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Another support upon which philosophy relies is man's inbred veneration for
ceremonial, custom and observance--in other words for Religion. This the apostle
speaks of as "the rudiments of the world". The word "rudiments" or "elements" is a
translation of stoicheion, meaning a "first step". It is associated with childhood and
immaturity:--
"For when for the time ye ought to be teachers, ye have need that one teach you again
which be the first principles (elements) of the oracles of God; and are become such as
have need of milk, and not of strong meat . . . . . strong meat belongeth to them that are of
full age" (perfect) (Heb. 5: 12-14).
Seeing that the apostle ardently desired to present every man perfect, we can well
understand his abhorrence at the intrusion of the "rudiments" or "elements". In Gal. 4:
he speaks of the dispensation of law as a system of bondage to "weak and beggarly
elements", consisting of the observance of days, and months, times and years--very
much like the new moons and sabbaths of Col. 2: 16. "Are ye so foolish?" he writes to
the Galatians, "having begun in the Spirit, are ye now made perfect in the flesh?"
(Gal. 3: 3). All our associations with the elements of the world were cancelled once and
for all by the redemption of Christ (Gal. 4: 3-5) and our death with Him (Col. 2: 20).
The wisdom of this vain, deceitful philosophy is in strong contrast with the wisdom
of God, expressed in the cross of Christ (I Cor. 1: 17). It is "foolishness with God"
(I Cor. 3: 19); it is "fleshly" (II Cor. 1: 12); and it is "devilish" (James 3: 15-17).
In Colossians, the apostle has in view the exalting of the "shadows" above the
substance. Such an attitude is entirely foreign to the glorious fullness of the revelation of
the mystery; it hinders the growth and perfecting of the saints; and it is dishonouring to
the Lord as Head.
This vain, deceitful philosophy was "according to" tradition, and "according to"
rudiments, but it was not according to Christ. This is the touchstone of all truth,
doctrinally, practically and dispensationally. We need not waste this minutes over any
book which does not accord with this supreme test. What place has Christ in the scheme?
How far is He indispensable? Is He the First and the Last? Or is the believer asked to
supplement His finished work? These are the vital questions. Be not deceived.
Sanctification is not furthered by the flesh or by the elements of the world. It is not
strengthened by observing days, feasts or fasts. It is not made purer by neglecting the
body, and it can be choked and spoiled by a false humility. It can only grow in the soil of
grace and in the sunlight of full acceptance in the Beloved.
We have dealt, to some extent, with the deception. We must consider in our next
article the corrective of verses 9 and 10.