The Law was an interim stage with a termination point. Disciples are no longer under its jurisdiction, but now, they are in Christ.
Paul argues that adopting the rite of circumcision constitutes
regression to an earlier stage in God's redemptive
history. If Gentiles adopt a Torah-compliant
lifestyle, they will return to bondage under “elementary things."
For the disciple of Jesus, enslavement
under the “elemental” forces of the old era ceased with the arrival of
the Messiah, Jesus Christ, who came “in the fullness of time” to redeem
those who were “under the law.”
As Paul makes his case, the temporal aspect
becomes prominent. The Law was always an interim stage between the
original promise and the arrival of the “seed of Abraham” when the
covenant promises would find their fulfillment.
- “And I say, so long time as the heir is a babe, he differs nothing from a servant, though lord of all, but is under tutors and stewards till the time appointed of the father, so also we, when we were babes, under the elemental things of the world were in servitude, and when the fullness of time came, God sent forth His Son, who came to be of a woman, who came to be under the law, that those under the law he might redeem, that the adoption of sons we may receive; and because you are sons, God sent forth the spirit of His Son into your hearts, crying, 'Abba, Father!' so that you are no more a servant, but a son, and if a son, also an heir of God through Christ” – (Galatians 4:1-7).
ELEMENTAL THINGS
In the passage, the Greek term rendered “elemental”
translates the noun stoicheion. The word refers to the basic components
that comprise a larger whole. Its sense is something akin to “elemental, first
principle, rudimentary” - (Strong’s - #G4747).
In Greek literature, it refers to the
elemental principles of art, science, and discipline. From it comes the idea of
“elementary principles.” It may refer to a single letter, a part of a word, or a
phrase. It conveys the idea of something rudimentary and simple.
Since Jesus came, adopting circumcision is regression
to something that is rudimentary and incomplete. It is comparable to an adult
who, though he possesses his full inheritance, chooses to return to his minority
status under the custodianship of a pedagogue.
CALENDARS AND CIRCUMCISION
By “elemental principles,” Paul means
at least some of the regulations of the Mosaic Law. This is borne out by his
usage of stoicheion in verses 9 and 10 where he describes
Jewish calendrical observances:
- “But now that ye have come to know God…how turn you back again to the weak and beggarly elemental principles (stoicheion), unto which you desire to be in bondage over again? You observe days, and months, and seasons, and years.”
For a Gentile disciple to submit to the
regulations of the Torah is tantamount to returning to the
elemental teachings of the pagan society from which God delivered him through
faith in His son.
Likewise, Jesus freed Jewish believers from
being under the “curse of the Law.” Its requirements were needed during
Israel's minority, but not after the promised “seed” arrived.
Since the Law places anyone who does not do all the things that it requires under the “curse,” inevitably, returning to the obligations of the Law means coming under its “curse” once more.
Therefore, non-Jewish believers should not submit
to the rituals that Jewish disciples are no longer required to keep, especially
circumcision and calendrical rites and regulations.
REDEMPTION & ADOPTION
“God sent forth his Son, having come to
be from woman, having come to be under the law.” Jesus was born a Jew under
the covenant obligations of the Torah until the “fullness of
time” came.
Once again, Paul sets temporal boundaries
on the jurisdiction of the Mosaic regulations. There are to continue only until
the “seed” comes. And for the individual believer, that time arrived when
he became a disciple of Christ.
Jesus came to redeem those “who were
under the Law so that they could receive the adoption of sons.” This refers especially to Jewish believers in him.
And their need for redemption implies that
being “under the Law” was tantamount to bondage. Paul’s previous
statement is conceptually parallel:
- “Christ redeemed us from the curse of the law, having become a curse for us; for it is written, CURSED IS EVERY ONE THAT HANGS ON A TREE: that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith” - (Galatians 3:13-14).
For the disciple, the result of this redemptive
act is “adoption.” Believers are not “children” of God by birth, but by
adoption. All human beings are His creation, but not all are His children - (Romans
8:15-23, 9:4, Ephesians 1:5).
IRREFUTABLE EVIDENCE
Because Gentile believers become His sons,
He sends the “Spirit of his Son into your hearts.” This rounds off the
argument that begins at the start of chapter 3 where Paul reminds the Galatians
that they received the Spirit while they were yet in an uncircumcised state - (Galatians
3:1-4).
And what greater proof of the acceptance of
Gentiles into God’s covenant community can the Galatians possess than the gift
of the Spirit?
Thus, all who are “in Christ” are “heirs”
of the covenant. And since they are “heirs” apart from the “works of
the Law,” why seek what the Law can never deliver by obligating oneself to its
requirements, especially since doing so places one under its “curse.”