Galatians 3:23
Verse
Context
The Purpose of the Law
22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.23Before this faith came, we were held in custody under the law, locked up until faith should be revealed.24So the law became our guardian to lead us to Christ, that we might be justified by faith.
Sermons
H.J. Vine
C.I. Scofield
Shane Idleman
Charles E. CowmanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But before faith came - Before the Gospel was published. We were kept under the law, shut up - Εφρουρουμεθα· We were kept as in a strong hold, συγκεκλεισμενοι, locked up, unto the faith - the religion of the Lord Jesus, which should afterwards be revealed. Here the same metaphor is used as above, and for its explanation I must refer the reader to the same place, Rom 11:32 (note).
Jamieson-Fausset-Brown Bible Commentary
faith--namely, that just mentioned (Gal 3:22), of which Christ is the object. kept--Greek, "kept in ward": the effect of the "shutting up" (Gal 3:22; Gal 4:2; Rom 7:6). unto--"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. Compare the phrase, Psa 78:50, Margin; Psa 31:8. which should afterwards, &c.--"which was afterwards to be revealed."
John Gill Bible Commentary
But before faith came,.... This is to be understood, not of the grace of faith, which was under the former dispensation, as now; the Old Testament saints had the same Spirit of faith, and the same grace of faith, as for its nature, object, and use, as New Testament saints have; Adam, Abel, Enoch, Noah, Abraham, &c. believed in Christ, and were justified by faith in his righteousness, as we are. It is much better to understand it of the doctrine of faith, which though preached to Adam, and by Noah, and to Abraham, and by Isaiah, and others, yet not so clearly, largely, and fully, as by Jesus Christ and his apostles; so that the times of the Gospel may be called the times of faith, in comparison of the times of the law, and which some think is here meant; but it is best to interpret it of Christ, the object of faith, who was to come, and is come in the flesh, to fulfil the law; and, by so doing, has put an end to it; and to redeem his people from under it, and to save them with an everlasting salvation; for before this his coming in the flesh, the people of the Jews, of whom the apostle was one, were under the law: we were kept under the law; as persons in a garrison, as the word signifies; they were kept distinct and separate from the rest of the nations of the world, and had neither civil nor religious conversation with them; and so were preserved in some measure both from their impieties and idolatries, which otherwise they were naturally prone to; and as a distinct people, unto the coming of the Messiah, who was to arise from among them; so that their being kept under the law in this sense, was both for their honour and their safety: though the meaning may also be, that they were kept under it as persons under a military guard, as the word likewise imports; and signifies, that the law kept a strict guard and a watchful eye over them, as the Roman soldier had over Paul, that kept him, and held fast the chain in his hand, with which he was bound, that he might not get loose and escape from him; see Act 28:16 to which the apostle seems here to allude; the law kept them close to the discharge of their duty, and held them fast as prisoners; and which is more fully expressed in the next clause, shut up. The Syriac version reads this in connection with the former, thus, "the law kept us shut up", as in a prison; and the same way reads the Arabic version; which shows the state and condition the Jews were in under the law, and how they were treated by it; not as good and righteous persons, but as persons in debt, as criminals and malefactors; a prison is made, and so the law, for such sort of persons; the law considered and used them as sinners, as criminals convicted and condemned; it did itself accuse, convict, and pronounce them guilty, and condemned them to punishment; and detained them as prisoners in its dark dungeon, where they had little light and comfort; and were as in a pit, wherein is no water; though they lay here as prisoners of hope, in expectation of the Messiah's coming; who was to proclaim liberty to the captives, and the opening of the prison to them that are bound, and to say to the prisoners, Come forth, and to them that sit in darkness, Show yourselves. Also the allusion may be to the custom of the eastern nations, in the usage of their slaves and captives; who in the daytime used to grind at a mill in a prison house, and in the night time were put down into a pit and shut up, and a mill stone put to the mouth of the pit (p); and so describes the state of bondage and slavery the Jews were in under the law, who differed nothing from servants, to whom the saints under the Gospel dispensation are opposed, Gal 3:26 as being the children of God by faith in Christ. And in this uncomfortable condition they continued, unto the faith which should afterwards be revealed; that is, until Christ the object of faith came, who was to be revealed, or made manifest in the flesh; who, before his incarnation, not only lay in the bosom of the Father, but was in a great measure hid under the types and prophecies of the Old Testament; which though they gave some hints of him, yet but obscure ones, in comparison of the revelation made of him by his appearance in human nature; by the testimonies of his Father by a voice from heaven of angels, of John the Baptist, and others; and by his own doctrines and miracles, and by the spirit of wisdom and revelation in the knowledge of him. (p) Schindler Lex. Pentaglott. in voce col. 1712.
Tyndale Open Study Notes
3:23-29 Paul contrasts the condition of God’s people under the law before Christ with their condition now under Christ. 3:23 Because sin had imprisoned us (3:22), the law was a guard, keeping God’s people in protective custody . . . until the way of faith in Christ was revealed. It made God’s requirements explicit, and thus highlights the need for a Savior. The law also restrains sin by making the consequences of sin explicit.
Galatians 3:23
The Purpose of the Law
22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.23Before this faith came, we were held in custody under the law, locked up until faith should be revealed.24So the law became our guardian to lead us to Christ, that we might be justified by faith.
- Scripture
- Sermons
- Commentary
Faith" and "The Faith"
By H.J. Vine0PSA 16:1ISA 26:10HAB 2:4ROM 10:17GAL 3:23COL 1:231TI 6:10HEB 11:11JN 5:4H.J. Vine preaches about the significance of faith from the days of Abel to the present, emphasizing that true faith was delivered to the saints through Christ. He urges believers to contend for this faith, as many are departing from it in the last days, revealing their lack of true faith. The Old Testament illustrates the consequences of lacking faith and the shining of faith in times of trial. The New Testament emphasizes that faith is a gift from God, received through hearing His Word, leading to justification. The faith is centered on Jesus Christ, the Leader and Completer of faith, enabling believers to stand firm, grow, and overcome the world.
Law and Grace
By C.I. Scofield0JHN 1:17ROM 5:8ROM 6:14GAL 3:23EPH 2:8HEB 4:16C.I. Scofield delves into the profound division between law and grace, emphasizing their distinct roles in the Jewish and Christian dispensations. While law reveals God's will through prohibition and requirement, grace showcases God's mercy and bestowal of forgiveness. The sermon highlights the errors of Antinomianism, Ceremonialism, and Galatianism in misinterpreting the relationship between law and grace, stressing the believer's freedom from the law and the importance of living a godly life guided by grace.
Understanding the Law Through Grace
By Shane Idleman0GEN 15:6MAT 5:17ROM 6:142CO 5:21GAL 3:23Shane Idleman emphasizes the importance of understanding that Jesus came not to abolish the Law but to fulfill it, highlighting the eternal significance of God's moral laws despite the changing consequences of wrong actions. He explains that while the Old Testament law was given to reveal sin, it was not meant to save, as salvation comes through faith in Jesus Christ. Idleman stresses that grace does not remove the need for obedience to God's moral standards but rather guides believers to a higher standard, with Christ's sacrifice being the ultimate redemption from the law's condemnation.
Shut Up to Faith
By Charles E. Cowman0PSA 34:17ISA 40:31ROM 8:282CO 4:17GAL 3:23HEB 11:1JAS 1:2Charles E. Cowman preaches on the theme 'Shut up to faith' based on Galatians 3:23, emphasizing how God often allows circumstances and trials to shut us up to faith, leading us to realize our helplessness and the need to trust in God's way of faith. The sermon highlights examples like Moses, Paul, Silas, and John who were shut up to faith in various situations, ultimately experiencing God's deliverance and revelations. Cowman encourages listeners facing troubles, disappointments, or losses to see them as opportunities to trust in God, praising Him and waiting for His work, which brings blessings and light even in the darkest times.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But before faith came - Before the Gospel was published. We were kept under the law, shut up - Εφρουρουμεθα· We were kept as in a strong hold, συγκεκλεισμενοι, locked up, unto the faith - the religion of the Lord Jesus, which should afterwards be revealed. Here the same metaphor is used as above, and for its explanation I must refer the reader to the same place, Rom 11:32 (note).
Jamieson-Fausset-Brown Bible Commentary
faith--namely, that just mentioned (Gal 3:22), of which Christ is the object. kept--Greek, "kept in ward": the effect of the "shutting up" (Gal 3:22; Gal 4:2; Rom 7:6). unto--"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. Compare the phrase, Psa 78:50, Margin; Psa 31:8. which should afterwards, &c.--"which was afterwards to be revealed."
John Gill Bible Commentary
But before faith came,.... This is to be understood, not of the grace of faith, which was under the former dispensation, as now; the Old Testament saints had the same Spirit of faith, and the same grace of faith, as for its nature, object, and use, as New Testament saints have; Adam, Abel, Enoch, Noah, Abraham, &c. believed in Christ, and were justified by faith in his righteousness, as we are. It is much better to understand it of the doctrine of faith, which though preached to Adam, and by Noah, and to Abraham, and by Isaiah, and others, yet not so clearly, largely, and fully, as by Jesus Christ and his apostles; so that the times of the Gospel may be called the times of faith, in comparison of the times of the law, and which some think is here meant; but it is best to interpret it of Christ, the object of faith, who was to come, and is come in the flesh, to fulfil the law; and, by so doing, has put an end to it; and to redeem his people from under it, and to save them with an everlasting salvation; for before this his coming in the flesh, the people of the Jews, of whom the apostle was one, were under the law: we were kept under the law; as persons in a garrison, as the word signifies; they were kept distinct and separate from the rest of the nations of the world, and had neither civil nor religious conversation with them; and so were preserved in some measure both from their impieties and idolatries, which otherwise they were naturally prone to; and as a distinct people, unto the coming of the Messiah, who was to arise from among them; so that their being kept under the law in this sense, was both for their honour and their safety: though the meaning may also be, that they were kept under it as persons under a military guard, as the word likewise imports; and signifies, that the law kept a strict guard and a watchful eye over them, as the Roman soldier had over Paul, that kept him, and held fast the chain in his hand, with which he was bound, that he might not get loose and escape from him; see Act 28:16 to which the apostle seems here to allude; the law kept them close to the discharge of their duty, and held them fast as prisoners; and which is more fully expressed in the next clause, shut up. The Syriac version reads this in connection with the former, thus, "the law kept us shut up", as in a prison; and the same way reads the Arabic version; which shows the state and condition the Jews were in under the law, and how they were treated by it; not as good and righteous persons, but as persons in debt, as criminals and malefactors; a prison is made, and so the law, for such sort of persons; the law considered and used them as sinners, as criminals convicted and condemned; it did itself accuse, convict, and pronounce them guilty, and condemned them to punishment; and detained them as prisoners in its dark dungeon, where they had little light and comfort; and were as in a pit, wherein is no water; though they lay here as prisoners of hope, in expectation of the Messiah's coming; who was to proclaim liberty to the captives, and the opening of the prison to them that are bound, and to say to the prisoners, Come forth, and to them that sit in darkness, Show yourselves. Also the allusion may be to the custom of the eastern nations, in the usage of their slaves and captives; who in the daytime used to grind at a mill in a prison house, and in the night time were put down into a pit and shut up, and a mill stone put to the mouth of the pit (p); and so describes the state of bondage and slavery the Jews were in under the law, who differed nothing from servants, to whom the saints under the Gospel dispensation are opposed, Gal 3:26 as being the children of God by faith in Christ. And in this uncomfortable condition they continued, unto the faith which should afterwards be revealed; that is, until Christ the object of faith came, who was to be revealed, or made manifest in the flesh; who, before his incarnation, not only lay in the bosom of the Father, but was in a great measure hid under the types and prophecies of the Old Testament; which though they gave some hints of him, yet but obscure ones, in comparison of the revelation made of him by his appearance in human nature; by the testimonies of his Father by a voice from heaven of angels, of John the Baptist, and others; and by his own doctrines and miracles, and by the spirit of wisdom and revelation in the knowledge of him. (p) Schindler Lex. Pentaglott. in voce col. 1712.
Tyndale Open Study Notes
3:23-29 Paul contrasts the condition of God’s people under the law before Christ with their condition now under Christ. 3:23 Because sin had imprisoned us (3:22), the law was a guard, keeping God’s people in protective custody . . . until the way of faith in Christ was revealed. It made God’s requirements explicit, and thus highlights the need for a Savior. The law also restrains sin by making the consequences of sin explicit.