Cambridge Greek Testament Commentary

Galatians 3:24

24. A change of metaphor from protection by a guard to a “tutor,” i.e. here the beneficent action of the Law is more directly indicated. In all probability too we should place a full stop at the end of this verse, joining Galatians 3:25 closely with the following verses. On the other hand the thought of the παιδαγωγός is too akin to much of the contents of Galatians 3:25 to Galatians 4:7 to warrant our making (with Weiss) Galatians 3:24 the end of a section beginning at Galatians 3:15. It naturally leads on to νἱοί.

ὥστε. Though about to change the metaphor St Paul draws his conclusion from Galatians 3:23.

ὁ νόμος. The nominative without the article would have been very ambiguous (Galatians 2:16 note), and even have suggested a law (or law), Galatians 5:23, rather than the Mosaic Law which St Paul here intends.

παιδαγωγὸς ἡμῶν. παιδ.: Galatians 3:25; 1 Corinthians 4:15[111]. Much material for studying the use of the word is given in Suicer II. 543 sq. and s.v. νόμος II. 421. Lightfoot quotes a long and instructive passage from Plato, Lysis, p. 208 c. The Paedagogus looked after boys from seven to seventeen years of age, his duties being in Greek households solely moral and disciplinary, in Roman also, and perhaps chiefly, educational. Here there is no hint of instruction being given by him, but of his disciplinary protection such as φρουρεῖν might suggest. It is however unreasonable to deduce from this (with Ramsay, Gal. pp. 381 sqq.) that the Epistle was written to Churches in South Galatia where Greek influence was more prevalent. For it is very doubtful whether the North Galatians had definitely Roman customs. Compare, for the subject generally, Appendix, Note C.

[111] Is affixed it means that all the passages are mentioned where the word occurs in the Greek Bible.

It is worthy of note that in the Rabbinic writings the word is used in the same disciplinary sense as here, e.g. as a king sends his son’s Paedagogue to turn him back from his evil ways, so God sends Jeremiah to Israel (Debarim R. Parasha 2 on Deuteronomy 4:30).

Thus the Law is described as exercising a sound moral influence over us with the view of bringing us to Christ. Except that Christ is not here regarded as a schoolmaster Theodoret’s words are excellent: παιδαγωγοῦ γὰρ ἡμῖν ἐπλήρωσε χρείαν· καὶ τῆς μὲν προτέρας ἡμᾶς ἠλευθέρωσεν�, θεογνωσίαν δὲ παιδεύσας, οἶόν τινι σοφῷ διδασκάλῳ προσφέρει τῷ δεσπότῃ Χριστῷ, ἵνα τέλεια παρʼ αὐτοῦ παιδευθῶμεν μαθήματα, καὶ τὴν διὰ τῆς πίστεως δικαιοσύνην κτησώμεθα.

γἐγονεν has proved itself so in our case.

εἰς Χριστόν, not Ἰησοῦς, because not the historical person but the expected Messiah is under consideration.

ἵνα (Galatians 3:22) ἐκ πίστεως δικαιωθῶμεν, Galatians 2:16 note.

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Cambridge Greek Testament Commentary

Galatians 3:24

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