Galatians 3:23
Before this faith came, we were held in custody under the law, locked up until faith should be revealed.
Before this faith came
This phrase refers to the period before the advent of faith in Jesus Christ as the means of justification. The Greek word for "faith" here is "πίστις" (pistis), which implies trust, belief, and confidence. Historically, this period was marked by adherence to the Mosaic Law, which served as a guardian. The coming of faith signifies the arrival of the new covenant through Christ, a pivotal moment in salvation history that transformed the relationship between God and humanity.

we were held in custody
The phrase "held in custody" uses the Greek word "φρουρέω" (phroureo), meaning to guard or protect. This metaphor suggests that the law acted as a protective measure, keeping the people of God within certain boundaries. It implies a temporary state, one that was necessary until the coming of Christ. The law was not meant to be a permanent solution but a preparatory stage in God's redemptive plan.

under the law
"Under the law" indicates living under the jurisdiction and authority of the Mosaic Law. The Greek term "νόμος" (nomos) refers to the law given to Moses, which included moral, ceremonial, and civil aspects. This law was a covenant between God and Israel, designed to set them apart and guide them in righteousness. However, it also highlighted humanity's inability to achieve righteousness through their own efforts, pointing to the need for a savior.

locked up
The term "locked up" comes from the Greek "συγκλείω" (sugkleio), meaning to enclose or confine. This suggests a sense of restriction and limitation. The law, while good and holy, confined people by revealing sin and the impossibility of achieving righteousness through human effort alone. It served to highlight the need for divine intervention and grace.

until faith should be revealed
This phrase marks the transition from the old covenant to the new. The Greek word for "revealed" is "ἀποκαλύπτω" (apokalypto), meaning to uncover or unveil. The revelation of faith refers to the manifestation of Jesus Christ and the gospel, which brought a new way of relating to God. This unveiling was the fulfillment of God's promise and the culmination of His redemptive plan, offering salvation through faith in Christ rather than adherence to the law.

Persons / Places / Events
1. Paul the Apostle
The author of the letter to the Galatians, addressing the early Christian communities in Galatia.

2. Galatia
A region in modern-day Turkey where the recipients of the letter were located.

3. The Law
Refers to the Mosaic Law given to the Israelites, which served as a guide and custodian before the coming of Christ.

4. Faith
Represents the new covenant through Jesus Christ, which brings salvation and freedom from the law.

5. Jesus Christ
The fulfillment of the law and the one through whom faith is revealed.
Teaching Points
The Role of the Law
The law served as a guardian, highlighting humanity's need for a savior.

It was never intended to be the means of salvation but to point towards Christ.

Transition from Law to Faith
With the coming of Christ, believers transition from being under the law to living by faith.

This transition signifies a new relationship with God, based on grace rather than legalistic adherence.

Freedom in Christ
Faith in Christ liberates us from the constraints and penalties of the law.

This freedom should lead to a life of righteousness and service, empowered by the Holy Spirit.

Living by Faith
Believers are called to live by faith, trusting in Christ's finished work on the cross.

This faith is active, producing good works as a response to God's grace.

Guardianship of the Law
The law's custodial role was temporary, preparing the way for the revelation of faith in Christ.

Understanding this helps believers appreciate the purpose and limitations of the law.
Bible Study Questions
1. How does understanding the role of the law as a "custodian" change your perspective on Old Testament commandments?

2. In what ways can you actively live out your faith, knowing that you are no longer "locked up" under the law?

3. How does the transition from law to faith affect your daily walk with Christ?

4. What are some practical ways to experience the freedom that comes from faith in Christ?

5. How can you use the understanding of Galatians 3:23 to explain the gospel to someone who believes in salvation through works?
Connections to Other Scriptures
Romans 7:6
Discusses being released from the law to serve in the new way of the Spirit.

Hebrews 9:15
Explains Christ as the mediator of a new covenant, freeing us from the transgressions under the first covenant.

Ephesians 2:8-9
Emphasizes salvation by grace through faith, not by works of the law.

Colossians 2:14
Describes how Christ canceled the written code with its regulations.

Romans 3:21-22
Highlights the righteousness of God through faith in Jesus Christ to all who believe.
A Charge of SinJ. Jowett, M. A.Galatians 3:22-23
All Human Nature SinfulGalatians 3:22-23
God Must be Accepted on His Own TermsJohn Brown, D. D.Galatians 3:22-23
Jesus Our Only HopeC. H. Spurgeon.Galatians 3:22-23
Law and GospelWilliam Tyndale.Galatians 3:22-23
Shut Up unto the FaithDr. Chalmers.Galatians 3:22-23
Suitability of the Divine Plan of Salvation to Man's NecessitiesC. H. Spurgeon.Galatians 3:22-23
The Great Jail, and How to Get Out of ItC. H. Spurgeon.Galatians 3:22-23
The Great PrisonJ. C. Hare, M. A.Galatians 3:22-23
The Law and the GospelPresident Davies, M. A.Galatians 3:22-23
The Law was Meant to Prepare Men for ChristT. G. Rooke.Galatians 3:22-23
The Reasonableness of FaithDr. Chalmers.Galatians 3:22-23
The Reasonableness of the GospelH. Melvill, B. D.Galatians 3:22-23
The True Principle of SalvationC. H. Spurgeon.Galatians 3:22-23
Under ArrestC. H. Spurgeon.Galatians 3:22-23
Works a Hindrance to SalvationC. H. Spurgeon.Galatians 3:22-23
Before and After FaithR. Finlayson Galatians 3:23-29
The Law-School and the Home-ComingR.M. Edgar Galatians 3:23-29
People
Galatians, Paul
Places
Galatia
Topics
Afterwards, Confined, Custody, Faith, Guarded, Held, Jews, Kept, Later, Law, Limitations, Locked, Perpetual, Preparation, Prison, Prisoners, Restraint, Restraints, Revealed, Revelation, Shut, Waiting, Ward
Dictionary of Bible Themes
Galatians 3:23

     1403   God, revelation
     5364   key

Galatians 3:21-25

     6661   freedom, and law

Galatians 3:22-23

     5344   imprisonment

Galatians 3:22-26

     8020   faith

Library
July 8. "Having Begun in the Spirit, are Ye Now Made Perfect by the Flesh" (Gal. Iii. 3).
"Having begun in the Spirit, are ye now made perfect by the flesh" (Gal. iii. 3). Grace literally means that which we do not have to earn. It has two great senses always; it comes for nothing and it comes when we are helpless; it doesn't merely help the man that helps himself--that is not the Gospel; the Gospel is that God helps the man who can't help himself. And then there is another thing; God helps the man to help himself, for everything the man does comes from God. Grace is given to the man
Rev. A. B. Simpson—Days of Heaven Upon Earth

Thirteenth Sunday after Trinity God's Testament and Promise in Christ.
Text: Galatians 3, 15-22. 15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none
Martin Luther—Epistle Sermons, Vol. III

The Universal Prison
'But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.'--GAL. iii. 22. The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word 'concluded.' It literally means 'shut up,' and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined.
Alexander Maclaren—Expositions of Holy Scripture

Lessons of Experience
'Have ye suffered so many things in vain?'--GAL. iii 4. Preached on the last Sunday of the year. This vehement question is usually taken to be a reminder to the fickle Galatians that their Christian faith had brought upon them much suffering from the hands of their unbelieving brethren, and to imply an exhortation to faithfulness to the Gospel lest they should stultify their past brave endurance. Yielding to the Judaising teachers, and thereby escaping the 'offence of the Cross,' they would make
Alexander Maclaren—Expositions of Holy Scripture

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

A Call to the Unconverted
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Work of the Holy Spirit
This evening, however, I shall run away from my text somewhat. Having just in a few words endeavored to explain the meaning of the whole sentence, I intend only this evening to dwell upon the doctrine which incidentally the apostle teaches us. He teaches us that we begin in the Spirit--"Having begun in the Spirit" I have already illustrated the whole text sufficiently for our understanding if God the Holy Spirit shall enlighten us; and I shall now, I say, confine myself to the thought that Christians
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Curse Removed
"Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree."--Galatians 3:13 THE law of God is a divine law, holy, heavenly, perfect. Those who find fault with the law, or in the least degree depreciate it, do not understand its design, and have no right idea of the law itself. Paul says, "the law is holy, but I am carnal; sold under sin." In all we ever say concerning justification by faith, we never intend to lower
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Ephesians ii. 8
For by Grace, are you saved, through Faith; and that not of your selves: it is the Gift of God. I Now come to the Second part of that Design, which I have, for some Time, had in View; viz. to examine particularly the principal of those false Pretences, and mistaken Notions, concerning the Terms of our Acceptance with God, by which Men support themselves in their Continuance in their beloved Vices; and endeavour to elude the Force, and arm themselves against the Power, of those plain Texts of Scripture,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Critical Reconstruction of the History of the Apostolic Age.
"Die Botschaft hör' ich wohl, allein mir fehlt der Glaube." (Goethe.) Never before in the history of the church has the origin of Christianity, with its original documents, been so thoroughly examined from standpoints entirely opposite as in the present generation. It has engaged the time and energy of many of the ablest scholars and critics. Such is the importance and the power of that little book which "contains the wisdom of the whole world," that it demands ever new investigation and sets
Philip Schaff—History of the Christian Church, Volume I

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very
John Bunyan—Grace Abounding to the Chief of Sinners

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring
Samuel Philips—The Christian Home

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs.
J. W. McGarvey—The Four-Fold Gospel

The Ordinance of Covenanting
THE ORDINANCE OF COVENANTING. BY JOHN CUNNINGHAM, A.M. "HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9. "THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN DISANNULETH, OR ADDETH THERETO." Gal. iii. 15. GLASGOW:--WILLIAM MARSHALL. SOLD ALSO BY JOHN KEITH. EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE. LONDON:--HAMILTON, ADAMS, & CO. MANCHESTER:-GALT & ANDERSON. BELFAST:--WILLIAM POLLOCK. TO THE REVEREND ANDREW SYMINGTON, D.D., PROFESSOR OF DIVINITY IN THE REFORMED PRESBYTERIAN
John Cunningham—The Ordinance of Covenanting

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Here Therefore These Men Too Evil, While they Essay to Make Void the Law...
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, "Ye are made empty [1715] of Christ, as many of you as are justified in the Law; ye have fallen from Grace." [1716] We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that
St. Augustine—On the Profit of Believing.

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is
Thomas Watson—The Ten Commandments

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

The Impotence of the Law.
HEBREWS vii. 19.--"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God." It is the aim of the Epistle to the Hebrews, to teach the insufficiency of the Jewish Dispensation to save the human race from the wrath of God and the power of sin, and the all-sufficiency of the Gospel Dispensation to do this. Hence, the writer of this Epistle endeavors with special effort to make the Hebrews feel the weakness of their old and much esteemed religion,
William G.T. Shedd—Sermons to the Natural Man

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Adoption --The Spirit and the Cry
The divinity of each of these sacred persons is also to be gathered from the text and its connection. We do not doubt tee the loving union of all in the work of deliverance. We reverence the Father, without whom we had not been chosen or adopted: the Father who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. We love and reverence the Son by whose most precious blood we have been redeemed, and with whom we are one in a mystic and everlasting union: and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

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