Are Christians still under the law? While a minority of Christians will say yes (as will a large number of unbelievers), the Bible indisputably tells us that no, we are not under the law.
In order to fully understand this, it is vital to first understand what "the law" is. The law refers to a set of commands and guidelines given to the Jews through the prophet, Moses. This encompasses a range of different commands, which dictate moral behaviour, set Israel apart from other nations, demonstrating Godliness, and symbolising Israel's relationship with God.
While the Bible does not directly divide the law into categories, both Jews and Christians tend to divide it into three: Moral law, Ceremonial law and Civil law. The use of these three categories helps us understand what the Bible means when it says we are no longer under the law, and why it often seems, to the uninformed mind, to contradict this claim by reinforcing parts of the law.
Moral law
Moral laws both pre-date and outlive the law of Moses. These are laws that apply to all people, for all time, regardless of their covenantal status with God, and are actually said to be based on His Holy character. They are also said to be somewhat self-evident, being 'written on the hearts' of even the unbeliever (Romans 2:12-16). The obvious example would be the law against murder. Though murder is explicitly condemned in the law, we see that it was condemned even before this. Cain, for example, is history's first recorded murderer. Instinctively, he knew he was wrong to kill his brother, and feared backlash from his family if they found out. God punished him so severely, he said he was unable to bear it.
Moral laws, when violated, typically carry a just punishment. In the case of murder, "Whoever sheds man’s blood, By man his blood shall be shed; For in the image of God He made man." (Genesis 9:6). Furthermore, though we are no longer under the law, the reigning government is in place to ensure such moral laws are enforced (Romans 13:1-5). Effectively, moral law is the one part of the law we are "still" under, mainly because we were under it before it even became a part of the law.
Ceremonial law
Ceremonial laws are more specific to Theocratic Israel, with the intention of focusing the nation on God. It includes a number of functions, such as regaining right standing with God (e.g. sacrifices and other rituals surrounding cleanliness), remembrance of God's past successes with Israel (feasts and festivals), specific, and often seemingly strange rules intended to separate Israel from other nations (e.g. food laws), and as we'll see later on, even pave the way for Jesus (e.g. the Sabbath, Passover).
The thing about ceremonial law is that, aside from the fact they no longer apply post-crucifixion, they never really applied outside of Israel anyway. One could hardly expect the Egyptians to celebrate the day God struck down all their firstborns, yet spared the Jews with blood on their doors. Ceremonial laws were never intended to apply to gentiles outside of Israel, and post-crucifixion, don't apply to them either.
Civil law
This final category is used far more by Christians than Jews, which is understandable given that it was added by the Westminster Confession. This encompasses specific civil duties, as well as how the judicial branch of the Jewish government would act. Some sins earned specific punishments, several of which were death. Kidnappers, rapists, murderers, false prophets, homosexuals, adulterers, and more, received capital punishment under the law. This shows just how serious sin is to God, but ultimately, as Christ received capital punishment on our behalf, we who are under grace no longer necessarily require death. Although, as previously noted, the government does have the authority to enforce the death penalty if they see fit to do so.
While these three categories are not directly found in the Bible, they are consistent with it, and much like certain extra-biblical terms, creeds and confessions, ultimately allow us to better understand what the Bible means when it says we are no longer under the law. With this out of the way, we can establish that it says we are no longer under the law.
First, we come to what I think is one of the most profound verses in the Bible. It is not profound on the grounds of what it says, but in what it implies by saying it. Jeremiah 31:31-32 tells us "Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord." This is such a profound verse because it shows us God always knew what He was doing. He didn't just throw Jesus down to earth, then decide "well, they killed Him... Time for plan B". No, the old covenant always had an expiration date. And to drive that point home, Hebrews expounds upon it, telling us "In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away." (Hebrews 8:13). The Old Covenant (i.e. the one brought through Moses) was always supposed to end with the New Covenant (i.e. the covenant in Jesus' blood, which is shed for us).
This much is told to us in Matthew 5:17-18 by Christ's own human mouth. Here, we read "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled." Many try to capitalise on this verse, claiming it actually shows we are still under the law. In reality, the only way to do this is to claim that when Jesus said "I did not come to destroy, but to fulfill", He failed.
Sadly, there are many Christians who believe "no longer under the law" does mean it has been destroyed. I've even heard one apologist argue that, since we are no longer under the law, we can abandon the doctrine of Creation, as if the Earth suddenly aged 4.5 billion years on the day Jesus said "it is finished". But although such Christians do exist, this is not the Christian position. No one should ever claim Christ came to destroy the law. However, in fulfilling it, He secured its end. Indeed, one need only look at His words to figure this out. "till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled." And yet, obviously, at least one jot or tittle has passed away, because we are no longer required to make sacrifices to God, as Christ is our final sacrifice.
Next, you have Paul's statement in Romans 6:14, which needs some expounding upon (and indeed, he does expound upon it). Here, Paul talks about the "bigger picture" when it comes to the law. As I previously alluded to, Paul presents a difference between sinning with law and sinning without law. Without the law, we become a law unto ourselves. We don't need God shouting "thou shalt not" at us, because most of us have a conscience. Even a psychopath, though devoid of normal moral understanding, has a concept of justice when they suffer an injustice themselves. Yet, Paul does tell us that sin is not imputed where there is no law (Romans 5:13). By contrast, when we receive law, we become accountable to it. Or, to put it as Paul does in Romans 7:9, when law comes, sin comes alive and we die. As a side note, this allows us to make a strong case for the existence of an "age of accountability".
Thus, when Paul tells us we are not under the law, but under grace, He is actually speaking "bigger picture". He isn't referring to just the law of Moses, but ultimately tells us that, through that law, we become aware of the fact we have broken it. The very reason we need grace is because we could not survive if we were under such a law. Not even just the 10 commandments. In fact, this is a common, and seemingly very effective witnessing strategy. Ray Comfort is especially well known for approaching people and asking if they think they're a good person. When they're taken through the 10 commandments, their answer usually changes to "no".
Because of this, Romans 6:14 should not be cited alone (and realistically, neither should any Bible verse for any topic). However, it does contribute to the case when taken in light of other Bible verses. This includes verses such as Galatians 3:24-26, in which Paul also tells us we are no longer under the law. However, this time, he does indeed do so more directly. Here, Paul tells us "Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus."
Earlier, I pointed out that some laws point directly to Christ, such as the Sabbath and the Passover. The truth is, the whole law is designed to do so. It's just that some do so more directly than others. Some do so in a typological sense, for example. We are told that Jesus is the "Lamb of God, who takes away the sin of the world". This title makes no sense without the Old Testament sacrifices, such as the Passover sacrifice. Others do so in less direct ways, sometimes even being as simple as existing for the sole purpose of showing our need of grace. The law against covetousness, for example, seems to show no typological significance to Christ. It does, however, show that we are covetous, which is something we need salvation from. Thus, we can say the law was our tutor. Or, other translations render it "guardian", "schoolmaster" or "child minder". However it is rendered, Paul clearly tells us that the law held a defensive and educational role, which it lost when Christ came.
Perhaps most useful passage for proving we are no longer under the law is that in Acts 15, the Jerusalem Council gathered to discuss this very question. In verse 5, we are told that some Pharisees believed "It is necessary to circumcise them (the Gentile Christians), and to command them to keep the law of Moses", which was directly opposed by Paul and Barnabas. And so, the Jerusalem Council was convened.
It is especially noteworthy that Peter was both present and active at this council. This is because Peter has shown himself to be especially devout and zealous in regard to the law. In Acts 10:9-16, he was shown a vision. A sheet was sent down from Heaven, containing all manner of animals deemed unclean by Jewish law. And God said to Peter "rise, Peter, kill and eat". Peter responded by saying "Not so, Lord! For I have never eaten anything common or unclean." This happened three times.
As a side note, I should point out that many Christians point to this passage as proof that we are no longer under the law. Although I do not think this is ideal, it is not entirely unwise. However, as this is a vision, it can easily be torn apart. Therefore, if you should use it, be sure to cite it alongside James 1:13. This way, you can say that, since God does not tempt people to evil, and yet in this vision God tempted Peter to eat the unclean animals, eating unclean animals cannot be evil.
Back to the Jerusalem Council. In Peter's vision, we see that Peter is so devoutly Jewish that even when he received a direct order from God Himself, he refused to break it. Thus, if anyone should rise up and say "I agree with the Pharisees, the law of Moses must be obeyed", it would be him. Instead, this was his view:
"Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith. Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they."
This is a very powerful statement, as the manner of salvation for both Jew and Gentile reinforces the other. If Gentiles are free from the law, then so are the Jews, and if Jews have been freed from the "yoke" their fathers could not bear, then by Peter's reasoning, the Gentiles ought not receive it. The final conclusion of the Jerusalem Council was to write a letter, which read "The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment— it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell."
Thus we see that, when the Apostles gathered to discuss this question, their final answer was no, we are not under the law. The greatest burden they would lay upon the gentiles was to avoid sexual immorality, blood, things strangled, and things offered to idols. Perhaps the most hilarious proof of this concept is that the same Paul whose arguments lead to the Jerusalem Council also wrote to the Galatians that he wished those who preached the necessity of circumcision would castrate themselves (Galatians 5:12).
Time would fail me to continue making this case, but I would hope I have made it well with these examples alone. We see that, from general statements like "now that faith has come, we are no longer under a guardian" to more specific repeals, such as the disciples loosing circumcision (Matthew 16:19; 18:18), the New Testament is almost excessively hostile to the idea that we are still under the law. Even the few verses that can be twisted to say otherwise usually end up showing the exact opposite. Thus, we can rejoice, for we are free from the law. Instead, we are bound to the law of Christ, which can be summed up in two commands: Love the Lord with all your heart, mind, soul and strength, and love your neighbour as yourself. Christ has fulfilled the law on our behalf, and through Him, we shall one day be judged as if we had kept it all ourselves.