Justified by Works

[Johann]

What is the core foundation upon which the NC stands?

The core foundation upon which the New Covenant (NC) stands is Jesus Christ, particularly His atoning death and resurrection. This covenant, promised in the Old Testament and fulfilled in the New Testament, fundamentally transforms the relationship between God and humanity. Let's break down the key elements that form this foundation:

1. Jesus Christ’s Sacrifice and Mediation
The New Covenant is established through the blood of Christ (Matthew 26:28; Hebrews 9:15). His sacrificial death on the cross replaces the need for the animal sacrifices of the Old Covenant. Jesus is the mediator of this new covenant (Hebrews 8:6).
Hebrews 9:15 – “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”

2. Forgiveness of Sins
The New Covenant promises complete forgiveness of sins. Unlike the Old Covenant, where sacrifices only covered sins temporarily, Christ’s atonement provides once-and-for-all forgiveness (Hebrews 10:10-18). This is grounded in God’s promise that He will remember sins no more.
Jeremiah 31:34 – “For I will forgive their iniquity, and their sin I will remember no more.” (Quoted in Hebrews 8:12)

3. Transformation of the Heart
One of the central promises of the New Covenant is that God will write His laws on the hearts of His people, giving them the indwelling of the Holy Spirit (Jeremiah 31:33; Ezekiel 36:26-27). This results in internal transformation rather than external adherence to the law.
Ezekiel 36:26-27 – “I will give you a new heart and put a new spirit within you...I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”

4. Faith in Jesus as the Basis of Righteousness
Faith in Jesus Christ is the foundation for receiving righteousness under the New Covenant, contrasting with the Old Covenant, which was based on obedience to the Mosaic Law. Righteousness comes by faith, not by works (Romans 3:21-26; Ephesians 2:8-9).
Romans 3:22 – “Even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.”

5. Universal Access to God
Under the New Covenant, all believers—both Jew and Gentile—have direct access to God through Jesus Christ, breaking down the barriers that existed in the Old Covenant (Ephesians 2:14-18). The priesthood of all believers (1 Peter 2:9) and the indwelling of the Spirit enable a personal relationship with God.
Hebrews 10:19-22 – “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus… let us draw near with a true heart in full assurance of faith.”

6. Eternal Life and Inheritance
The New Covenant promises eternal life and a future inheritance in Christ. Those who believe in Him are made heirs of the kingdom (Hebrews 9:15, Galatians 3:29) and are sealed with the Holy Spirit as a guarantee of this inheritance (Ephesians 1:13-14).
John 17:3 – “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”

The foundation of the New Covenant is Jesus Christ’s atoning death, resurrection, and His role as Mediator, through which believers receive forgiveness of sins, a transformed heart by the Holy Spirit, and righteousness through faith. This covenant is internal and spiritual, emphasizing the indwelling of the Spirit, direct access to God, and the eternal life promised to all who place their faith in Christ.

J.

 

[GracePeace]

Try again

"The Gospel is the power of God unto salvation because in it God's righteousness is revealed from faith to faith"--and "He commends His love"... if you know a better characterization, please let me know.

 

[uncle silas]

One of the central promises of the New Covenant is that God will write His laws on the hearts of His people, giving them the indwelling of the Holy Spirit (Jeremiah 31:33; Ezekiel 36:26-27). This results in internal transformation rather than external adherence to the law.
Ezekiel 36:26-27 – “I will give you a new heart and put a new spirit within you...I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”

Yes, the core foundation upon which the NC stands is twofold, and you are correct the law being written in the heart and mind brings about an internal transformation:
“This is the covenant I will make with them
after that time, says the Lord.
I will put my laws in their hearts,
and I will write them on their minds.”[b]
17 Then he adds:

“Their sins and lawless acts
I will remember no more Heb10:16&17

 

[GracePeace]

Can you answer the questions please. It concerns people in Christ being found to be among the sinners. I would appreciate you addressing the points I raised

I thought I'd addressed the issue in point #2. Please clarify if I did not.

 

[uncle silas]

"The Gospel is the power of God unto salvation because in it God's righteousness is revealed from faith to faith"--and "He commends His love"... if you know a better characterization, please let me know.

Ive just given it to Johann

 

[GracePeace]

Yes, the core foundation upon which the NC stands is twofold, and you are correct the law being written in the heart and mind brings about an internal transformation:
“This is the covenant I will make with them
after that time, says the Lord.
I will put my laws in their hearts,
and I will write them on their minds.”[b]
17 Then he adds:

“Their sins and lawless acts
I will remember no more Heb10:16&17

I thought you were asking what the NC hinged upon. My thought was that everything in the NC hinges on God's love and righteousness--and the rest are details about His love and righteousness.

 

[uncle silas]

I thought I'd addressed the issue in point #2. Please clarify if I did not.

Please respond to the three questions after the passage. It relates to people IN Christ being found to be amongst the sinners

But if, in seeking to be justified IN(IN) Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker. Gal2:17&18



Justification is instantaneous at the point of conversion, the justification Paul writes about in the above takes time to achieve. What justification is Paul writing about?

Why does he ask the question ‘’Does that mean that Christ promotes sin?’’

And what does he mean when he states: 18’’ If I rebuild what I destroyed, then I really would be a lawbreaker.’’

 

[Johann]

Justification is instantaneous at the point of conversion, the justification Paul writes about in the above takes time to achieve. What justification is Paul writing about?

Why does he ask the question ‘’Does Christ promote sin?’’

And what does he mean when he states: 18’’ If I rebuild what I destroyed, then I really would be a lawbreaker.’’

What Justification is Paul Writing About in Galatians 2:17-18?
Paul uses the word justification (δικαίωσις, dikaiōsis), which in its simplest form means to be declared righteous or acquitted before God. The central message of Galatians 2 is that justification is by faith alone in Christ, not by the works of the Law. Here, Paul distinguishes between two types of justification:

Instantaneous justification: This occurs at the moment of conversion. When one places their faith in Christ, they are immediately justified—declared righteous—before God. This is a legal declaration, an imputation of righteousness from God, and is entirely based on faith in Jesus Christ’s work on the cross.

Ongoing or practical justification: This is the sanctifying work of faith being manifested in the believer’s life over time, as one continues to walk in the Spirit, displaying righteousness by faith working through love (Galatians 5:6).
In Galatians 2:17-18, Paul is addressing a different aspect of justification, one that touches on how believers live after being justified. He is referring to the practical outworking of justification. While believers are justified immediately by faith, their lives must continue to reflect that justification by walking according to the Spirit and not returning to the works of the Law or sinful behavior. The righteous living that follows justification is a reflection of the transformation that faith has caused, and Paul is concerned with how believers' actions demonstrate their justification.

2. Why Does Paul Ask, ‘Does Christ Promote Sin?’ (Galatians 2:17)
Paul is countering a possible objection that might arise from his teaching that justification is by faith apart from the law. The logic of the objection goes something like this:

If believers are justified by faith alone, without needing to follow the Mosaic Law, and they sin after being justified, does this mean that Christ is promoting sin by removing the need for the Law?

Paul's rhetorical question, "But if, while we seek to be justified in Christ, we ourselves are found sinners, is Christ therefore a minister of sin?" (Galatians 2:17, NKJV) addresses this potential misunderstanding.

The Greek construction ἆρα Χριστὸς ἁμαρτίας διάκονος; (ara Christos hamartias diakonos?) translates to “Is Christ then a servant of sin?” The word διάκονος (diakonos), meaning "minister" or "servant," implies the idea of someone acting in service of sin. Paul quickly answers with the emphatic phrase, "Certainly not!" (μὴ γένοιτο, mē genoito), which is an idiomatic Greek phrase that means, “May it never be!”

Paul’s argument is this: Christ does not promote sin. Instead, justification by faith frees believers from the bondage of sin. While believers are no longer bound by the Mosaic Law, this freedom is not an excuse to sin. The grace received through faith should lead to righteousness, not lawlessness.

3. What Does Paul Mean by ‘If I Rebuild What I Destroyed, I Really Would Be a Lawbreaker’? (Galatians 2:18)
In Galatians 2:18, Paul writes: "If I rebuild what I destroyed, I prove myself to be a transgressor." The key here is understanding what Paul means by “rebuild” and “destroy.”

To rebuild (οἰκοδομέω, oikodomeō) refers to putting something back in place that was previously dismantled.
To destroy (καταλύω, katalyō) refers to something being torn down or dissolved.

In context, Paul is talking about the law, specifically the Mosaic Law, as a means of justification. When he speaks of destroying, he is referring to the fact that faith in Christ has rendered the Law obsolete as a means of being made right with God. The Law was torn down as a pathway to righteousness because Christ fulfilled the Law (Romans 10:4). Paul himself, as a Pharisee, once adhered strictly to the Law, but upon embracing faith in Christ, he "destroyed" or abandoned the Law as a means of justification (Philippians 3:7-9).

Now, if Paul were to rebuild what he has destroyed—if he were to go back to the Law and rely on it again to justify himself—he would be proving himself to be a transgressor (παραβάτης, parabatēs). The word parabatēs means one who violates the Law. Paul’s point is that if he reverts to the Law after having been justified by faith, he would be admitting that the Law is still necessary for justification, and thus he would be condemned by it because no one can be justified by the Law (Galatians 2:16).


"If I rebuild what I destroyed": The first-class conditional clause (εἰ γάρ, ei gar), used here, implies a hypothetical but possible situation. Paul is arguing, "If I were to rebuild..." pointing to the absurdity of the idea. Grammatically, this construction implies that returning to the Law would not just be illogical but spiritually dangerous.

"Then I would prove myself to be a transgressor": The verb συνίστημι (synistēmi), translated as "prove," means "to show, demonstrate, or establish." Paul is saying that by going back to the Law, he would demonstrate his own guilt because the Law's purpose is to reveal transgression (Romans 3:20). If the Law is re-established as the standard, he would once again be subject to its condemnation.

Paul is addressing a critical misunderstanding about the nature of justification. He emphasizes that justification is by faith in Christ, and this initial justification is instantaneous at conversion. However, this justification is not a one-time event that leaves believers passive. Paul is concerned with how justified believers continue to live—by walking in the Spirit, not returning to the works of the Law or living in sin. The question "Does Christ promote sin?" counters the notion that justification by faith alone gives license to sin, which Paul strongly denies. When Paul says, "If I rebuild what I destroyed," he is affirming that returning to the Law as a means of righteousness would invalidate faith, showing one to be a transgressor once more.

Does it help @uncle silas?
J.

 

[GracePeace]

Please respond to the three questions after the passage. It relates to people IN Christ being found to be amongst the sinners

But if, in seeking to be justified IN(IN) Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker. Gal2:17&18

1. As stated, the issue Paul was addressing was whether Christians (especially Gentiles) were under Law--thus it is not relevant.

Galatians 2
17“But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! 18“For if I rebuild what I have once destroyed, I prove myself to be a transgressor. 19“For through the Law I died to the Law, so that I might live to God. 20“I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 21“I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

2. He didn't mean, "After we come to Christ, we live like devils"--he is addressing HOW WE ARE TO WALK, and that our WALKING is not "by the Law", but by grace through faith. Knowing God, and making God known.

Justification is instantaneous at the point of conversion,

This only states part of the truth, and it is clear it is not the whole truth, because the believer who doesn't walk in faith is "condemned" not justified (Ro 14:23).

the justification Paul writes about in the above takes time to achieve. What justification is Paul writing about?

Justification is by having righteousness--in our case, not a righteousness of our own, but by having God as our righteousness.
God's righteousness is by grace through faith.
Apparently, this is something God wants us to continue in, by doing things we are fully persuaded are correct, or else we're not remaining in God's righteousness that justifies us, so we are condemned.

Why does he ask the question ‘’Does Christ promote sin?’’

Because breaking the Law was understood as "sin", but they were justified apart from keeping the Law of Moses.

And what does he mean when he states: 18’’ If I rebuild what I destroyed, then I really would be a lawbreaker.’’

Christ "condemned sin in the flesh" : just because they don't serve by the Law of Moses, but by grace through faith, doesn't mean Christ is a minister of sin, which thing Christ had destroyed ("that He might bring to nothing the body of sin" Ro 6:6).

 

[GracePeace]

Please respond to the three questions after the passage. It relates to people IN Christ being found to be amongst the sinners

But if, in seeking to be justified IN(IN) Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker. Gal2:17&18



Justification is instantaneous at the point of conversion, the justification Paul writes about in the above takes time to achieve. What justification is Paul writing about?

Why does he ask the question ‘’Does that mean that Christ promotes sin?’’

And what does he mean when he states: 18’’ If I rebuild what I destroyed, then I really would be a lawbreaker.’’

You have to remember that this entire dialogue centers around the issue of Peter not walking in the truth of the Gospel. but even going so far as to have led Gentiles to become circumcised, which dialogue serves merely as an example supplied to the Galatians to further substantiate Paul's argument against the Galatians who were led to believe they were to serve God by the Law of Moses (Gal 4:21)--he's trying to move them away from a righteousness of their own from the knowledge of good and evil [in this case, the Law of Moses], and toward God's righteousness by grace through faith which works by love. He even says they're cut off from Christ, fallen from grace (Gal 5:3,4), and they had deserted God (Gal 1:6), because of not walking in faith!

This is the same principle at work as is at work in Romans 14:5,23, it just addresses another shade of unbelief/not walking in faith! @Johann

 

[uncle silas]

What Justification is Paul Writing About in Galatians 2:17-18?
Paul uses the word justification (δικαίωσις, dikaiōsis), which in its simplest form means to be declared righteous or acquitted before God. The central message of Galatians 2 is that justification is by faith alone in Christ, not by the works of the Law. Here, Paul distinguishes between two types of justification:

Instantaneous justification: This occurs at the moment of conversion. When one places their faith in Christ, they are immediately justified—declared righteous—before God. This is a legal declaration, an imputation of righteousness from God, and is entirely based on faith in Jesus Christ’s work on the cross.

Ongoing or practical justification: This is the sanctifying work of faith being manifested in the believer’s life over time, as one continues to walk in the Spirit, displaying righteousness by faith working through love (Galatians 5:6).
In Galatians 2:17-18, Paul is addressing a different aspect of justification, one that touches on how believers live after being justified. He is referring to the practical outworking of justification. While believers are justified immediately by faith, their lives must continue to reflect that justification by walking according to the Spirit and not returning to the works of the Law or sinful behavior. The righteous living that follows justification is a reflection of the transformation that faith has caused, and Paul is concerned with how believers' actions demonstrate their justification.

2. Why Does Paul Ask, ‘Does Christ Promote Sin?’ (Galatians 2:17)
Paul is countering a possible objection that might arise from his teaching that justification is by faith apart from the law. The logic of the objection goes something like this:

If believers are justified by faith alone, without needing to follow the Mosaic Law, and they sin after being justified, does this mean that Christ is promoting sin by removing the need for the Law?

Paul's rhetorical question, "But if, while we seek to be justified in Christ, we ourselves are found sinners, is Christ therefore a minister of sin?" (Galatians 2:17, NKJV) addresses this potential misunderstanding.

The Greek construction ἆρα Χριστὸς ἁμαρτίας διάκονος; (ara Christos hamartias diakonos?) translates to “Is Christ then a servant of sin?” The word διάκονος (diakonos), meaning "minister" or "servant," implies the idea of someone acting in service of sin. Paul quickly answers with the emphatic phrase, "Certainly not!" (μὴ γένοιτο, mē genoito), which is an idiomatic Greek phrase that means, “May it never be!”

Paul’s argument is this: Christ does not promote sin. Instead, justification by faith frees believers from the bondage of sin. While believers are no longer bound by the Mosaic Law, this freedom is not an excuse to sin. The grace received through faith should lead to righteousness, not lawlessness.

3. What Does Paul Mean by ‘If I Rebuild What I Destroyed, I Really Would Be a Lawbreaker’? (Galatians 2:18)
In Galatians 2:18, Paul writes: "If I rebuild what I destroyed, I prove myself to be a transgressor." The key here is understanding what Paul means by “rebuild” and “destroy.”

To rebuild (οἰκοδομέω, oikodomeō) refers to putting something back in place that was previously dismantled.
To destroy (καταλύω, katalyō) refers to something being torn down or dissolved.

In context, Paul is talking about the law, specifically the Mosaic Law, as a means of justification. When he speaks of destroying, he is referring to the fact that faith in Christ has rendered the Law obsolete as a means of being made right with God. The Law was torn down as a pathway to righteousness because Christ fulfilled the Law (Romans 10:4). Paul himself, as a Pharisee, once adhered strictly to the Law, but upon embracing faith in Christ, he "destroyed" or abandoned the Law as a means of justification (Philippians 3:7-9).

Now, if Paul were to rebuild what he has destroyed—if he were to go back to the Law and rely on it again to justify himself—he would be proving himself to be a transgressor (παραβάτης, parabatēs). The word parabatēs means one who violates the Law. Paul’s point is that if he reverts to the Law after having been justified by faith, he would be admitting that the Law is still necessary for justification, and thus he would be condemned by it because no one can be justified by the Law (Galatians 2:16).


"If I rebuild what I destroyed": The first-class conditional clause (εἰ γάρ, ei gar), used here, implies a hypothetical but possible situation. Paul is arguing, "If I were to rebuild..." pointing to the absurdity of the idea. Grammatically, this construction implies that returning to the Law would not just be illogical but spiritually dangerous.

"Then I would prove myself to be a transgressor": The verb συνίστημι (synistēmi), translated as "prove," means "to show, demonstrate, or establish." Paul is saying that by going back to the Law, he would demonstrate his own guilt because the Law's purpose is to reveal transgression (Romans 3:20). If the Law is re-established as the standard, he would once again be subject to its condemnation.

Paul is addressing a critical misunderstanding about the nature of justification. He emphasizes that justification is by faith in Christ, and this initial justification is instantaneous at conversion. However, this justification is not a one-time event that leaves believers passive. Paul is concerned with how justified believers continue to live—by walking in the Spirit, not returning to the works of the Law or living in sin. The question "Does Christ promote sin?" counters the notion that justification by faith alone gives license to sin, which Paul strongly denies. When Paul says, "If I rebuild what I destroyed," he is affirming that returning to the Law as a means of righteousness would invalidate faith, showing one to be a transgressor once more.

Does it help @uncle silas?
J.

I don't think we are that far away in our thinking here:


Paul wrote:

But because of his great love for us, God, who is rich in mercy, 5 made us alive with Christ EVEN WHEN we were dead in transgressions—it is by grace you have been saved. Eph2:4&5

God will accept you as you are when you come to him, under a righteousness of faith in Christ. You may be a drunk, womaniser, thief, and constantly use foul language, a true slave to sin, but you are instantly justified by faith in Christ. However, you cannot stay in that state. As Paul says, you cross over from being a slave of sin to a slave of righteousness leading to holiness (Rom6:17-19) but it takes time. It is this justification of your Christianity, your faith that is being mentioned in the passage. (Gal2:17&18)

So, let’s take the example given. A man is a drunk, constantly has affairs, is a constant thief and continuously uses foul language. He accepts Christ as his saviour. Immediately he stops having affairs, the stealing stops, and the foul language lessens. So evidence of his new found faith is plain for all to see. But drinking is not so easy, he has been the slave of alcohol for decades. One night he goes to church and heartily joins in the service, worshipping and praising God while his breath smells of alcohol. What would someone think who did not understand the message? ‘’’If this person is saved Christ must promote sin for here he is heartily joining in the service with his breath smelling of alcohol.’’’ However, the man hates the fact he still drinks and is continuing to trust Christ to get him to where he needs to be. He is still entitled to rejoice in his new found salvation, otherwise he must go around in sackcloth and ashes until he is as pure as the driven snow. He is standing on a righteousness/justification of faith in Christ, not one of obeying the law/works of the law.

Immediatley after Paul asks the question ‘’Doesn’t that mean that Christ promotes sin’’: He answers it.

Absolutely not! 18 If I rebuild what I destroyed, then I really would be a lawbreaker.



What had Paul sought so hard to destroy? Righteousness of obeying the law. Therefore, if he returned to that way, and sought to defeat the sin in order to justify his Christianity he would fail, and simply prove he was a lawbreaker/sinner.

 

[uncle silas]

1. As stated, the issue Paul was addressing was whether Christians (especially Gentiles) were under Law--thus it is not relevant.

Galatians 2
17“But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! 18“For if I rebuild what I have once destroyed, I prove myself to be a transgressor. 19“For through the Law I died to the Law, so that I might live to God. 20“I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 21“I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

2. He didn't mean, "After we come to Christ, we live like devils"--he is addressing HOW WE ARE TO WALK, and that our WALKING is not "by the Law", but by grace through faith. Knowing God, and making God known.


This only states part of the truth, and it is clear it is not the whole truth, because the believer who doesn't walk in faith is "condemned" not justified (Ro 14:23).

Justification is by having righteousness--in our case, not a righteousness of our own, but by having God as our righteousness.
God's righteousness is by grace through faith.
Apparently, this is something God wants us to continue in, by doing things we are fully persuaded are correct, or else we're not remaining in God's righteousness that justifies us, so we are condemned.

Because breaking the Law was understood as "sin", but they were justified apart from keeping the Law of Moses.

Christ "condemned sin in the flesh" : just because they don't serve by the Law of Moses, but by grace through faith, doesn't mean Christ is a minister of sin, which thing Christ had destroyed ("that He might bring to nothing the body of sin" Ro 6:6).

The mosaic law could be faultlessly obeyed, so you wouldnt need to be found amongst the sinners where that part of the law is concerned. I have written my view to Johann

 

[Johann]

You have to remember that this entire dialogue centers around the issue of Peter not walking in the truth of the Gospel. but even going so far as to have led Gentiles to become circumcised, which dialogue serves merely as an example supplied to the Galatians to further substantiate Paul's argument against the Galatians who were led to believe they were to serve God by the Law of Moses (Gal 4:21)--he's trying to move them away from a righteousness of their own from the knowledge of good and evil [in this case, the Law of Moses], and toward God's righteousness by grace through faith which works by love. He even says they're cut off from Christ, fallen from grace (Gal 5:43,), and they had deserted God (Gal 1:6), because of not walking in faith!

This is the same principle at work as is at work in Romans 14:5,23, it just addresses another shade of unbelief/not walking in faith! @Johann

Thank you for giving me the opportunity to share the good news on your thread but I am reminded--

1 Corinthians 1 (LEB)

1 Paul, called to be an apostle of Christ Jesus through the will of God, and Sosthenes our brother,
2 to the church of God sanctified in Christ Jesus that is in Corinth, called to be saints together with all those who call upon the name of our Lord Jesus Christ in every place, their Lord and ours.
3 Grace to you and peace from God our Father and the Lord Jesus Christ.

4 I give thanks to my God always concerning you, because of the grace of God that was given to you in Christ Jesus,
5 that in everything you were made rich in him, in all speech and all knowledge,
6 just as the testimony about Christ has been confirmed in you,
7 so that you do not lack in any spiritual gift while you eagerly await the revelation of our Lord Jesus Christ,
8 who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.
9 God is faithful, by whom you were called to fellowship with his Son Jesus Christ our Lord.

10 Now I exhort you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing, and there not be divisions among you, but you be made complete in the same mind and with the same purpose.
11 For it has been made clear to me concerning you, my brothers, by Ce’s people, that there are quarrels among you.
12 But I say this, that each of you is saying, “I am with Paul,” and “I am with Apollos,” and “I am with Cephas,” and “I am with Christ.”
13 Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?
14 I give thanks that I baptized none of you except Crispus and Gaius,
15 lest anyone should say that you were baptized in my name.
16 (Now I also baptized the household of Stephanas. Beyond that, I do not know if I baptized anyone else.)
17 For Christ did not send me to baptize, but to proclaim the gospel, not with wisdom of speech, lest the cross of Christ be emptied.

18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
19 For it is written,
“I will destroy the wisdom of the wise,
and the intelligence of the intelligent I will confound.”
20 Where is the wise person? Where is the scribe? Where is the debater of this age? Has God not made foolish the wisdom of the world?
21 For since in the wisdom of God, the world through wisdom did not know God, God was pleased through the foolishness of preaching to save those who believe.
22 For indeed, Jews ask for signs and Greeks seek wisdom,
23 but we preach Christ crucified, to the Jews a cause for stumbling, but to the Gentiles foolishness,
24 but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.
25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

26 For consider your calling, brothers, that not many were wise according to human standards, not many were powerful, not many were well born.
27 But the foolish things of the world God chose in order that he might put to shame the wise, and the weak things of the world God chose in order that he might put to shame the strong,
28 and the insignificant things of the world and the despised things God chose—the things that are not—in order that he might abolish the things that are,
29 so that all flesh may not boast before God.
30 But from him you are in Christ Jesus, who became wisdom for us from God, and righteousness and sanctification and redemption,
31 so that, just as it is written, “The one who boasts, let him boast in the Lord.”

This chapter clearly shows that the Gospel is not designed for the "wise" by worldly standards. Instead, it demonstrates how God uses what the world sees as foolish to display His wisdom and power, emphasizing that it is not human wisdom but the message of Christ crucified that is central to salvation.

Shalom
J.

 

[uncle silas]

Thank you for giving me the opportunity to share the good news on your thread but I am reminded--

1 Corinthians 1 (LEB)

1 Paul, called to be an apostle of Christ Jesus through the will of God, and Sosthenes our brother,
2 to the church of God sanctified in Christ Jesus that is in Corinth, called to be saints together with all those who call upon the name of our Lord Jesus Christ in every place, their Lord and ours.
3 Grace to you and peace from God our Father and the Lord Jesus Christ.

4 I give thanks to my God always concerning you, because of the grace of God that was given to you in Christ Jesus,
5 that in everything you were made rich in him, in all speech and all knowledge,
6 just as the testimony about Christ has been confirmed in you,
7 so that you do not lack in any spiritual gift while you eagerly await the revelation of our Lord Jesus Christ,
8 who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.
9 God is faithful, by whom you were called to fellowship with his Son Jesus Christ our Lord.

10 Now I exhort you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing, and there not be divisions among you, but you be made complete in the same mind and with the same purpose.
11 For it has been made clear to me concerning you, my brothers, by Ce’s people, that there are quarrels among you.
12 But I say this, that each of you is saying, “I am with Paul,” and “I am with Apollos,” and “I am with Cephas,” and “I am with Christ.”
13 Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?
14 I give thanks that I baptized none of you except Crispus and Gaius,
15 lest anyone should say that you were baptized in my name.
16 (Now I also baptized the household of Stephanas. Beyond that, I do not know if I baptized anyone else.)
17 For Christ did not send me to baptize, but to proclaim the gospel, not with wisdom of speech, lest the cross of Christ be emptied.

18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
19 For it is written,
“I will destroy the wisdom of the wise,
and the intelligence of the intelligent I will confound.”
20 Where is the wise person? Where is the scribe? Where is the debater of this age? Has God not made foolish the wisdom of the world?
21 For since in the wisdom of God, the world through wisdom did not know God, God was pleased through the foolishness of preaching to save those who believe.
22 For indeed, Jews ask for signs and Greeks seek wisdom,
23 but we preach Christ crucified, to the Jews a cause for stumbling, but to the Gentiles foolishness,
24 but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.
25 For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

26 For consider your calling, brothers, that not many were wise according to human standards, not many were powerful, not many were well born.
27 But the foolish things of the world God chose in order that he might put to shame the wise, and the weak things of the world God chose in order that he might put to shame the strong,
28 and the insignificant things of the world and the despised things God chose—the things that are not—in order that he might abolish the things that are,
29 so that all flesh may not boast before God.
30 But from him you are in Christ Jesus, who became wisdom for us from God, and righteousness and sanctification and redemption,
31 so that, just as it is written, “The one who boasts, let him boast in the Lord.”

This chapter clearly shows that the Gospel is not designed for the "wise" by worldly standards. Instead, it demonstrates how God uses what the world sees as foolish to display His wisdom and power, emphasizing that it is not human wisdom but the message of Christ crucified that is central to salvation.

Shalom
J.

Great chapter, and you are correct as to what it is showing us:
For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”[a]; 20 and again, “The Lord knows that the thoughts of the wise are futile. 1Cor3:19&20

 

[Johann]

Great chapter, and you are correct as to what it is showing us:
For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”[a]; 20 and again, “The Lord knows that the thoughts of the wise are futile. 1Cor3:19&20

A pleasure getting to know you @uncle silas.
Peace to you and family
Johann.

 

[uncle silas]

A pleasure getting to know you @uncle silas.
Peace to you and family
Johann.

Likewise

 

[GracePeace]

The mosaic law could be faultlessly obeyed, so you wouldnt need to be found amongst the sinners where that part of the law is concerned. I have written my view to Johann

The entire question was as to whether Gentile Christians were under Law--I've fleshed that out further in my reply, which went unanswered, and probably unread.

 

[Johann]

Great chapter, and you are correct as to what it is showing us:
For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”[a]; 20 and again, “The Lord knows that the thoughts of the wise are futile. 1Cor3:19&20

Galatians 6:3 (LEB)
For if anyone thinks he is something although he is nothing, he is deceiving himself.

This verse is a reminder to remain humble and avoid self-deception, especially in the context of helping others and bearing one another's burdens.

 

[uncle silas]

The entire question was as to whether Gentile Christians were under Law--I've fleshed that out further in my reply, which went unanswered, and probably unread.

I read it, please read my view on those verse

 

[GracePeace]

I read it, please read my view on those verse

I stand by my view on the verses (which I read in context, not in a vacuum, so I understand the main goal of his argument is that the Galatians are not to be persuaded with a persuasion that does not come from God (Gal 5:7,8), but which is a doctrine of demons 2 Ti 4:1, which, therefore, separates them from God (Gal 1:6, 5:3,4))--and I stand by the fact that God's justifying righteousness by faith is not merely to be held but God's justifying righteousness by faith is also to be walked in, proven by the fact that the believer who does not walk in faith is "condemned", not justified, because we're justified by God's righteousness by grace through faith, but, walking in doubt, he is not retaining God's righteousness, thus he is condemned.

Toodles!