Wherefore the Law was our schoolmaster to bring us unto Christ ( ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς χριστόν) wherefore the Law hath been the keeper of our childhood to keep us unto Christ.
With St. Paul, ὥστε, so that, frequently is used to introduce a sentence which is not dependent in construction on the preceding words, but is one which makes a fresh departure as if with the adverbial conjunction "wherefore," or "so then."
Thus Galatians 3:9; Galatians 4:7; 2 Corinthians 4:12; 2 Corinthians 5:16; 1 Thessalonians 4:18, in which last passage it is even followed by an imperative, γέγονεν differs from ἦν or ἐγένετο by describing, past action as ending in a result which still continues.
The verb γίγνεσθαι frequently denotes "prove one's self, … act as". The Law hath done with us (says the apostle) the work of a child's caretaker (paedagogus), with an eye to Christ, to whom we have now been banded over.
(For the use of εἰς, see note on verse 23.) Paedagogus has no equivalent in the English language; "pedagogue," "schoolmaster," "tutor," "guardian," are all inadequate, covering each one an area of thought more or less quite different.
"Tutor," as the masculine of "governess," comes perhaps nearest; but a tutor to a gentleman's children is generally an educated man, and often of like rank in life with those he is with; whereas a paedagogus was usually a slave—an element of thought probably very near to the apostle's consciousness in his present use of the term.
In illustration of this and other points bearing upon this subject, the reader will be interested by a passage cited by Bishop Lightfoot out of Plato's 'Lysis'. Socrates is questioning a young friend.
"' They let you have your own ruling of yourself: or do they not trust you with this, either?' 'Trust me with it, indeed!' he said. 'But as to this, who has the ruling of you?' 'This man here,' he said, 'a tutor.'
'Being a slave, eh?' 'But what of that?' said he; 'yes; only, a slave of our own.' 'An awfully strange thing this,' I said, 'that you, freeman that you are, should be under the ruling of a slave. But further, what does this tutor of yours, as your ruler, do with you?'
'He takes me,' said he, 'to a teacher's house, of course.' 'Do they rule you too, the teachers?' ' Certainly, of course.' 'A mighty number it seems of masters and rulers does your father think proper to set over you.'
" Teaching, except possibly of the very first rudiments, was not the padagogus's business, but only the general care and superintendence of his charge—taking him to and back from his teachers' houses or the schools of physical training, looking after him in his play hours, and the like.
In applying to the Law the figure of a paedagogus, the features which the apostle had in view were probably these: the childhood or non-age of those under its tutelage; their withdrawal from free parental intercourse; their degraded condition probably as being under servile management; the exercise over dram of unsympathizing hardness; coercive discipline; the rudimentary character of their instruction (this particular, however, is likewise of questionable application); the temporary and purely provisional nature of the condition under which they were placed; its termination in the full enjoyment of freedom and of participation in their father's inheritance.
The clause, "unto Christ," can hardly mean "to bring us to Christ," tempting as this interpretation may seem, in view of the verbal constituent ( ἄγω)" bring" in παιδαγωγός, and of the fact that it was one part of the duty of the child's keeper to take him to his school.