Paidagogos in Gal 3:24 and 1 Cor 4:15

One of the most difficult issues in Pauline studies concerns the law. While Paul’s view of the law is positive, some or many people still stick to the old view of the law, found in dichotomy between the law and faith. They often resort to paidagogos (variously translated as disciplinarian, custodian, and guardian) in Gal 3:24 and 1 Cor 4:15.

That is to say, they argue that the law is replaced by faith in Christ. But there are problems in this view. The issue is how we understand paidagogos in these texts.

There is a negative use of paidagogos of which view comes from the Hellenistic culture. Paidagogos is like a slave-guardian, who is responsible for children of the wealthy; their primary job is to take these children (students) to school and to take care of them. In general, students in this Hellenistic culture do not like slave-guardians. The whole point of the negative use of paidagogos is that the law's role as a teacher ended with the coming of Christ. See below several English translations of Gal 3:24 and 1 Cor 4:15.

GAL 3:24
-“Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith” (NRSV)
-“So that the Law became our custodian until Christ so that we might be made righteous by faith” (CEB)
-“So the law was our guardian until Christ came that we might be justified by faith” (NIV)

1 Cor 4:15
-“For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the gospel” (NRSV)
-NIV also has “guardians”
-CEB has “mentors”

In my view, however, paidagogos is used positively in these texts. 1 Cor 4:15 shows its positive use: paidagogos as guardians or mentors (like teachers). In the Old Testament, the law serves as mother or nurse (Num 11:12). It is a gift of God. People are led by the law. The law is singular here, and it is an expression of God’s love and care. As Paul says in Rom 7:12, the law itself is nothing wrong by itself; the law is holy and good (Rom 7:12). 

The problem is people's uncaring, unfaithful mind and heart, demonstrated in the misuse of the law, blind faith, and in zeal for the law. Christ fulfilled the purpose of the law, which is God’s life or love to be manifested in the world. “Christ is the goal of the law” (Rom 10:4). 

Christ’s death did not nullify the law because the law is imperfect for human salvation (the opposite is true for Paul); rather, Christ’s death is the result of keeping the law, the law of God (which is life and peace).

Christ’s death is the expression of his radical faith in God, the law of God in particular. Believers also participate in his death or faith. That is what it means for believers to live righteously. For more, see  A Theological Introduction to Paul’s Letters: Exploring a Threefold Theology of Paul (Cascade Books, 2011).