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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 3:19–29. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. It might be asked, "If that promise be sufficient for salvation, wherefore then serveth the law? Or, Why did God give the law by Moses?" To this he answers,
I.The law was added because of transgressions, Gal 3:19.
It was not designed to disannul the promise, and to establish a different way of justification from that which was settled by the promise; but it was added to it, annexed on purpose to be subservient to it, and it was so because of transgressions. The Israelites, though they were chosen to be God's peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their obnoxiousness to the divine displeasure on the account of it; for by the law is the knowledge of sin (Rom 3:20), and the law entered that sin might abound, Rom 5:20. And it was also intended to restrain them from the commission of sin, to put an awe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot to which they were naturally inclined; and yet at the same time it was designed to direct them to the true and only way whereby sin was to be expiated, and wherein they might obtain the pardon of it; namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifications was given.
The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made; that is, either till Christ should come (the principle seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb 8:7, Heb 8:8. And though the law, considered as the law of nature, is always in force, and still continues to be of use to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified.
As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ordained by angels in the hand of a mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all nations, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise; for (Gal 3:20), A mediator is not a mediator of one, of one party only; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been consistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it.
II.The law was given to convince men of the necessity of a Saviour.
The apostle asks (Gal 3:21), as what some might be willing to object, "Is the law then against the promises of God? Do they really clash and interfere with each other? Or do you not set the covenant with Abraham, and the law of Moses, at variance with one another?" To this he answers, God forbid; he was far from entertaining such a thought, nor could it be inferred from what he had said. The law is by no means inconsistent with the promise, but subservient to it, as the design of it is to discover men's transgressions, and to show them the need they have of a better righteousness than that of the law. That consequence would much rather follow from their doctrine than from his; for, if there had been a law given that could have given life, verily righteousness would have been by the law, and in that case the promise would have been superseded and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin (Gal 3:22), or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. The law discovered their wounds, but could not afford them a remedy: it showed that they were guilty, because it appointed sacrifices and purifications, which were manifestly insufficient to take away sin: and therefore the great design of it was that the promise by faith of Jesus Christ might be given to those that believe, that being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise.
III.The law was designed for a schoolmaster, to bring men to Christ, Gal 3:24.
In the foregoing verse, the apostle acquaints us with the state of the Jews under the Mosaic economy, that before faith came, or before Christ appeared and the doctrine of justification by faith in him was more fully discovered, they were kept under the law, obliged, under severe penalties, to a strict observance of the various precepts of it; and at that time they were shut up, held under the terror and discipline of it, as prisoners in a state of confinement: the design of this was that hereby they might be disposed more readily to embrace the faith which should afterwards be revealed, or be persuaded to accept Christ when he came into the world, and to fall in with that better dispensation he was to introduce, whereby they were to be freed from bondage and servitude, and brought into a state of greater light and liberty. Now, in that state, he tells them, the law was their schoolmaster, to bring them to Christ, that they might be justified by faith. As it declared the mind and will of God concerning them, and at the same time denounced a curse against them for every failure in their duty, so it was proper to convince them of their lost and undone condition in themselves, and to let them see the weakness and insufficiency of their own righteousness to recommend them to God. And as it obliged them to a variety of sacrifices, etc., which, though they could not of themselves take away sin, were typical of Christ, and of the great sacrifice which he was to offer up for the expiation of it, so it directed them (though in a more dark and obscure manner) to him as their only relief and refuge. And thus it was their schoolmaster, to instruct and govern them in their state of minority, or, as the word paidagōgos most properly signifies, their servant, to lead and conduct them to Christ (as children were wont to be led to school by those servants who had the care of them); that they might be more fully instructed by him as their schoolmaster, in the true way of justification and salvation, which is only by faith in him, and of which he was appointed to give the fullest and clearest discoveries. But lest it should be said, If the law was of this use and service under the Jewish, why may it not continue to be so under the Christian state too, the apostle adds (Gal 3:25) that after faith has come, and the gospel dispensation has taken place, under which Christ, and the way of pardon and life through faith in him, are set in the clearest light, we are no longer under a schoolmaster - we have no such need of the law to direct us to him as there was then. Thus the apostle acquaints us for what uses and purposes the law served; and, from what he says concerning this matter, we may observe,
1.The goodness of God to his people of old, in giving the law to them; for though, in comparison of the gospel state, it was a dispensation of darkness and terror, yet it furnished them with sufficient means and helps both to direct them in their duty to God and to encourage their hopes in him.
2.The great fault and folly of the Jews, in mistaking the design of the law, and abusing it to a very different purpose from that which God intended in the giving of it; for they expected to be justified by the works of it, whereas it was never designed to be the rule of their justification, but only a means of convincing them of their guilt and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of obtaining this privilege. See Rom 9:31, Rom 9:32; Rom 10:3, Rom 10:4.
3.The great advantage of the gospel state above the legal, under which we not only enjoy a clearer discovery of divine grace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger privileges, than they were. This the apostle enlarges upon in the following verses. For, having shown for what intent the law was given, in the close of the chapter he acquaints us with our privilege by Christ, where he particularly declares,
(1.)That we are the children of God by faith in Christ Jesus, Gal 3:26. And here we may observe,
[1.]The great and excellent privilege which real Christians enjoy under the gospel: They are the children of God; they are no longer accounted servants, but sons; they are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was granted to them; yea, they are admitted into the number, and have a right to all the privileges, of his children.
[2.]How they come to obtain this privilege, and that is by faith in Christ Jesus. Having accepted him as their Lord and Saviour, and relying on him alone for justification and salvation, they are hereupon admitted into this happy relation to God, and are entitled to the privileges of it; for (Joh 1:12) as many as received him, to them gave he power to become the sons of God, even to those that believe on his name. And this faith in Christ, whereby they became the children of God, he reminds us (Gal 3:27), was what they professed in baptism; for he adds, As many of you as have been baptized into Christ have put on Christ. Having in baptism professed their faith in him, they were thereby devoted to him, and had, as it were, put on his livery, and declared themselves to be his servants and disciples; and having thus become the members of Christ, they were through him owned and accounted as the children of God. Here note, First, Baptism is now the solemn rite of our admission into the Christian church, as circumcision was into that of the Jews. Our Lord Jesus appointed it to be so, in the commission he gave to his apostles (Mat 28:19), and accordingly it was their practice to baptize those whom they had discipled to the Christian faith; and perhaps the apostle might take notice of their baptism here, and of their becoming the children of God through faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, "Though it should be allowed that the law, as given at mount Sinai, was abrogated by the coming of Christ the promised seed, yet why should circumcision be set aside too, when that was given to Abraham together with the promise, and long before the giving of the law by Moses?" But this difficulty is sufficiently removed when the apostle says, Those who are baptized into Christ have put on Christ; for thence it appears that under the gospel baptism comes in the room of circumcision, and that those who by baptism are devoted to Christ, and do sincerely believe in him, are to all intents and purposes as much admitted into the privileges of the Christian state as the Jews were by circumcision into those of the legal (Phi 3:3), and therefore there was no reason why the use of that should still be continued. Note, Secondly, In our baptism we put on Christ; therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of life (Rom 6:3, Rom 6:4); it would be of great advantage to us did we oftener remember this.
(2.)That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a difference between Jew and Greek, giving the Jews on many accounts the pre-eminence: that also made a difference between bond and free, master and servant, and between male and female, the males being circumcised. But it is not so now; they all stand on the same level, and are all one in Christ Jesus; as the one is not accepted on the account of any national or personal advantages he may enjoy above the other, so neither is the other rejected for the want of them; but all who sincerely believe on Christ, of what nation, or sex, or condition, soever they be, are accepted of him, and become the children of God through faith in him.
(3.)That, being Christ's, we are Abraham's seed, and heirs according to the promise. Their judaizing teachers would have them believe that they must be circumcised and keep the law of Moses, or they could not be saved: "No," says the apostle, "there is no need of that; for if you be Christ's, if you sincerely believe on him, who is the promised seed, in whom all the nations of the earth were to be blessed, you therefore become the true seed of Abraham, the father of the faithful, and as such are heirs according to the promise, and consequently are entitled to the great blessings and privileges of it." And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution and was given for such purposes as were only subservient to and not subversive of the promise, and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation, it must needs follow that they were very unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel.
Historical interpretation
Three Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation "reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ," His own antagonist! For this (I suppose it was, that) the law of the Creator had "concluded all under sin," and had brought in "all the world as guilty (before God)," and had "stopped every mouth," so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up.
As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word "shut up" means "convinced" and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; "For being ignorant of God's righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God."
(v21 onwards) So is the law against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore 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. Therefore, it should not be understood that the promise is excluded because what followed seems to abolish what came before; but rather, it is clear that it is given for the preservation of the promise, not for its overthrow, because it was not able to give life or to bestow what the first promise had pledged. For if a law had been given that could give life and bring about what the promise had promised, then the promise would truly be regarded as excluded by the law. Now, however, on account of the transgressions, as we have said above, it more strongly argues against those sinners to whom, after the promise had been made, custody, and, so to speak, imprisonment, had been given, so that because they had not wanted to await the promised ones while innocent through the freedom of the will, they were hindered by legal chains, and, reduced to the servitude of commandments, they might be guarded until the coming of the future faith in Christ, which would bring an end to the promise. Nor should it be thought that Scripture is the author of sin because it is said to have concluded all things under sin, since the commandment which is prescribed by law rather shows and condemns sin than is the cause of sin. In the same way, a judge is not the author of crime by condemning wicked men, but he concludes them and pronounces his sentence by the authority of his judgment, so that he may afterwards absolve the guilty if he wishes by the forgiveness of the penalty.
Transgression of the law was needed to break the pride of those who, glorying in their father Abraham, boasted of having a sort of natural righteousness. They caused more harm to the Gentiles the more arrogantly they flaunted the merits of their circumcision. But the Gentiles could be humiliated very easily even without transgression of this sort of law, for the grace of the gospel found that these men, who knew that they had received no root of wisdom from their parents, were actually slaves to idols.… The law was therefore given not to take away sin but to include all under sin. For the law showed that to be sin which the Jews in their blindness deemed to be righteousness, so that by this humiliation they might know that their salvation was not in their own hands but in the hand of a mediator.… This very humility was fitted to the recognition of Christ, who is the paradigm of humility.
For those who are proud it is useful to be more closely bound under sin, so that they would not presume on free will for the performance of righteousness, as though upon their own strength.
Law without grace, then, can expose disease but cannot heal. It can reveal the wounds but does not administer the remedy. But so that the law’s precepts may be fulfilled, grace provides assistance within.
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Summary
Galatians 3:22 profoundly articulates the universal predicament of humanity under sin and God's singular, gracious provision for salvation. Paul declares that the Mosaic Law, or "Scripture," serves to reveal and confirm the pervasive nature of human sinfulness, thereby demonstrating that all people are held captive by sin. This universal condemnation, however, is not an end in itself but a divinely ordained means to highlight the absolute necessity and exclusivity of God's promise of salvation, which is freely given through faith in Jesus Christ to all who believe.
Context
Literary Context
Galatians 3:22 stands as a pivotal summary statement within Paul's broader argument contrasting the Law and the Promise in the Epistle to the Galatians. Having established that Abraham was justified by faith, not by works of the Law (Galatians 3:6), Paul then addresses the purpose of the Law. He argues that the Law was not given to nullify the promise or to provide an alternative means of righteousness, but rather to reveal sin and serve as a "guardian" or "schoolmaster" leading to Christ (Galatians 3:24). Verse 22 functions as a concise theological conclusion, explaining why the Law's condemning function is essential: to shut off all other avenues of salvation, leaving faith in Christ as the only door. It immediately precedes Paul's declaration of the new identity in Christ, where distinctions of Jew/Gentile, slave/free, male/female are dissolved in a shared faith (Galatians 3:28).
Historical & Cultural Context
Paul's letter to the Galatians was written to address a severe theological crisis: the infiltration of "Judaizers" who were teaching that Gentile converts to Christianity must also observe aspects of the Mosaic Law, particularly circumcision, to be truly saved. This teaching directly undermined the sufficiency of Christ's work and the doctrine of justification by faith alone. The Galatian churches, located in a Roman province in Asia Minor, comprised both Jewish and Gentile believers, making the tension between Law and Grace particularly acute. Paul's forceful argument in Galatians 3 draws on the Old Testament, particularly the Abrahamic covenant, to demonstrate that God's plan of salvation has always been centered on promise and faith, not on legalistic adherence, which was a common understanding of righteousness in both Jewish and Roman legal systems of the day.
Key Themes
This verse powerfully contributes to several overarching themes in Galatians and Pauline theology. Firstly, it underscores the universal sinfulness of humanity, a foundational premise for the Gospel. By declaring that "the scripture hath concluded all under sin," Paul emphasizes that no one, Jew or Gentile, is exempt from God's righteous judgment, aligning with his broader argument in Romans 3:23. Secondly, it clarifies the Law's true purpose: not to justify, but to expose sin and demonstrate humanity's utter inability to achieve righteousness through self-effort. The Law acts as a mirror, revealing the depth of human depravity and the impossibility of earning salvation. Thirdly, the verse highlights the primacy of God's promise and grace. The condemnation under sin serves to magnify the "promise by faith of Jesus Christ," emphasizing that salvation is a divine gift, not a human achievement. This promise, rooted in the Abrahamic covenant, finds its ultimate fulfillment in Christ. Finally, it reinforces the exclusivity and necessity of faith in Jesus Christ as the sole means of receiving this promise, affirming that salvation is "given to them that believe."
Exposition and Analysis
Key Word Analysis
Meaning "a document, i.e. holy Writ (or its contents or a statement in it)." In this context, "the scripture" refers to the Old Testament, particularly the Law, which functions as a divine witness and judge. It is the authoritative declaration of God that reveals humanity's sinful state and inability to meet His standards.
Meaning "to shut together, i.e. include or (figuratively) embrace in a common subjection to." This powerful verb conveys the idea of a universal and inescapable confinement or imprisonment under the power of sin. It implies that every human being is enclosed, shut up, and held captive by sin, with no escape route through self-effort or legalistic observance.
Meaning "an announcement (for information, assent or pledge; especially a divine assurance of good)." This term refers to God's unfailing declaration of future blessing, specifically the covenant blessings of salvation and righteousness. It highlights that salvation originates entirely from God's faithfulness and gracious initiative, not from human merit or performance.
Verse Breakdown
"But the scripture hath concluded all under sin,"
This clause presents a stark contrast ("But") to the previous discussion, asserting a universal truth. "The scripture," referring to the Old Testament Law, is personified as an active agent. It has "concluded" (a perfect tense verb, indicating a completed action with ongoing results) "all" humanity—Jew and Gentile alike—"under sin." This means humanity is universally imprisoned, condemned, and held captive by sin, demonstrating an inescapable spiritual predicament and a profound inability to achieve righteousness by human effort.
"that the promise by faith of Jesus Christ"
This introduces the divine purpose ("that") behind the universal condemnation. The "promise" refers to the long-foretold blessings of salvation and righteousness, first given to Abraham, which are now fully realized and made accessible. This promise is received "by faith," emphasizing that it is not earned by works but appropriated through trust and reliance. The object of this saving faith is explicitly "Jesus Christ," highlighting His central and indispensable role in God's redemptive plan.
"might be given to them that believe."
This final clause specifies the recipients and the manner of receiving the promise. The promise is not earned but "might be given" (a passive verb, emphasizing God as the giver), underscoring its nature as a gracious gift. It is bestowed exclusively "to them that believe," reinforcing that personal faith in Jesus Christ is the sole condition for receiving God's saving promise, thereby excluding any reliance on works of the Law.
Literary Devices
Paul employs several powerful literary devices in Galatians 3:22 to convey his theological argument. The personification of "the scripture" as an agent that "has concluded" humanity under sin gives it an active, judicial role, emphasizing its divine authority in revealing human depravity. The phrase "under sin" uses metaphor to describe a state of bondage or imprisonment, where sin is portrayed as a master or a confining force from which humanity cannot escape on its own. This creates a sense of universal predicament, setting the stage for the liberating solution. Furthermore, the verse functions as a syllogism in miniature, presenting a premise (universal condemnation by the Law) leading to an inevitable conclusion (the necessity of salvation by faith in Christ). The contrast between the Law's role in exposing sin and the promise's role in providing salvation through faith is central to Paul's argument throughout Galatians, and this verse encapsulates that tension and resolution.
Theological and Thematic Connections
Galatians 3:22 is a cornerstone of Pauline theology, articulating the fundamental problem of universal human sinfulness and God's singular, gracious solution. It underscores the Law's revelatory function, not its saving power, demonstrating that its purpose was to lead humanity to the realization of their desperate need for a Savior. This verse beautifully sets up the Gospel message: humanity is utterly lost without Christ, and God, in His boundless love, has provided the only way out through faith in His Son. It affirms that salvation is not a reward for human effort but a free gift of divine grace, received by humble trust in Jesus.
Reflection and Application
Galatians 3:22 offers profound insights that call for deep reflection and practical application in the life of a believer. It dismantles any notion of self-righteousness or the ability to earn God's favor through works, reminding us that our standing before God is entirely dependent on His grace, received through faith in Christ. This truth should cultivate a profound humility and a deep appreciation for the unmerited favor of God. Understanding that "the scripture has concluded all under sin" highlights the radical nature of the Gospel—it addresses a universal, inescapable problem with a singular, divine solution. This should fuel our worship and gratitude, knowing that we have been liberated from sin's bondage not by our own strength, but by Christ's atoning work. Furthermore, it clarifies the message we are to share with a lost world: first, the bad news of universal sin, then the glorious good news of salvation by faith in Jesus Christ.
Questions for Reflection
FAQ
What does it mean that "the scripture hath concluded all under sin"?
This phrase means that the Old Testament, particularly the Law, serves as God's authoritative declaration that every human being, without exception, is guilty before Him and held captive by the power of sin. It's not that the Scripture makes people sinful, but that it reveals and confirms their inherent sinful state and inability to achieve righteousness on their own. The word "concluded" (Greek: synkleíō) implies a universal shutting up or confining, like being imprisoned, leaving no escape route through human effort or legalistic observance. This universal condemnation is a divine judgment that highlights humanity's desperate need for a Savior, effectively shutting off all other paths to God and pointing exclusively to Christ. Paul makes a similar point in Romans 3:9-19, where he systematically demonstrates that both Jews and Gentiles are under the power of sin.
Christ-Centered Fulfillment
Galatians 3:22 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is both the object and the means of the promise. The universal conclusion of "all under sin" is the very predicament that necessitated Christ's advent. He is the Lamb of God who takes away the sin of the world (John 1:29), bearing the full weight of humanity's condemnation on the cross. His perfect obedience and sacrificial death fulfilled the Law's demands and satisfied God's righteous judgment against sin, thereby releasing those "concluded under sin" from their bondage. The "promise by faith" is realized in Him, for He is the Seed of Abraham through whom all nations are blessed (Galatians 3:16). Through His resurrection, He offers new life and righteousness to "them that believe," demonstrating that God's power to save is fully manifested in Him. Thus, Christ is the divine solution to the universal problem, the embodiment of the promise, and the sole ground for faith, making Him the glorious fulfillment of all that the Law foreshadowed and all that humanity desperately needed. As 2 Corinthians 5:21 powerfully states, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."