, who have reached perfect age, back to infancy."
And Blessed Jerome says: "By the principles of the world the Apostle here meant the same ones whom he had earlier called rulers and supervisors.
"One may understand by them also the letters from which syllables and words are composed, and which are learned not for themselves, but for another purpose.
"That is, they are learned so that one may read complex speech. By the letters one may understand the Mosaic Law and the sayings of the prophets.
"For through them is received the fear of God, the beginning of wisdom, and guidance to the Deliverer, the Lord Jesus Christ."
The first feature of the comparison is this: so also we, the Jews, according to God's initial election, are sons to God, as He Himself bears witness through Isaiah: "I have begotten sons" (Is 1:2).
We were chosen for this, but were not immediately revealed as such. True sons of God are those who are born of God.
But one can be such only in Christ Jesus, when those who receive the Lord are essentially born of God; see Jn 1:12-13.
At that time the people were not able to receive the Lord. They had to be educated for this. The Law was appointed as educator.
This inability to receive the Lord, so as to become essentially sons to God through Him, is what the holy Apostle calls the childhood of the Jewish people. It made tutelage necessary, as though under a yoke.
The holy Apostle expresses the chief feature of the comparison by the word "we were enslaved." We were like slaves, in an unfree state, bound on every side: do not touch, do not taste, do not handle.
A heavy hand led us, and heavy bonds lay upon us. By the principles of the world the Apostle means the Law, as a service to God chiefly through material things.
All the justifying, sanctifying, and propitiatory rites of the Law were performed through elements, that is, through material elements.
Such were circumcision, sacrifices, washings, fragrances, ointments, new moons, Sabbaths, and the rest. Everything there was determined in detail as an unavoidable law, whose violation brought God's wrath.
Whether you wish it or not, do it, or else punishment follows. This is enslavement.
For all that, it was an enslavement of a kind that educated and instructed. Therefore one may also have in view here the figurative meaning of "principles."
Among the Greeks, letters are called "elements," from which words are composed. By extension, the term means the initial instruction given to children.
This applies very well to the Law. It was, indeed, initial instruction. We were enslaved, says the Apostle, to the Law with a view to initial instruction.
This had to end when the Teacher of true wisdom came.
Blessed Jerome writes: "By the principles of the world the Apostle here meant the same ones whom he had earlier called rulers and supervisors.
"One may understand by them also the letters from which syllables and words are composed. They are learned not for themselves, but for another purpose.
"That is, they are learned so that one may read complex speech, having in mind no longer the order of the letters, but the meaning expressed by the words.
"By the letters one may understand the Mosaic Law and the sayings of the prophets. For through them is received the fear of God, the beginning of wisdom, and guidance to the Deliverer, the Lord Jesus Christ."
St. Chrysostom brings the discourse to the application of this comparison, or to the conclusion from it.
"The Apostle speaks here of childhood not according to age, but according to understanding. He shows that God from the beginning wished to bestow His blessings on us.
"But since we were still in a state of childhood, He left us under the principles of the world. That is, He left us in dependence on new moons and Sabbaths.
"For these days depend for us on the course of the sun and moon. Therefore those who now bring you under the yoke of the Law do the same as if they returned you, who have reached perfect age, back to infancy.
"Do you see what the observance of days means? It brings the master, the lord of the house, who has full authority over everything, down to the condition of a slave."
Passages read together with this verse.
Greek text, 13 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS