Well
Galatians 4:4 says He came to redeem them that were under the law.
It doesn't say Gentiles or elect. According to that verse only Jews can get saved.
So when we see He died for many there is no contradiction with saying He died for everybody in the world.
Several years back, I did an "in depth" study on the "nomos".
I suggest you do the same.
"
6.5d. Gal 3:23-25; 4:1-7
Paul describes the Law as having a temporary function in God's plan of salvation; the Law was added 430 years after the promise to Abraham (see 3:17). During this period of time the Law functioned metaphorically as a paidagwgoV (guardian or disciplinarian) to bring "us" to Christ, in order that "we" may be declared righteous by faith, and adds that now that faith has come, "we" are no longer under the paidagwgoV, the Law (3:24-25). The Law did not have the purpose of being the means of obtaining salvation. Paul likens being under the Law to being in custody, until the possibility of being declared righteous by faith becomes possible (3:23). The role of a paidagwgoV was typically filled by a slave who was assigned to accompany a child to and from school and ensure that he was safe from harm and well-mannered (see Plato,
Lysis, 208 C-D); they had a reputation for harshness.
[21]
Thus, to compare the Law to a paidagwgoV would carry with it certain negative connotations. In his use of the metaphor of the paidagwgoV, Paul seems to make two points. First, for him to be under the Law is to exist under the authority and guardianship of the Law; possibly he has the external restrictiveness of the Law in view. Even though elsewhere in his writings Paul explains that the Law has the negative result of inciting sin, in Gal 3:19 the Law has a more positive role of imposing discipline on those under it, just as a paidagwgoV imposes discipline on his young charge. Paul explains that the ultimate purpose of being under the discipline of the Law is "in order that we might be declared righteous by faith" (3:24). This implies that the Law as paidagwgoV serves to lead a Jew to the realization of his inherent inability to obtain righteousness by doing the Law. Second, Paul uses the metaphor of the paidagwgoV to communicate that the state of existence characterized as being under the Law was intended to be temporary and preparatory for faith in Christ.
[22] By the phrase "until the coming faith was revealed" eiV thn uellousan pistin apokalujqhnai means until faith in Christ became possible historically (see the parallel construction in Rom 8:18). Paul's analogy implies that, with the possibility of faith in Christ, the paidagwgoV function performed by the Law is complete, and its validity has ceased: the person who is no longer a minor is longer under the authority of hispaidagwgoV.
[23]
In Gal 4:1-7, Paul explains that to be under the Law is to be like a minor, who with respect to his freedom is no better than a slave, even though he is an heir.
[24] Paul's point is that anyone who submits to the Law is living without freedom and so is slave-like. He describes the Jewish experience of being under the Law as being enslaved to "the elements of the cosmos" upo ta stoiceia tou kosmou (4:3). What he means by the phrase "the elements of the cosmos" in 4:3 is the Law viewed as a salvation-historically elemental and preliminary teaching. (The term ta stoiceia tou kosmou occurs in Gal 4:9; Col 2:8, 20; 2 Pet 3:10-12.)
[25]
To be "under the elements of the cosmos" (4:3) is synonymous with being "under the Law" (4:5).
[26] In Paul's interpretation, the Law was intended to lead to Christ and be superseded once "the fullness of time" had come (4:4). Paul says that for Jew to be under the Law was to be in a state of bondage, a lack of freedom, which is undesirable. This state was necessary but still intended to be temporary. This is why he chose the metaphor of a minor under the authority of "guardians and managers until the date set by the father" in order to describe the Jewish experience under the Law (4:2). In his view, the Galatians do not recognize that salvation-historically the Law has been superseded: "Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 'Abba! Father!'" (4:6). To have the Spirit of Christ in one's heart makes the Law unnecessary and obsolete."
[21] Bertram, TDNT 5.596-625.
[22] On this topic, see R. N. Longenecker, "The Pedagogical Nature of the Law in
Galatians 3.19-4.7,"
JETS 25 (1982); L. Belleville, "Under the Law: Structural Analysis and the Pauline Concept of Law in
Galatians 3.21-4.11,"
JSNT 26 (1986) 53-78; D. J. Lull, "The Law Was Our Pedagogue: A Study in
Galatians 3:19-25,"
JBL 105 (1986) 481-98; N. H. Young, "Paidagôgos: The Social Setting of a Pauline Metaphor,"
NovT 29 (1987) 150-76; A. T. Hanson, "The Origin of Pauls Use of Paidagôgos for the Law,"
JSNT 34 (1988) 71-76.
[23] See Betz,
Galatians, 175-80; E. Burton,
The Epistle to the Galatians (ICC; Edinburgh: T & T Clark, 1921) 198-201.
[24] See G. B. Caird,
Principalities and Powers: A Study in Pauline Theology (Oxford: Clarendon, 1956); A. J. Bandstra,
The Law and the Elements of the World (Kampen: J. H. Kok, 1964) 57-67; George Howard,
Paul: Crisis in Galatia (SNTSMS 35; Cambridge: Cambridge University Press, 1979) 66-71; F. Mußner,
Der Galaterbrief (HTKNT 9; Freiburg: Herder, 1974) 293-304.
[25] According to Bandstra, Paul means the same thing by the terms "elements of the cosmos" in 4:3 and "elements" in 4:8 (
The Law and the Elements of the World, 57-67). He identifies them as "those elements that are operative within the whole sphere of human activity which is temporary and passing away, beggarly and incompetent in bringing salvation, weak and both open to an defenseless before sin" (55). These operative elements are Law and flesh, the fundamental forces operative in the world.
[26] See Burton,
The Epistle to the Galatians, 215-16; 510-18; R. Longenecker,
Galatians (WBC; Waco: Word, 1990) 164-66; R. Y. Fung,
The Epistle to the Galatians (NICNT; Grand Rapids: Eerdmans, 1988) 181, 188-92; A. Das,
Paul and the Jews (Peabody, MA: Hendrickson, 2003) 151-65.
"The Law and the Christian, A Modern Day Look at Legalism", By: DeaconDean, Part V,
VI. Various Usages of nomoV in the Pauline Writings,
Section 6.5. Statements that Appear to Indicate Paul rejects the Law as a Moral Standard, 6.5d. Gal 3:23-25; 4:1-7
God Bless
Till all are one.