There is yet one more instance of the use of this term, and though the text is probably not so often quoted in opposition to the law of God as are the others, we will examine it, because it adds strength to the position that the law is unchangeable.
The Bondage of Sin
In the 4th chapter of Galatians Paul continues the argument of chapter 3. He starts out with the statement that the heir, so long as he is a child, must be under tutors and governors, even though he be lord of all. He cannot come into possession of his inheritance until he is of age. "Even so we, when we were children, were in bondage under the elements of the world." (Galatians 4:3)
In this figure the child is used to represent the sinner before he accepts Christ. Until that time, as has been repeatedly shown from the Bible, every man is in bondage, in prison; we are at liberty only when we are in Christ. That the bondage here referred to is indeed the bondage of sin, may be seen by an examination of verses 8 and 9: "Howbeit then, when you knew not God, you did service unto them which by nature are no gods." (Galatians 4:8)
This language shows to whom Paul was writing. The members of the Galatian churches had been heathen, doing service to "them which by nature are no gods," and not to the God who created all things; that is, before they knew the true God they worshiped idols.
And Paul's language to them will apply equally well to us, for, whether a man be brought up in a Christian or a heathen land, so long as he does not know God, he is virtually a heathen; he may not be a worshiper of images of wood or stone, but he has other gods before the one, true God. And no man who is not in Christ can know God, for Christ says: "No man comes unto the Father but by me." (John 14:6)
So then, although Paul addressed his words directly to those who had been idolaters in the commonly accepted sense of the word, they apply to all. The apostle continues: "But now, after that you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, whereunto you desire again to be in bondage?" (Galatians 4:9)
To what were they once in bondage? To sin, for they had been practicing idolatry, with its accompanying vices, in direct violation of God's law. Then sin, in its various forms, constitutes the "elements" under which they had been in bondage. It is justly termed "the elements of the world," because it is of the earth, and not of Heaven.
It is the same term which Paul uses when, in writing to the Colossians, he warns them not to be spoiled by "philosophy and vain deceit, [by] the tradition of men, [by] the rudiments of the world." (Colossians 2:8)
They are weak in that they can give no liberty or peace even though they promise it; (2 Peter 2:19) and the term "beggarly," fitly expresses the despicable nature of sin.
We find, then, the same statement in Galatians 4:3 that is made in Romans 3:19; Galatians 3:22, etc., namely that all the world are by nature in the bondage of sin, "under the law." What next?
Christ Made Under the Law
"But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons." (Galatians 4:4-5)
Whom did Christ come to redeem? "Them that were under the law." (Galatians 4:5)
Compare this with: "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief." (1 Timothy 1:15)
And again this: "For the Son of man is come to seek and to save that which was lost." (Luke 19:10)
There should be no doubt as to the meaning of the term, "under the law." The plan of salvation has no reference to any but to those who were "lost," who were "sinners," or, in other words, "under the law." The name "Jesus" was given to Christ before His birth, because, the angel said, "He shall save His people from their sins." (Matthew 1:21)
He saves us from nothing but sin and its penalty. This point will be made still more clear when we consider the position Christ had to assume in order to accomplish our salvation from sin. The text under consideration says that He was: "Made under the law, to redeem them that were under the law." (Galatians 4:4)
That is, He had to put himself in the exact condition of those whom he would save. In Hebrews 2 we read of Christ: "For verily He took not on Him the nature of angels, but He took on Him the seed of Abraham." (Hebrews 2:16)
The meaning is, as indicated by the marginal reading, that he came not to redeem angels but men. "Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." (Hebrews 2:17)
He was made "in all things" like those whom he came to redeem. Someone may exclaim, "What! do you think that Christ was a sinner?"
By no means. "[He] was in all points tempted like as we are, yet without sin." (Hebrews 4:15)
The Penalty of the Law
He was absolutely good, the embodiment of goodness, yet he was counted as a sinner. In no other way could he be made "in all things" like His brethren, for they were sinners. In proof of this we quote: "For He [God] has made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." (2 Corinthians 5:21)
As a parallel to this read: "All we like sheep have gone astray; we have turned every one tohis own way; and the Lord has laid on Him [Christ] the iniquity of us all." (Isaiah 53:6)
He bore the sins of the world as though they were His own. If it were not so, He would not have died; for: "The wages of sin is death." (Romans 6:23)
None can die except those in whom sin is found; our sins were laid on Christ, and accounted as His; and so, although personally "He knew no sin," He was made to suffer the penalty of the law as a transgressor. And herein is the unspeakable love of Christ, that the innocent should assume the crimes of the guilty, and die in his stead. It was because Christ had taken upon himself. "The form of a servant," (Philippians 2:7) that He became obedient unto death. Some have thought it nothing less than blasphemy to speak of Christ, the sinless one, as being made a sinner, and suffering the penalty for sin, but it is from this very thing that He derives His highest glory. We simply state the fact as we find it in the Bible. This is the unfathomable mystery which angels desire to look into, (1 Peter 1:12) and which will to all eternity call forth the love and adoration of the redeemed hosts.
We think a careful reading of the above, together with many Scripture texts for which we have not space, will convince all that to say that one is "under the law" is equivalent to saying that he is subject to its penalty as a sinner.
Galatians 4:4-5, then, teaches the simple fact that in order to save those who, on account of having violated the law, were under the condemnation of death, Christ put himself in their place and suffered the penalty of the law.
And what is the condition of those who are thus redeemed from under the law? They "receive the adoption of sons;" (Galatians 4:5) and in harmony with this, Paul says in the 8th of Romans that those who "walk not after the flesh," (Romans 8:4) but "are led by the Spirit of God, are the sons of God." (Romans 8:14)
An Erroneous Theory
Before leaving this text, we wish to apply it to the theory that the law of God was given solely to Jews, and that "under the law" means subject to the law; the theory that would make the law binding upon the Jews alone.
If this theory be true, what is the result? Since Christ came to redeem only those who were under the law, it would follow that all the Jews will be redeemed, and no others. This would be making salvation not only "of the Jews," but for the Jews. This conclusion cannot be evaded.
But Christ came to save the "lost," (Matthew 18:11) those who were "under the law." (Galatians 4:5) Now none can be under the law, that is, transgressors of the law, but those to whom the law was given; and therefore if the law was given for none but the Jews, then none but the Jews will be saved. But this is not true, because "He [Christ] died for all." (2 Corinthians 5:15)
A man should think at least twice before he takes a position that not only contradicts the Bible but shuts him out from an interest in the plan of salvation. Christ died for those who were under the law; and that all men were under the law, is shown by the fact that "whosoever will," (Revelation 22:17) may avail himself of the provisions of the gospel.
The Curse of the Law
At the risk of making this article too long, we notice one more passage, which should be considered in this connection. "Christ has redeemed us from the curse of the law, being made a curse for us; for it is written, cursed be every one that hangs on a tree." (Galatians 3:13)
This is an exact parallel to Galatians 4:4-5. Christ was made a curse, in order to redeem us from the curse. Now what was the curse which fell upon Christ? It was death, as the remainder of the verse shows: "For it is written, cursed is every one that hangs on a tree." (Galatians 3:13) "The wages of sin is death." (Romans 6:23)
Death is the curse which the law pronounces upon every transgressor; but from this Christ has delivered us (if we believe on Him), by voluntarily becoming our substitute. Take this verse in connection with the preceding: "And the law is not of faith; but the man that does them shall live in them." (Galatians 3:12)
The man that keeps the commandments of God shall live. (See Leviticus 18:5) But no man has kept them; consequently the curse has fallen upon all. "Death passed upon all men, for that all have sinned." (Romans 5:12)
From this curse we can be redeemed only by Christ. And the person thus redeemed from the curse must keep the law, or else he will again bring himself under the curse; for those only have life who keep the law.
In each of these texts that we have considered we are brought to the same point, namely, that Christ is our only hope of escape from the penalty of universal and immutable law. And knowing with what an inexorable grasp the law holds its victims, we can glory in the fact that: "Christ ... is made unto us wisdom, and righteousness, and sanctification, and redemption." (1 Corinthians 1:30)--Signs of the Times, September 18, 1884--Original title: Under the Law (Concluded.)