The feature which distinguishes this new paragraph (Galatians 3:23, Galatians 3:24) from the preceding (Galatians 3:21, Galatians 3:22) is the more distinct statement of the paedagogic function of the Law as preparatory to that economy of grace which was the ulterior purpose of the Lawgiver.
In the meanwhile (the apostle here says) we were committed to the custody of the Law. But before faith came ( πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν). The "but" is an-tithetic to the closing clause of Galatians 3:22, from which is taken up afresh the notion of faith, there spoken of as of old destined to become at the proper time the qualifier for the receiving of the promise.
"Faith" denotes, not objectively, "the faith," that is, the gospel, as Galatians 1:23, a sense in which it is seldom used, and which is repelled here by the whole context; but subjectively, the principle of belief in One who gives of mere grace.
This, by a bold and surely jubilant figure of speech, is personified as "coming" for men's deliverance, while the "Law" is also personified as the stern custodian under whose charge till then men were detained.
Compare the frequent references in the Psalms to "light," "truth," "righteousness," "word," etc., being" sent," "commanded," by the Lord, as in angels, despatched for the help of his saints (Psalms 43:3; Psalms 40:11; Psalms 57:3; Psalms 107:20, etc.
). We were kept under the Law, shut up ( ὑπὸ νόμον ἐφρουρούμεθα συγκεκλεισμένοι [ συγκλειόμενοι, Revised Text; so, according to Scrivener, L. T. Tr.]); we were kept in ward under the Law. shut up.
The "we" recites, not exactly Jewish Christians or Jews, except per accidens, but God's people. The verb φρουρεῖν, keep carefully guarded, is used with a prominent notion of protection in Philippians 4:7; 1 Peter 1:5; whilst in 2 Corinthians 11:32, as here, the more prominent idea is that of preventing egress.
Comp. Romans 7:6, "The Law wherein we were holden ( κατειχόμεθα)." So Wis. 17:16, of Egyptians, in the plague of miraculous darkness, as it were imprisoned, unable to move, ἐφρουρεῖτο εἰς τὴν ἀσίδηρον εἱρκτὴν κατακλεισθείς, "Was kept ill ward, having been shut up into the prison which had no iron bars."
The reading συγκλειόμενοι or συνκλειόμενοι, although highly witnessed to by uncial manuscripts, appears to be accounted for by the reading in B, συγκλεισμένοι (very probably a clerical blunder for συγκεκλεισμένοι), which may have given it vogue.
The perfect participle seems alone suitable to the passage, q.d. shut up for good and all. The present participle would require to be understood of the repression of a constantly repeated endeavour to escape (or, what?
). As the verb συνέκλεισεν occurs in the preceding verse, συγκεκλεισμένοι takes the shade of meaning, "shut up as I said." Unto the faith which should afterwards be revealed ( εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι).
"Unto;" with reference to, with an eye to, the coming economy of free grace, to which they were then to be transferred. The same preposition ( εἰς) is used in the same manner in the next verse," unto Christ."
In the words, τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι, we have the same form of sentence as in Romans 8:18, πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι, "For the glory which shall hereafter be revealed."
In both cases, the emphatic position of μέλλουσαν appears to indicate, not merely that the manifestation was future, but that the future would be sure to bring it; the predetermining purpose of God made it certain.
"Revealed:" the principle of faith as accepting a gift bestowed of free grace, though not unknown to the pious of former ages (Romans 3:21)—for how in any age could one con-scions of sin look for any gift at the hands of the Almighty except thus?
—was destined, under the "gospel of the grace of God," to come forth into conspicuous prominence as the one supremely commanding element of religious sentiment.