The philosophy and empty deceit in 2:8 are not only according to the tradition of men but also according to the elements of the world, Here and in Colossians 2:20 and Galatians 4:3 the expression “the elements of the world” does not refer to substances; rather, it refers to the rudimentary teachings of both Jews and Gentiles, teachings that consist of ritualistic observances in meats, drinks, washings, and asceticism. In the eyes of Paul, the traditions of men were merely elementary principles. These traditions are included with the elementary principles of the world.

Paul concludes Colossians 2:8 by saying that the philosophy and empty deceit are not according to Christ. Christ is the governing principle of all genuine wisdom and knowledge, the reality of all genuine teaching, and the only measure of all concepts acceptable to God.

In Colossians 2:16 and 17 Paul goes on to say, “Let no one therefore judge you in eating and in drinking or in respect of a feast or of a new moon or of Sabbaths, which are a shadow of things to come, but the body is of Christ.” The Greek words rendered “in eating and in drinking” may also be translated “in food and in drink.” Food and drink signify satisfaction and strengthening. The feasts denote the annual Jewish festivals, which signify joy and enjoyment, and the new moon signifies a new beginning with light in darkness. Furthermore, the Sabbaths signify completion and rest. All these items of the ceremonial law are a shadow of the spiritual things in Christ, just as a shadow is a figure of a person’s body. The festivals, the new moons, the Sabbaths, and the regulations concerning eating and drinking all were shadows. The body, the solid substance, of the shadows is Christ.

In Colossians 2:20 Paul says, “If you died with Christ from the elements of the world, why as living in the world do you subject yourself to ordinances.” The elements of the world include Jewish observances, heathen ordinances, and philosophy. They also include mysticism and asceticism. The elements of the world are the elementary principles of worldly society, the rudimentary principles invented by mankind and practiced in society. With Christ we have died to these elements of the world. When Christ was crucified, we were crucified also. In His crucifixion we were released from the elementary principles of the world.

Since we have died with Christ from the elements of the world, Paul asks us why as living in the world we subject ourselves to ordinances, to the elementary principles from which we have died in Christ. The world in verse 20 refers not to the physical earth but to human society. Therefore, here Paul is asking the believers why they still subject themselves to ordinances as if they were still living in human society.

In verse 21 Paul lists some of these ordinances: “Do not handle, do not taste, do not touch.” These are rules and regulations in material things. These rules refer respectively to things that move, to things that are edible, and to things that are tangible. Handling, tasting, and touching include virtually every kind of action. Because these regulations are related to the practice of asceticism, to submit to ordinances concerning handling, tasting, and touching is to practice asceticism.

In Titus 1:14 and 15 Paul again addresses the influence of Gnosticism. The first part of verse 14 says, “Not paying attention to Jewish myths.” The Greek word translated “myths” here refers to words, speeches, and conversations concerning such things as rumors, reports, stories, and fictions. It may include Jewish stories of miracles, or rabbinical fabrications. These myths were the profane and old-womanish tales (1 Tim. 4:7). The Jewish myths mentioned here may have been the seed of the Gnostic mythologies.

In verse 14 Paul also mentions “commandments of men who turn away from the truth.” According to the following verse, these commandments must have been precepts concerning abstinence from meats and other things ordained by God for man’s use. These were the commandments of the earlier Gnostics, not the ascetics, who adopted their theosophy from Jewish sources, probably some derivation from the Mosaic law.

In verse 15 Paul continues, “All things are pure to the pure; but to those who are defiled and unbelieving nothing is pure, but both their mind and their conscience have been defiled.” The statement, “All things are pure to the pure,” must have been a Christian maxim. The apostle quoted it to refute the commandments of men, that is, the precepts of abstinence, which forbade certain actions and the eating of certain foods (1 Tim. 4:3-5; Rom. 14:20).
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