The law as our tutor

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. (Galatians 3.24-25)

The Law served 2 purposes with Israel.

1) It governed them as a people, as a theocracy a nation under God.

2) It was a "tutor." Tutor is the Greek word "paidagogos." Strong's dictionary

writes: "Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood."

As a tutor, it keep them in line morally; it was a constant reminder of sin which had a corresponding consequence (such as being declared unclean or cut off from the people) and provision (such as a bloody sacrifice). It was a constant reminder of their coming short of God's glory (God's moral excellence) and of their need for God’s mercy. This mercy would be revealed especially in the “Seed” who would come to redeem (deliver) them from their sins.

Their being kept under guard has to do with the keeping safe for attainment of something. How does this work? The Law was guarding the conscience to be receptive of God’s mercy and grace. To neglect or alter the law would make this attainment less likely. Maintaining a concern to be right with God better prepares one to respond positively to God’s will and further revelation. Though one could be justified by faith in Christ before Christ came, the Law period is to be seen in contrast to the time of “the faith” which looks at the historical event and related truths of the coming of Christ to make satisfaction for sin and redemption from sin and the Law by the cross.

The Law was added because of transgression: What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made. (Galatians 3.19)

It gave sin its character of a transgression and made sin more sinful: So that sin through the commandment might become exceedingly sinful. Romans 7.7,13

Paul wrote of the inabilities of the Law:
It was/ is weak through the flesh: it can not mortify sin in the flesh: For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh , on account of sin: He condemned sin in the flesh , that the righteous requirement of the law might be fulfilled in us. (Romans 8.3-4)

The Law could not take away sin: But in those sacrifices there is a reminder of sins every year . For it is not possible that the blood of bulls and goats could take away sins. (Hebrews 10.3-4)

Jesus said that one must exceed the righteousness of the Pharisees. (Matthew 5.20)
In the context, Jesus speaks of the importance of the Law: it will be fulfilled without fail. Those who break and teach to break the least of the commandments shall be called least in the kingdom. The Pharisees and scribes had done this. He says one must do better than those who were known for their law observance. We know how the Pharisees, etc. added to and broke those laws. The Pharisees, etc. were evidence of even the most punctilious among them failed in observing the Law. To exceed the righteousness of the Pharisees in human ability is impossible.

The problem of the law ( Romans 2.12-13) is not just hearing or teaching but doing them.
Romans 3.19-20 says that the Law is to give knowledge of sin, not to justify.
Galalatians 3.10-12 says that man is cursed if he doesn’t continue in them: the Law is not of faith, but one must do.

The law condemns all: Romans 3.19-20.
Paul in Romans 7.10 says what he thought was to bring life brought death in him.
The law brings guilt before God, while conscience, without the law, brings guilt of doing wrong, which is "the work of the law," though without specific knowledge of violation of the law of God.

Romans 2.6-7 speaks of those doing good. D. Moo explains that this is a reference to justice: God is just and will judge the Gentiles who were without Law. If they were to do “good”; they will be judge accordingly. But the truth of Romans is that all have sinned. Those who never heard the gospel will still be judged justly, and be found guilty of sin.

The conscience, Romans 2.14-15, weighs thoughts and actions against moral norms, but not a sure gauge of whether one is good enough. Peoples' thoughts, by the conscience, accuse and excuse them.
They experience guilt (the work of the law in them), yet no certainty can be ascertained if good enough.