Galatians 3:22 - Exposition

But the Scripture hath concluded all under sin ( ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ); on the contrary , the Scripture hath shut it all up under sin. On the sense which the phrase, "the Scripture," sometimes bears, denoting the sacred writings collectively and not one particular passage, see note on Galatians 3:8 . Here, as in Galatians 3:8 , we feel ourselves at liberty not to limit the apostle's reference to one passage, as that cited in Galatians 2:16 or verse 23 of this chapter, but to understand him as including in his scope the teaching of Holy Scripture in both these and other places; having probably in view some such general summary of the contents of God's Word as bearing upon the subject, as he has alleged in Romans 3:1-31 . It is highly probable that some such summary, very possibly this identical one with variations, he was wont frequently to employ, as he certainly had constant occasion to do, in reasoning with his fellow-Jews and others, in synagogues and elsewhere. As in Romans 3:8 , so here, the term "Scripture" is so applied as to invest Scripture with a sort of personal agency, which in stricter propriety would be predicated of its Divine Author. We have, in fact, presented to us the action of God himself in his ordering of that older economy, and not merely the statement of Scripture describing the condition of things under it. "Shut it all up under sin;" leaving no loop-hole of escape. The sense of the verb is illustrated by its use in the Septuagint ( Joshua 6:1 ), "Jericho was ( συγκεκλεισμένη ) straitly shut up." God, in the appointments and revelations of the Law, found and pointedly left his people, so to speak, under the operation and overmastering of sin, providing for them therein, and as yet, no such outlet from either its condemnation or its power ("the law of sin," Romans) as he purposed in after times to open for them. The description stands in marked contrast with the blessed liberty predicated in the next chapter of the children of "Jerusalem which is above." This condition of things under the old economy is represented as being only a provisional ordering of the Divine Disposer, made with a view to a perfect manifestation of delivering goodness to come by-and-by. "Shut up … that," etc. We have a remarkable parallel to this twofold significance of "shut up," both as present and as prospective, in Romans 11:32 ," God hath shut up all men unto disobedience ( συνέκλεισεν ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ), that he might have mercy upon all;" where likewise the providential ordering of God is spoken of, and not the description of Scripture only. There we read τοὺς πάντας , here τὰ πάντα , with an evident propriety in the choice of gender; for there St. Paul is thinking of Jews and of Gentiles as severally coming under the operation of the Divine "shutting up;" here he is not thinking of varied personalities, but rather of the entire circumstances of men under the legal economy. That the promise by faith of Jesus Christ might be given to them that believe ( ἵνα ἡ ἐπαγγελία ἐκ πίστεως ἰησοῦ χριστοῦ δοθῇ τοῖς πιστεύουσι ). The term "promise," as connected with the verb "might be given," denotes beyond doubt the thing promised, as in Romans 11:14 , "the promise of the Spirit:" this is "the promise" meant here. Now, if we were to join the words, "by faith of Jesus Christ," with the noun "promise," we should have to understand the two together as meaning," the promise which was made to Abraham because of his faith in Jesus Christ;" and this would be attended with a twofold inconvenience: