This lesson resumes in Galatians 3, moving from the prior discussion of the curse associated with relying on “works of the law” to a broader explanation of why the Mosaic Law was given, how it functions in relation to divine covenants, and what it means for believers to “put on Christ.”
1) Works of the Law, Curse, and Bondage
The teaching reiterates that attempting to live “out from” the works of the Law places a person under a curse—because the Law demands complete, continual obedience and carries severe penalties for violation. As a system, it produces bondage rather than life.
2) Covenants: Confirmation, Irrevocability, and Distinctions
A central argument is that a confirmed covenant cannot be annulled or added to. On that basis, the lesson distinguishes covenantal promises given to Abraham (emphasizing that differing land-promise descriptions signal distinct covenantal administrations, not a single, mutable contract). The point is that promise is not negated by later Law, because covenants—once confirmed—cannot be rewritten.
3) “Why, Then, the Law?” Its Purpose and Mediation
Picking up at the “Why was the Law added?” question, the lesson explains the Law was introduced because of transgressions and functioned as a temporary measure “until the Seed should come.” The term often rendered “angels” is argued to mean messengers broadly, and context is used to support the conclusion that the Law came through human mediation (especially Moses), not necessarily through spirit beings.
4) The Law Is Not Sin, but Sin Exploits the Law
Using Romans 7 as a theological lens, the teacher argues:
The Law itself is good and righteous, not sinful.
Yet the sin nature weaponizes commandments, producing intensified desires and deception.
Therefore, placing oneself under a “do not” framework tends to strengthen sin’s leverage, whereas living under grace undermines that leverage.
This is reinforced with the claim that the Law’s function is not to justify but to expose and define sin, demonstrating humanity’s incapacity to achieve righteousness by legal performance.
5) Law vs. Promise: Not Opposed, but Limited
The Law is presented as not contrary to God’s promises; rather, it is incapable of producing life. If any law could impart life, righteousness would come through that mechanism—but it does not, because fallen human nature distorts and fails under legal demands.
6) The Law as “Tutor” and the Arrival of Faith
The lesson interprets the Law’s “tutor” role as that of a child-trainer—a strict, supervisory system designed to guard and direct Israel until the coming revelation associated with faith in Christ. Once faith has come, believers are no longer under that kind of pedagogical guardianship.
7) Sonship as Privilege and Maturity (Not Sex-Based)
The teaching stresses that “sons of God” language concerns status and privilege, not biological sex. Sonship is framed as a position of maturity and inheritance, calling believers to live as those who are competent to discern what is proper, rather than as spiritual minors requiring constant external regulation.
8) “Predestined” and “Son Placement” in Ephesians
A key interpretive point is that “predestined” is explained as marking out boundaries (likened to a “horizon” concept), and “adoption” is criticized as misleading; the preferred sense is “son placement.” The emphasis is on believers being marked out for a mature, privileged standing rather than being characterized as adopted outsiders.
9) The Spirit’s Role: Internal Formation Rather Than External Rule-Lists
Rather than presenting Christian life as a new legal code, the lesson emphasizes that God provides believers with what is necessary for life and godliness, including the Holy Spirit, who instructs primarily by shaping desires and discernment, not by audible speech or mere external constraint.
10) Putting on Christ: Immersion, New Headship, and New Conduct
Finally, the lesson connects “putting on Christ” to spiritual immersion into Christ—a permanent, identity-defining union (illustrated by dyeing fabric). This union transfers believers from the old headship associated with Adam to the new headship in Christ, establishing a new identity (“new creation”). Consequently, the call to holiness is framed not as “I must keep rules,” but as “I will live consistently with who I already am in Christ.”
The concluding practical emphasis is that victory over the sin nature is not achieved through legal prohibitions, but through recognizing one’s union with Christ and yielding oneself to righteousness in light of that identity.
