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Public-domain commentary
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
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That there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle most clearly showed, speaking to the following effect: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster."
The law was not empty or against the promises. How does he say it was necessary? Because it looked forward to the faith that was to be, and the promise came through faith. “First,” he says, “before the law came we were under a tutor; that is, under the law as a sort of custodian and guardian we lived a life that was pure through the avoidance of and repentance for sins, so that when Christ came we, being as it were confined for the purpose of that faith which was to come, should expect his coming; and being prepared through the law, should have faith in him; and, as we avoided sin and did the works of the law, should easily be able to have what was promised from his advent, namely, faith in Christ.”
Here he clearly puts forward what I have stated: for the expressions "we were kept" and "shut up," signify nothing else than the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.
(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.
No person should be unwise enough to say here, “Why then was it no profit to the Jews that they were put in the hand of a Mediator through angels dispensing the law?” It was profitable to them beyond what can be expressed. For what churches of the Gentiles sold their possessions and put the price of them at the apostles’ feet, which so many thousands of people so quickly did? … And when he praises the church of the Thessalonians before all other churches, he says that they have become like the churches of the Jews, because they had suffered many things from their people on account of their faith, as the others had from the Jews. … And the consciousness of a greater sickness, that they were found to be transgressors of the law itself, worked not to the ruin but to the good of those who believed, causing them to desire more fervently a doctor and to love him with more ardor.
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Summary
Galatians 3:23 encapsulates the Apostle Paul's profound theological argument regarding the transitional role of the Mosaic Law in God's redemptive history. It asserts that prior to the full revelation of faith in Jesus Christ, humanity was held under the Law's custodial authority, effectively confined by its demands and the awareness of sin, thereby preparing and directing them towards the liberating and ultimate reality of salvation by faith alone.
Context
Literary Context
This verse is a pivotal statement within Paul's letter to the Galatians, where he passionately defends the doctrine of justification by faith against the legalistic teachings of the Judaizers. In Galatians 3, Paul has already established that Abraham was justified by faith, not by works of the Law (Galatians 3:6-9). He then explains why the Law was given if not for justification, stating its purpose was to reveal sin and lead to Christ (Galatians 3:19-22). Verse 23 acts as a bridge, describing the period before Christ as one of "confinement" under the Law, setting the stage for the Law's role as a "guardian" or "tutor" in Galatians 3:24.
Historical & Cultural Context
The Galatian churches were grappling with the infiltration of Judaizers, Jewish Christians who insisted that Gentile converts must be circumcised and observe the Mosaic Law (e.g., dietary laws, Sabbath) in addition to faith in Christ for salvation. This teaching directly undermined the gospel of grace. Paul's argument reflects the tension between the Old Covenant (Law) and the New Covenant (Faith in Christ) in the early church. The concept of being "under the law" would have resonated with both Jewish believers, who understood its pervasive influence, and Gentile converts, who were being pressured to adopt its strictures. The imagery of being "kept" or "shut up" draws on the common understanding of guardianship and confinement, preparing the audience for the subsequent metaphor of the paidagogos (tutor/guardian) in Galatians 3:24, a figure who supervised children until they reached maturity.
Key Themes
The central themes in this verse and the surrounding chapter include the temporary nature of the Law, which was never intended as a permanent means of salvation but rather as a preparatory stage. It highlights the revelation of faith as the ultimate and complete means of salvation, contrasting it with the Law's inability to justify. The verse also underscores the Law's role in exposing sin and demonstrating humanity's need for a Savior, effectively "shutting up" all under the condemnation of sin so that the promise of faith could be received. This confinement, while restrictive, was ultimately redemptive in its purpose, designed to lead humanity to the freedom found in Christ, as further elaborated in Galatians 3:25-26.
Exposition and Analysis
Key Word Analysis
From a compound of pro (before) and horaō (to see), meaning "to be a watcher in advance," "to mount guard as a sentinel," or figuratively, "to hem in, protect." In this context, it describes the Law's function as a guardian or custodian. Humanity was "kept" or "guarded" by the Law, implying both a protective custody (preserving them for faith) and a restrictive confinement (holding them under its authority and condemnation, preventing self-justification).
From syn (together) and kleiō (to shut), meaning "to shut together," "include," or "embrace in a common subjection to." This word vividly portrays a state of being enclosed, confined, or imprisoned. It emphasizes the Law's comprehensive dominion, showing that all humanity, regardless of their efforts, was "locked up" under its demands and the inescapable reality of sin, thereby creating a universal need for the "faith which should afterwards be revealed."
From peithō (to persuade), meaning "persuasion," "credence," "moral conviction," "reliance upon Christ for salvation," or "the system of religious (Gospel) truth itself." In Galatians 3:23, "faith" refers not merely to a human act of believing, but to the objective reality of the gospel message and the new covenant era inaugurated by Christ. It is the full revelation of God's saving plan, contrasted with the preparatory period of the Law.
Verse Breakdown
"But before faith came"
This clause marks a clear temporal distinction, highlighting a pivotal moment in redemptive history. "Faith" here refers to the new era of salvation inaugurated by the advent of Christ and the full revelation of the gospel, rather than merely the human act of believing. It signifies the transition from the Old Covenant, characterized by the Law, to the New Covenant, characterized by grace through Christ.
"we were kept under the law"
This describes the preceding period. The "we" refers primarily to the Jewish people, who were given the Mosaic Law, but by extension, it applies to all humanity in their inability to achieve righteousness apart from Christ. To be "kept under the law" means to be under its authority, its demands, and its condemnation. The Law functioned as a guardian, holding humanity in a state of accountability and revealing sin, thereby preventing any claim to self-righteousness.
"shut up unto the faith"
This phrase intensifies the imagery of confinement, emphasizing a purposeful imprisonment. Humanity, unable to escape the Law's demands or the penalty of sin through their own efforts, was "shut up" or "enclosed." This confinement, however, was not without purpose; it was "unto" or "for the purpose of" the coming faith. The Law's role was to lead to a recognition of utter helplessness, thereby pointing directly to the necessity and sufficiency of Christ.
"which should afterwards be revealed"
This final clause clarifies the ultimate goal and culmination of the Law's temporary role. The "faith" (the gospel of Christ) was not yet fully unveiled during the Law's dominion. It was something that God intended to disclose at a later, appointed time. The revelation of Christ brought the full light of God's saving grace, making the Law's custodial function obsolete as the promised "faith" had finally arrived.
Literary Devices
Paul employs powerful Metaphor and Personification in this verse to describe the Law's role. The Law is personified as a custodian or guardian, actively "keeping" humanity under its authority, much like a jailer "shuts up" prisoners. This imagery vividly conveys a state of confinement and restriction, emphasizing humanity's inability to escape sin's dominion or achieve righteousness on their own. The phrase "shut up unto the faith" uses a strong Antithesis, contrasting the restrictive, preparatory period under the Law with the liberating, ultimate reality of faith. This sets up a dramatic tension that is resolved by the "revelation" of faith, highlighting the divine purpose behind the Law's temporary, confining function.
Theological and Thematic Connections
Galatians 3:23 articulates a foundational principle of Pauline theology: the Law's preparatory and temporary role in God's overarching plan of salvation. It was given not as a means to achieve righteousness, but to expose sin and to serve as a custodian, holding humanity in a state of dependence until the promised "faith" – the full revelation of Christ and the gospel – arrived. This understanding prevents legalism by demonstrating that human effort under the Law is insufficient for justification and underscores the absolute necessity and sufficiency of God's grace through Christ. The verse powerfully illustrates the progression of God's redemptive work, moving from a period of shadow and restraint to one of light and freedom in Christ.
Reflection and Application
Galatians 3:23 offers profound clarity on our standing before God. It reminds us that any attempt to earn God's favor or salvation through adherence to rules, rituals, or personal performance is futile. Before Christ, humanity was indeed "shut up" by the Law, imprisoned by its demands and the inescapable reality of our inability to perfectly fulfill them. This confinement was a divine strategy, designed to lead us to the only true source of liberation: faith in Jesus Christ. For us today, this means embracing the freedom and security found in Christ's finished work, rather than striving under the burden of legalism. We are no longer "under the law" as a means of justification, but "under grace." This understanding should cultivate deep gratitude for God's redemptive plan and empower us to live not by compulsion, but by the Spirit, out of love for the One who set us free. It calls us to rest in Christ's righteousness, not our own.
Questions for Reflection
FAQ
What does it mean that "before faith came, we were kept under the law"?
This phrase signifies a specific period in God's redemptive history, prior to the full revelation of Jesus Christ and the gospel. "Faith" here refers to the new covenant era inaugurated by Christ. To be "kept under the law" means that humanity, particularly the Jewish people, was under the authority, demands, and condemnation of the Mosaic Law. The Law functioned as a guardian or custodian, holding people accountable for their sins and demonstrating their inability to achieve righteousness through their own efforts, thereby preparing them for the coming of Christ. It was a temporary, preparatory arrangement designed to highlight humanity's need for a Savior, as Paul explains further in Galatians 3:24.
Was the Law a bad thing if it "kept us shut up"?
No, the Law itself was not bad; it was "holy, just, and good" (Romans 7:12). The imagery of being "shut up" or "confined" by the Law is not meant to imply that the Law was evil, but rather that it was insufficient to provide salvation. Its purpose was to reveal sin and to demonstrate humanity's inability to meet God's perfect standard, thereby "shutting up" every person under the universal condemnation of sin (Romans 3:23). This confinement was a purposeful, divine strategy to lead people to recognize their desperate need for a Savior and to embrace the "faith which should afterwards be revealed" in Christ.
Christ-Centered Fulfillment
Galatians 3:23 finds its ultimate fulfillment in Jesus Christ, who is the very "faith which should afterwards be revealed." He is the culmination and goal of the Law, bringing to an end its custodial function for those who believe (Romans 10:4). Before Christ, humanity was indeed "kept under the law," confined by its demands and the inescapable reality of sin, which the Law exposed but could not remove (Romans 3:20). Jesus, through His perfect obedience and sacrificial death, fulfilled the Law's righteous requirements on our behalf (Matthew 5:17) and bore its curse (Galatians 3:13). His resurrection then inaugurated the new era of "faith," where justification and righteousness are freely given to all who believe in Him, without the works of the Law (Romans 3:21-22). Thus, Christ is the glorious revelation that liberates us from the Law's former guardianship, leading us into the freedom and adoption as sons and daughters of God through faith (Galatians 3:26).