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King James Bible - Galatians 3:24

Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

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World English Bible

So that the law has become our tutor to bring us to Christ, that we might be justified by faith.

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Douay-Rheims - Galatians 3:24

Wherefore the law was our pedagogue in Christ, that we might be justified by faith.

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Webster's Bible Translation

Wherefore the law was our school-master to bring us to Christ, that we might be justified by faith.

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Greek Textus Receptus

ωστε 5620 ο 3588 νομος 3551 παιδαγωγος 3807 ημων 2257 γεγονεν 1096 5754 εις 1519 χριστον 5547 ινα 2443 εκ 1537 πιστεως 4102 δικαιωθωμεν 1344 5686

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Treasury of Scriptural Knowledge

VERSE (24) - :25; 2:19; 4:2,3 Mt 5:17,18 Ac 13:38,39 Ro 3:20-22; 7:7-9,24,25; 10:4

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SEV Biblia, Chapter 3:24

De manera que la ley fue ayo nuestro para llevarnos a Cristo, para que fu�semos justificados por la fe.

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Clarke's Bible Commentary - Galatians 3:24

Verse 24. The law was our schoolmaster] �o nomov paidagwgov hmwn gegonen eiv criston? The law was our pedagogue unto Christ. The paidagwgov, pedagogue, is not the schoolmaster, but the servant who had the care of the children to lead them to and bring them back from school, and had the care of them out of school hours. Thus the law did not teach us the living, saving knowledge; but, by its rites and ceremonies, and especially by its sacrifices, it directed us to Christ, that we might be justified by faith. This is a beautiful metaphor, and highly illustrative of the apostle's doctrine. See the note on Rom. x. 4, where this figure is farther explained.

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John Gill's Bible Commentary

Ver. 24. Wherefore the law was our schoolmaster unto Christ , etc..] So the words should be read, as they are by the Syriac and Ethiopic versions; for the words �to bring us� are a supplement of our translators, and have nothing to answer to them in the original; and the sense of the passage is, that the law performed this office of a schoolmaster until the coming of Christ; which shows that till that time the church was in its minority, that the Jews were but children in knowledge and understanding, and therefore stood in need, and were under the care of a schoolmaster, the law, by which the whole Mosaic administration is designed. They were taught by the moral law, the letter, the writing on the two tables, with other statutes and judgments, their duty to God and men, what is to be done and to be avoided, what is righteousness and what is not, the nature of sin, its demerit and consequences; but these gave them no instructions about a Saviour, and life and righteousness by him. The ceremonial law gave them some hints of the Gospel scheme, and the way of salvation by Christ, but in a manner suited to their estate of childhood; by sights and shows, by types and figures, by rites and ceremonies, by shadows and sacrifices; it taught them by divers washings the pollution of their nature, their need of the blood of Christ to cleanse from all sin; by circumcision, the necessity of regeneration, and the internal circumcision of the heart; by the passover, the daily sacrifice and other offerings, the doctrines of redemption, satisfaction, and atonement; and by the brazen serpent, the necessity of looking to Christ for life and salvation, and by various other things in that branch of the legal economy: but besides the instruction the law gave, it made use of discipline as a schoolmaster does; it kept a strict eye and hand over them, and them close to the performance of their duty; and restrained them from many things their inclinations led them to, threatening them with death in case of disobedience, and inflicting its penalties on delinquents; hence they that were under its discipline, were through fear of death it threatened them with, all their time subject to bondage: even the ceremonial law had something awful and tremendous in it; every beast that was slain in sacrifice was not only an instruction to them that they deserved to die as that creature did; but carried in it a tacit acknowledgment and confession of their own guilt; and the whole was an handwriting of ordinances against them. Moreover, the law being called a schoolmaster, shows that the use of it was but temporary, and its duration but for a time; children are not always to be under, nor designed to be always under a schoolmaster, no longer than till they are come to a proper age for greater business and higher exercises of life; so the law was to continue, and did continue, to be of this use and service to the Jewish church during its minority, until Christ came, the substance of all it taught and directed to: both the Jerusalem Targum and that of Jonathan ben Uzziel, on ( Numbers 11:12) use the very Greek word the apostle does here, concerning Moses, rendering the words, as a �pedagogue� or �schoolmaster� bears a sucking child into the land, etc.. That we might be justified by faith ; by Christ the object of faith, by his righteousness, which faith looks unto and receives, and not by the law and the works of it; the people of the Jews were in such a state under the law, and the law of that use unto them before the coming of Christ, as above represented, that it might be made manifest, be a clear point, and out of all dispute, that there is no such thing as justification by the law; for how could ever such a blessing be expected from it, when men were kept under it as under a military guard; when they were shut up in it as in a prison, and were treated by it as malefactors, convicted and condemned; and when they were under the discipline of it, as a rigid and severe schoolmaster? this being their case till Christ came, when it ceased to be all this to them, he being the end of it for righteousness, it became a thing self-evident, that justification is only by him and his righteousness, and so the end here mentioned was answered.

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Matthew Henry Commentary

Verses 23-25 - The law did not teach a living, saving knowledge; but, by its rites an ceremonies, especially by its sacrifices, it pointed to Christ, tha they might be justified by faith. And thus it was, as the word properl signifies, a servant, to lead to Christ, as children are led to schoo by servants who have the care of them, that they might be more full taught by Him the true way of justification and salvation, which i only by faith in Christ. And the vastly greater advantage of the gospe state is shown, under which we enjoy a clearer discovery of Divin grace and mercy than the Jews of old. Most men continue shut up as in dark dungeon, in love with their sins, being blinded and lulled aslee by Satan, through wordly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels tha the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, tha he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for dail self-examination. In this use of it he learns to depend more simply of the Saviour.

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Greek Textus Receptus

ωστε 5620 ο 3588 νομος 3551 παιδαγωγος 3807 ημων 2257 γεγονεν 1096 5754 εις 1519 χριστον 5547 ινα 2443 εκ 1537 πιστεως 4102 δικαιωθωμεν 1344 5686

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Vincent's NT Word Studies

24. Wherefore (wste). Better, so that. Theological consequence of the previous statements.

Our schoolmaster (paidagwgov hmwn). Our. Paul speaks as a Jew of Jews especially. Schoolmaster (paidagwgov P) is an error. The word means an overseer or guardian. See on 1 Cor. ix. 15. Tutor (Rev.) is defensible on the ground of etymology, tueri to look upon, thence to guard. In civil law a tutor is a person legally appointed for the care of the person and property

Robertson's NT Word Studies