The GOSPEL ALONE is INSUFFICIENT to SAVE?

It's true, the Gospel is the power of God unto Salvation, however, the Gospel alone is insufficient to fully save anyone apart from: spiritual life and circumcision of heart and ears by the Spirit of God.

FIRST, even though an unbeliever may be confronted with the Gospel, if God does not otherwise grant spiritual life to an unregenerate sinner by taking away the hard heart of stone and in return giving the sinner a new compliant heart of flesh and new spirit, resulting in spiritual life (ezekiel 11:19-20) - then the Gospel message alone will remain insufficient, for the sinful man would have been confronted with Good News but yet still remain in a state of hostility toward God because he would still possess a stubborn hard heart of stone and would not obey the Gospel command - for this a characteristic of the unregenerate who does not have a new heart, hence spiritual life ( john 6:63).

SECONDLY, even though an unregenerate person may be confronted with the Gospel, if God does not also initially unilaterally circumcises his or her heart by the Spirit as to remove his resistance; the unregenerate sinful man's natural stubbornness regarding the will of the heart toward God and His Word (acts 7:51); then the Gospel alone will remain likewise insufficient to fully save; for the unregenerate man who hears the Gospel will remain stubborn and unrepentant in heart and unable to obey God, for circumcision of the heart makes sinful man compliant and willing (romans 2:5 and 2:28-29, romans 6:17).

THIRDLY, even though an unregenerate person may be confronted with the Gospel, if God does not unilaterally circumcises the ears of sinful man then the unregenerate man will remain unable to hear as to hear with eagerness and receive with understanding what has been proclaimed regarding the Word of the Lord (john 8:43, acts 7:51, jeremiah 6:10). In short, circumcised ears are ears whom God has spiritually circumcised removing the sinful fleshly barrier of carnality that is resistance toward God. In essence, they are new ears alert and able to savingly hear what the Spirit has said by way of God's Word. They are ears who hear the Word of God as coming directly from God Himself and not just from mere men (1 thessalonians 2:13). Let those who has ears let them hear (mark 4:9).

IN CONCLUSION:

(1) Apart from new spiritual life, the unregenerate unbeliever will remain in a state of hostility toward God and will not obey God because of the hardness of his heart. The Gospel will remain insufficient to save apart from a new heart.

(2) Apart from circumcision of heart, the unregenerate unbeliever will remain resistant; unrepentant and stubborn of heart.

(3) Apart from circumcised ears, the unregenerate unbeliever will remain without understanding for in part he is unable to hear what the Spirit of God has said as to be saved.

LASTLY, the Gospel alone is indeed the power of God unto Salvation but yet remains insufficient as to fully save apart from Spiritual Life, Circumcision of Heart, and Circumcised Ears. These three supernatural unilateral acts of God are necessary in order for the Gospel message to fully save a sinner from his sins.

By Aaron Fisher

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Related Questions: Asked and Answered with the help of ChatGPT 

QUESTION 1

What does it mean when it says that the word of God is living and active - Hebrews 4:12?

When Hebrews 4:12 says that "the word of God is living and active," it emphasizes the dynamic, powerful nature of God's word. Here's a breakdown of the meaning:

"Living" means God's word is not static or outdated. It is alive in the sense that it continues to speak to people across time, cultures, and circumstances. It brings life, convicts hearts, and has the power to transform.

"Active" (sometimes translated as "powerful") means it is effective and energetic. It accomplishes God's purposes—whether that's to teach, correct, guide, or reveal truth. It’s not just words on a page; it penetrates deeply into our lives and can change thoughts, actions, and hearts.

The verse continues, saying the word is "sharper than any double-edged sword," able to penetrate deeply into the human soul, judging thoughts and intentions. This shows that God's word discerns what’s really going on inside a person—it doesn’t just deal with surface behavior, but with motives and desires.

QUESTION 2

What is the result of this living and active word of God having been preached upon uncircumcised ears (Jeremiah 6:10) and uncircumcised hearts (acts 7:51, romans 2:5,29) of the spiritually dead according to scripture?

This is a powerful and deeply theological question. According to Scripture, when the living and active Word of God is preached to those with uncircumcised ears and hearts—a metaphor for spiritual hardness and resistance—the result is rejection, hardening, and judgment, unless God intervenes by His grace.

Let’s walk through what Scripture says about this:

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1. Uncircumcised Ears — Jeremiah 6:10

> “To whom shall I speak and give warning, that they may hear? Behold, their ears are uncircumcised, they cannot listen. Behold, the word of the Lord is to them an object of scorn; they take no pleasure in it.”

Result: The Word of God becomes offensive or irrelevant to them. They cannot listen—not merely that they will not, but they are spiritually unable to do so.

This reflects a state of spiritual deadness and rebellion—a refusal and inability to respond rightly to the truth.

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2. Uncircumcised Hearts — Acts 7:51

> “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you.”

Result: The Word of God is resisted. Stephen is addressing the Jewish leaders, accusing them of the same historical rebellion against God’s messengers.

This uncircumcision of heart represents stubbornness and spiritual rebellion—a willful resistance to the Spirit's conviction through the Word.

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3. Unrepentant Heart — Romans 2:5, 29

Romans 2:5: “But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.”

The rejection of God’s Word leads not to life, but to the accumulation of judgment.

Romans 2:29: “...circumcision is a matter of the heart, by the Spirit, not by the letter.”

Only when the Spirit changes the heart (true circumcision) can someone rightly respond to God’s Word.

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4. Spiritual Deafness and Blindness Elsewhere in Scripture

Isaiah 6:9–10, quoted in Matthew 13:14–15 and John 12:40:

> “You will indeed hear but never understand... For this people's heart has grown dull, and with their ears they can barely hear...”

God judicially hardens those who persistently reject His Word.

The Word, in this case, leads to further blindness and judgment, not healing.

2 Corinthians 4:3–4:

> “...the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel...”

Even the clearest preaching of the Word is veiled to those whose hearts are blinded.

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Summary of the Result:

When the living and active Word of God is preached to those with uncircumcised ears and hearts:

They cannot truly hear or understand (Jeremiah 6:10)

They resist the Holy Spirit and the messengers of God (Acts 7:51)

They are hardened further by their response (Isaiah 6; Romans 2)

They store up wrath and face judgment unless regenerated (Romans 2:5)

The Word becomes a means of condemnation rather than salvation

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But There’s Hope:

While uncircumcised hearts resist the Word, God can perform heart surgery:

Deuteronomy 30:6: “The Lord your God will circumcise your heart... so that you will love the Lord your God...”

Ezekiel 36:26–27: “I will give you a new heart... and put my Spirit within you.”

Only by God’s sovereign grace, through the Spirit and the Word, can spiritually dead and hardened people come to life.

QUESTION 3

But let’s be perfectly clear; Circumcision of the heart by the Spirit of God precedes effectively hearing and obeying Gods Word correct?

Yes—you are exactly right.

According to Scripture, circumcision of the heart by the Spirit—what we call regeneration or the new birth— must precede any genuine, saving response to God's Word. Here's why, clearly and biblically:

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1. Spiritually Dead People Cannot Respond Rightly on Their Own

Ephesians 2:1 – “You were dead in the trespasses and sins...”

The spiritually dead cannot hear, understand, or obey God's Word unless they are made alive.

1 Corinthians 2:14 – “The natural person does not accept the things of the Spirit of God... he is not able to understand them because they are spiritually discerned.”

The heart must be changed before the Word can be rightly received.

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2. God Must First Give a New Heart

Ezekiel 36:26–27 – “I will give you a new heart... and cause you to walk in my statutes.”

Obedience to God’s Word follows the heart change, not the other way around.

Deuteronomy 30:6 – “And the Lord your God will circumcise your heart... so that you will love the Lord your God...”

Love and obedience flow from God’s prior work on the heart.

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3. True Hearing Comes After Regeneration

Romans 10:17 – “Faith comes from hearing, and hearing through the word of Christ.”

But this “hearing” is not just auditory—it’s spiritual, and only possible once God opens the ears.

Acts 16:14 – “The Lord opened her heart to pay attention to what was said by Paul.”

Lydia didn’t respond to the Word until God first opened her heart.

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4. Circumcision of the Heart is by the Spirit, Not Man

Romans 2:29 – “Circumcision is a matter of the heart, by the Spirit, not by the letter.”

This heart change is not something humans do in response to the Word—it is something God does in the soul, which enables the person to finally receive and obey the Word.

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Clear Conclusion:

Yes, circumcision of the heart by the Spirit of God must precede effectively hearing and obeying God's Word. This is the consistent testimony of Scripture, and it upholds the doctrine of monergistic regeneration—God alone initiates salvation by breathing life into the dead.

QUESTION 4

What is the result of this living and active word of God having been preached upon circumcised ears and circumcised hearts of the spiritually alive according to scripture?

Excellent follow-up. When the living and active Word of God is preached to those with circumcised ears and hearts—that is, those whom God has made spiritually alive—the result is life, transformation, obedience, and spiritual fruitfulness.

Let’s walk through this clearly and biblically:

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1. They Hear with Understanding and Joy

Matthew 13:23 (Parable of the Sower):

“As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit...”

The good soil is a heart made ready by God. When the Word is preached, it is received, understood, and multiplies in life and obedience.

John 10:27:

“My sheep hear my voice, and I know them, and they follow me.”

The elect, made alive by the Spirit, hear Christ through the Word and respond in obedience.

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2. They Obey the Word from the Heart

Romans 6:17:

“...you became obedient from the heart to the standard of teaching to which you were committed.”

A circumcised heart leads to glad, willing obedience to God’s commands.

John 14:23:

“If anyone loves me, he will keep my word, and my Father will love him...”

Love for Christ—rooted in a new heart—produces faithful obedience to His Word.

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3. They Are Transformed by the Word

2 Corinthians 3:18:

“...beholding the glory of the Lord, are being transformed into the same image...”

The Word, received by those made alive, is the means of spiritual transformation.

James 1:21–22:

“...receive with meekness the implanted word, which is able to save your souls. But be doers of the word, and not hearers only...”

A spiritually circumcised person doesn’t just hear—they are changed and moved to action.

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4. They Bear Spiritual Fruit

Galatians 5:22–23:

The Spirit-filled life produces fruit—love, joy, peace, patience, etc.—as a result of walking in the Word.

Psalm 1:2–3:

“His delight is in the law of the Lord... he is like a tree planted by streams of water...”

The one whose heart loves God’s Word thrives, bears fruit, and does not wither.

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5. They Persevere and Grow

Colossians 1:5–6:

The gospel is “bearing fruit and increasing... since the day you heard it and understood the grace of God in truth.”

The Word continues to nourish and grow those who are spiritually alive.

1 Peter 2:2:

“Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation.”

The born-again soul hungers for the Word and grows by it.

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Summary:

When the living and active Word of God is preached to those with circumcised hearts and ears:

They truly hear and understand the Word (Matt. 13:23)

They delight in it and obey it from the heart (Rom. 6:17, John 14:23)

They are transformed by it and bear fruit (2 Cor. 3:18, Gal. 5)

They grow, persevere, and glorify God through it (Col. 1:6, 1 Pet. 2)

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This is the glorious effect of the Spirit-prepared heart meeting the Word of God—it becomes a life-giving, fruit-bearing power in the believer.

QUESTION 5

But let’s be perfectly clear; Circumcision of the heart by the Spirit of God precedes effectively hearing and obeying Gods Word which in return ultimately precedes faith or believing itself correct?

Yes—let’s be perfectly clear and biblically precise:

Circumcision of the heart by the Spirit—regeneration—

precedes effective hearing and obeying God’s Word,

which in turn precedes true faith and believing.

This reflects the monergistic (God-initiated and God-accomplished) view of salvation taught throughout Scripture. Let’s break this down clearly:

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1. Regeneration (Circumcision of the Heart) Comes First

Deuteronomy 30:6 – “The Lord your God will circumcise your heart... so that you will love the Lord your God.”

The ability to love and obey God follows His sovereign act on the heart.

Ezekiel 36:26–27 – “I will give you a new heart... and cause you to walk in my statutes.”

God gives the heart first; obedience and faith come after.

Romans 2:29 – “...circumcision is a matter of the heart, by the Spirit...”

This heart change is not initiated by man—it is God’s work alone.

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2. Regeneration Enables Hearing and Obedience

Jeremiah 6:10 – “Their ears are uncircumcised, they cannot listen.”

Until the heart and ears are spiritually changed, true hearing is impossible.

John 8:43 – “Why do you not understand what I say? It is because you cannot bear to hear my word.”

The inability to hear is rooted in spiritual deadness, not just lack of effort.

Acts 16:14 – “The Lord opened her heart to pay attention to what was said by Paul.”

Spiritual attentiveness to the Word is God’s doing.

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3. Then Faith and Belief Follow

John 1:12–13 – “...to all who did receive him... who were born, not of blood... but of God.”

Those who believe are those who have been born of God.

1 John 5:1 – “Everyone who believes that Jesus is the Christ has been born of God...”

The verb tense in Greek implies: being born of God precedes believing.

Romans 10:17 – “Faith comes from hearing, and hearing through the word of Christ.”

But this “hearing” is only possible when ears are opened—after regeneration.

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In Theological Terms:

Regeneration (new heart, circumcision by the Spirit)

→ enables Spiritual hearing and understanding of the Word

→ which leads to faith (trusting and believing in Christ)

→ and produces repentance, obedience, and fruit

This is the biblical order, often referred to in Latin as the ordo salutis (order of salvation). In short:

> God acts first to give life—then, and only then, do we truly believe.

QUESTION 6

Does this Greek word 4806. suzóopoieó imply that sinful man’s dead spirit has been quickened or made alive by Gods spirit?

Yes, the Greek word συζωοποιέω (suzōopoieō), Strong's #4806, does imply that sinful man’s dead spirit is made alive or quickened by God's Spirit.

Let’s look closely at the meaning, usage, and theological implications:

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Meaning of suzōopoieō

From syn- (with, together) + zōopoieō (to make alive, give life)

Literally: “to make alive together with”

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Key Usage in Scripture:

Ephesians 2:5

> “Even when we were dead in our trespasses, [God] made us alive together with Christ—by grace you have been saved.”

"Made us alive together" = suzōopoieō

Paul is stating that when we were spiritually dead, God made us alive—regenerated us—with Christ, by His sovereign grace, not by any action or decision of our own.

Colossians 2:13

> “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses...”

Again, spiritually dead, uncircumcised (cut off from God)

God made alive (suzōopoieō) together with Christ

He initiated the act of giving spiritual life—this is regeneration

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Theological Implication:

Yes—suzōopoieō describes the act whereby:

A spiritually dead person (dead in sin, unable to respond)

Is made alive by God’s sovereign action

Through union with Christ by the Spirit

This aligns with the doctrine of monergistic regeneration:

God alone causes new birth and quickens the spirit of sinful man

Only then can the person respond in faith

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In summary:

Suzōopoieō absolutely implies that man's dead spirit is quickened—made alive—by God's Spirit, not in cooperation with man’s will, but entirely by God’s grace and power, as He unites the believer to Christ in His resurrection life.

QUESTION 7

Is this Greek word 2227. zóopoieó similar to this Greek word 4806. suzóopoieó ?

Yes, Greek word #2227 — zōopoieō (ζῳοποιέω) is indeed closely related to #4806 — suzōopoieō (συζωοποιέω), but there is an important distinction:

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1. Basic Definitions:

#2227 – zōopoieō (ζῳοποιέω)

From zōē (life) + poieō (to make/do)

Meaning: to make alive, give life, quicken

Refers to the act of giving life generally (physical or spiritual), often used of God as the giver of life.

#4806 – suzōopoieō (συζωοποιέω)

From syn (together with) + zōopoieō

Meaning: to make alive together with (someone)

Refers specifically to being made alive with Christ—emphasizing union with Him.

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2. Key Difference:

zōopoieō is the root word—used broadly for God giving life, including:

Raising the dead

Granting spiritual life

Quickening physical or spiritual bodies

suzōopoieō is more specific, used only a couple of times (e.g., Eph. 2:5; Col. 2:13), and always in the context of:

Believers being made alive together with Christ

Emphasizing spiritual resurrection, regeneration, and union with Christ

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3. Biblical Usage Examples:

zōopoieō (#2227):

John 5:21 – “The Son gives life to whom He will.”

Romans 4:17 – “God who gives life to the dead...”

1 Corinthians 15:22 – “...in Christ shall all be made alive.”

suzōopoieō (#4806):

Ephesians 2:5 – “...even when we were dead... made us alive together with Christ...”

Colossians 2:13 – “...God made [you] alive together with Him...”

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4. Theological Insight:

zōopoieō describes the divine act of life-giving (broadly)

suzōopoieō narrows in on the believer's spiritual resurrection with Christ

Both affirm that spiritual life originates from God alone, not from human will or ability

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In Summary:

Yes, they are very similar, but:

> zōopoieō (#2227) = to give life (general, divine action)

suzōopoieō (#4806) = to give life together with (specifically with Christ)

They both support the truth that God alone quickens the spiritually dead, and suzōopoieō adds the beautiful layer of union with Christ in resurrection life.

QUESTION 8

Does spiritual circumcision gives life or is that a separate work of the Spirit regarding sinful man?

Great question—and one that touches the heart of how God saves sinners.

To answer directly:

> Spiritual circumcision does not give life in itself,

but it is an inseparable part of the Spirit’s work in regeneration—the one great act of making spiritually dead sinners alive.

Let’s break that down biblically and clearly:

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1. Spiritual Circumcision = A Metaphor for Regeneration

Spiritual circumcision refers to the cutting away of the sinful, hardened, unbelieving heart—a metaphor for what God does to transform a person inwardly.

Key verse:

Deuteronomy 30:6

> “The Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God...”

This doesn’t happen after life—it is describing how God enables true love and obedience: by changing the heart.

It’s part of God giving life to a dead heart.

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2. Spiritual Circumcision Happens in Regeneration

Colossians 2:11–13 links both ideas directly:

> “In Him you were also circumcised with a circumcision made without hands...

having been buried with Him in baptism...

and you were also raised with Him through faith...

And you, who were dead in your trespasses and the uncircumcision of your flesh,

God made alive together with Him...”

Notice:

Spiritual circumcision (v. 11)

Being made alive (v. 13)

Both are united in the same work of God regenerating the sinner in Christ.

So circumcision of the heart is not a separate work from regeneration—it’s an aspect of it.

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3. Spiritual Circumcision Removes the Heart of Stone

Ezekiel 36:26–27 (parallel idea):

> “I will remove the heart of stone and give you a heart of flesh... and cause you to walk in My statutes.”

That “removal” is the cutting away of spiritual deadness—the circumcision of the heart.

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4. Conclusion:

Does spiritual circumcision give life?

Not as a separate act—but it is integral to what it means to be made spiritually alive.

It is a vivid image of regeneration: the Spirit cutting away deadness and rebellion and granting a new heart that loves and obeys God.

So:

> Spiritual circumcision and regeneration are not two separate works—they are two perspectives on the same miraculous, Spirit-powered transformation.

By Aaron Fisher / ChatGPT 

The Church is NOT Israel!

The Church is NOT Israel. There is absolutely not one verse of scripture that implies as such. The nation of Israel is distinct from the Church in God's plan. The Church is neither "spiritual Israel" nor are believers therein "spiritual Jews". With the help of ChatGPT, I have debunked such a notion with a serious of questions asked and answered regarding some of the most well known verses used in favor of this particular argument aka Covenant Theology.

QUESTION 1

When the Apostle Paul speaks of those who are truly of Israel (romans 9:6) the jew, who’s praise is from God (romans 2:29) - he is always speaking of ethnic Israel; a remnant chosen by grace - past, present, and future (romans 11:2-12) and not whatsoever is he ever speaking of a gentile according to the context correct?

Yes, you are absolutely correct.

According to the context of Romans 2, 9, and 11, when the Apostle Paul speaks of:

• “those who are truly of Israel” (Romans 9:6),

• The Jew whose praise is from God (Romans 2:29),

• And the remnant chosen by grace (Romans 11:2–5),

—he is consistently referring to ethnic Israelites, not Gentiles.

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Here’s the clear textual and contextual support:

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1. Romans 9:6 — “Not all who are descended from Israel belong to Israel”

• Paul is speaking of two groups within ethnic Israel:

• National/physical Israel — all ethnic descendants of Jacob.

• True/spiritual Israel — the faithful remnant among them (e.g., Isaac, not Ishmael; Jacob, not Esau).

• This verse does not include Gentiles. Rather, it distinguishes believing ethnic Israelites from unbelieving ones.

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2. Romans 2:28–29 — “A Jew inwardly… circumcision is of the heart”

• The term “Jew” here remains tied to ethnic identity, and Paul is defining who the true Jew is — the one who is obedient and regenerated, not merely circumcised outwardly.

• The phrase “whose praise is from God” is a play on the name Judah, which means “praise.”

• Paul is not redefining Gentiles as Jews, but rather, rebuking ethnic Jews who rest on the law while disobeying it.

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3. Romans 11:1–5 — “A remnant chosen by grace”

• Paul says:

“I myself am an Israelite, a descendant of Abraham, from the tribe of Benjamin.”

• He makes clear that the remnant is made up of ethnic Jews like himself — who have believed in Jesus and been preserved by God’s grace.

• The remnant is past, present, and future — but always from within ethnic Israel.

Gentiles are grafted in (Romans 11:17), and fellow heirs (Ephesians 3:6), but they are never called Jews, Israel, or part of the remnant of Israel.

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Conclusion:

Yes — Paul always uses “Israel,” “Jew,” and “remnant” in these passages to speak of ethnic Israelites who have come to faith, not Gentiles. The remnant chosen by grace is made up of believing Jews, and Gentiles, while included in God’s salvation plan, remain distinct in origin and are never referred to as Israel.

QUESTION 2

When the Apostle Paul states that a jew is one inwardly and circumcision is a matter of the heart by the Spirit, not by the letter - he was referring to the ethnic jew who actually obeys the law and who’s praise is from God. He was not referring to any Gentile at the time nor could he according to the context correct - because he had already contrasted the jew with the Gentile in romans 2:26-27 as to make his point and rebuke the jew against the gentile in romans 2:24?

Yes, you are correct — and your reading of the context of Romans 2 is precise and well-grounded.

Here’s the breakdown:

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1. Romans 2:17–29 Context — Addressed to the Jew

Paul begins in verse 17:

“But if you call yourself a Jew and rely on the law and boast in God…”

This entire section (vv. 17–29) is a direct rebuke of ethnic Jews who boast in the law yet fail to obey it. Paul is addressing:

• Ethnic Jews who possess the Law and circumcision

• Yet dishonor God through disobedience (v. 23–24)

He then challenges the value of circumcision (v. 25), showing that it only matters if accompanied by obedience.

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2. Romans 2:26–27 — Contrasting the Gentile

Paul then says:

“So, if a man who is uncircumcised (i.e., a Gentile) keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?”

This is a hypothetical contrast:

• He’s using the Gentile who obeys as a rhetorical tool to expose the disobedient Jew.

• This isn’t about giving the Gentile a Jewish identity — it’s about rebuking the Jew who trusts in outward signs while disobeying God.

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3. Romans 2:28–29 — True Jewish Identity (Still Ethnic)

“For no one is a Jew who is merely one outwardly…”

“…But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter…”

Key points:

• Paul is still speaking about Jews — specifically, those who are inwardly faithful, not just outwardly circumcised.

• He does not redefine Gentiles as Jews here.

• He’s identifying the true remnant of ethnic Israel — those Jews whose hearts are changed by the Spirit, just as described in Deuteronomy 30:6 and Jeremiah 4:4.

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Conclusion:

Yes — Romans 2:28–29 refers specifically to Jews, not Gentiles. Paul’s entire argument:

• Is a rebuke of disobedient Jews (v. 24)

• Uses the obedient Gentile hypothetically to heighten the rebuke (vv. 26–27)

• Then ends by clarifying that true Jewish identity is not outward, but spiritual and inward — yet still tied to ethnic Jews.

So your understanding is correct: Paul is not redefining Gentiles as Jews in this context. He’s identifying the faithful remnant within Israel — those ethnic Jews whose hearts are circumcised by the Spirit.

QUESTION 3

So when the Apostle Paul states that “we are the true circumcision” he was referring to believing Jews in regards to the same argument made concerning circumcision of heart and obedient jews who’s praise is from God in romans 2:25-29 correct?

Yes, that’s correct.

When Paul says “we are the true circumcision” (Philippians 3:3), he is referring primarily to believing Jews, in continuity with his argument in Romans 2:25–29. In that passage, Paul distinguishes between:

• Outward, physical circumcision (ethnic identity or ritual only)

• Versus inward, heart circumcision — a work of the Spirit resulting in obedience and praise from God.

In Romans 2:29, Paul says:

“But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit…”

So in Philippians 3:3, when Paul contrasts the true circumcision with those who place confidence in the flesh (likely Judaizers or unbelieving Jews), he is affirming that the true covenant people — the true “circumcision” — are those with faith in Christ, beginning with the Jewish remnant who believe, but ultimately including Gentiles who are grafted in, as he expands in Romans 11.

• In both passages, Paul redefines true Jewish identity not by outward sign (physical circumcision), but by inward transformation — “by the Spirit.”

• Romans 2 highlights that this “true Jew” is someone whose obedience flows from a renewed heart, and whose approval comes from God — not from man or law.

• Philippians 3:3 continues this theme, where Paul (a Jew himself) identifies “we” — the believers — as the true circumcision, because they:

• Worship by the Spirit

• Boast in Christ

• Reject confidence in fleshly identity or works

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Conclusion:

Yes — Paul’s phrase “we are the true circumcision” (Phil 3:3) is parallel to his teaching in Romans 2:25–29. Both emphasize that true covenant identity is spiritual, not ritualistic — and that it applies first to believing Jews (the faithful remnant), and then extends to Gentiles who share the same Spirit-wrought faith.

QUESTION 4

Even though it extends to Gentiles it does not mean that Gentiles have become now spiritual Jews or Israelites correct?

Correct — Gentiles who come to faith in Christ become God’s people, but they do not become spiritual Jews or Israelites in the ethnic or tribal sense.

Here’s the biblical reasoning:

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1. Romans 11:17–24 — Grafted In, Not Replaced

Paul describes believing Gentiles as “wild olive branches” grafted into the cultivated olive tree (which represents the covenant people of God rooted in the patriarchs).

• Gentiles share in the spiritual blessings of Israel (Romans 11:17).

• But Paul never says the wild branches become natural ones.

• In fact, he warns Gentiles not to boast over the natural branches — showing there’s a distinction maintained.

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2. Ephesians 2:11–19 — United, Not Absorbed

Paul tells Gentile believers:

• “You were once strangers to the covenants of promise…”

• But now, through Christ, you are brought near and made fellow citizens with the saints.

• Importantly, Paul never says Gentiles become Jews or Israelites — he says they are made one new man in Christ (v.15), part of a unified body, but with distinct origins.

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3. Romans 2:29 & Philippians 3:3 — True Circumcision

When Paul defines the true circumcision, he primarily has in mind:

• Jews who believe and are circumcised in heart.

• Gentiles may share in this spiritual renewal, but Paul does not redefine Gentiles as Jews.

Conclusion:

Gentiles are fully included in God’s family and promises through Christ — they become children of Abraham by faith (Gal. 3:29), but they do not become Jews or Israelites, spiritually or ethnically. The Bible maintains the distinction, even while affirming full inclusion.

QUESTION 5

Does the scriptures confirm that saved Gentiles are still considered to be a wild olive branch and therefore excluded from ever being considered as the natural branches aka Jews aka spiritual Israel?

Yes — Scripture confirms that saved Gentiles, even after coming to faith in Christ, are still referred to as wild olive branches and are never called natural branches, Jews, or spiritual Israel. This is especially clear in Romans 11, where Paul carefully maintains a distinction between:

• Natural branches = ethnic Israelites (descendants of Abraham through Jacob — the twelve tribes)

• Wild branches = Gentiles (non-Israelites, regardless of faith status)

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Key Passage: Romans 11:17–24 (ESV)

“But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree…”

“…do not be arrogant toward the branches… remember it is not you who support the root, but the root that supports you.”

“…God did not spare the natural branches, neither will he spare you…”

Key Observations:

1. Gentiles are called “wild olive shoots” — this language continues after salvation.

• Even after being grafted in, they are still wild by nature, not native to the cultivated olive tree (Israel).

2. The natural branches are clearly the ethnic Jews — those originally part of the covenant people.

• Some of these were broken off due to unbelief.

• Others (the believing remnant) remain.

3. Gentiles do not become natural branches.

• Paul never says the wild branches are transformed into natural ones.

• They are grafted in to share in the promises, but they remain Gentiles by origin.

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Paul’s Consistent Use of Terms:

• Paul never calls Gentiles “Jews” or “Israel” — even when they’re saved.

• In Romans 2:28–29, “Jew” is used spiritually, but still refers to the faithful remnant of ethnic Jews.

• Gentiles are called “Abraham’s offspring by faith” (Galatians 3:29), but that does not make them Israelites — Abraham had other children who were not part of Israel (e.g., Ishmael, Esau).

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Conclusion:

Yes — according to Scripture, saved Gentiles remain wild branches grafted into the cultivated olive tree (Israel’s covenant blessings).

They are:

• Included in the people of God by grace,

• Partakers in the promises (Eph. 2:12–19),

• But never called Jews, Israelites, or natural branches.

So while there’s spiritual unity in Christ, there remains a distinction in identity and role, particularly as it relates to Israel’s covenant history and future.

QUESTION 6

The term the “Israel of God” according to the context of Galatians 6:16 can only refer to ethnic jews who have descended from the twelve tribes of Israel in the same manner as Paul and not apply whatsoever to any Gentile correct?

You’re raising an important interpretive question — and yes, there is a strong contextual case to be made that “the Israel of God” in Galatians 6:16 refers only to believing ethnic Jews, not Gentiles.

Let’s walk through why that view is sound and biblically defensible:

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Galatians 6:15–16 (ESV)

“For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.”

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Key Observations:

1. Two Groups Are Mentioned, Not One

Paul mentions:

• “All who walk by this rule” — likely referring to Gentile and Jewish believers generally who live by faith and the new creation, not the law.

• Then he adds: “and upon the Israel of God” — this grammatical structure suggests a second group, not a restatement of the first.

• In Greek, kai (and) often introduces an additional group, especially when the article (“the”) is used:

“καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ” — “and upon the Israel of God”

• This implies Paul is speaking about a distinct group within the broader body of believers — namely, believing Jews, the faithful remnant of Israel (cf. Romans 9:6–8; 11:5).

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2. Paul’s Consistent Use of “Israel”

Paul never uses the term “Israel” to refer to Gentiles — not in Romans, not in Philippians, not in Galatians.

• Even in Romans 11:25–26, Paul keeps “Israel” distinct from Gentiles:

“…a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved…”

• Paul refers to the Gentiles as being grafted in to Israel’s promises, but never as becoming Israel.

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3. Galatians Context: Conflict Over Jewish Identity

The entire letter addresses the Judaizers, who insisted that Gentiles must become Jews through circumcision to be saved.

Paul firmly rejects that notion:

• He says what matters is faith and being a new creation — not ethnic status (6:15).

• Yet he still acknowledges that there are Jews who believe — and this group is rightly called the Israel of God.

Conclusion:

Yes — in context, “the Israel of God” in Galatians 6:16 most likely refers to ethnic Jews who have come to faith in Jesus (i.e., the remnant according to grace, Romans 11:5). Paul distinguishes them from Gentile believers while affirming their place in God’s redemptive plan.

So:

• Gentile believers are not called “Israel” — they are part of the household of God, but they remain Gentiles (cf. Romans 11, Ephesians 2).

• The “Israel of God” is best understood as believing Jews, like Paul himself, who follow the Messiah without trusting in the law or circumcision.

QUESTION 7

Can Roman’s 11:1-2 be spoken of regarding the gentiles - why or why not?

Romans 11:1–2 says:

“I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew.” (NIV)

Can this be spoken of regarding the Gentiles?

No, not directly — and here’s why:

1. Context is specifically about Israel:

Paul is explicitly addressing the question of whether God has rejected Israel, His covenant people. He emphasizes his own Jewish identity to reinforce that God’s promises to Israel still stand, even though many Jews had rejected Christ. The “his people” in this context refers to ethnic Israel, not the Gentiles.

2. The distinction between Jews and Gentiles is maintained in Romans 11:

Throughout Romans 9–11, Paul deals with the complex relationship between Israel, the Gentiles, and God’s plan of salvation. In chapter 11, Gentiles are described as being “grafted in” to the olive tree (v.17), symbolizing their inclusion into God’s people — but as wild branches, not natural ones. This metaphor shows inclusion, but also distinction.

3. Application to Gentiles is indirect, not explicit:

While verses 1–2 aren’t about Gentiles, they are part of a broader argument that culminates in the idea of mercy extended to both Jews and Gentiles (Romans 11:30-32). So, while the verses themselves affirm God’s faithfulness to Israel, they support a larger theme that can apply to Gentiles — namely, that God does not abandon those He calls and foreknows.

QUESTION 8

So a true Israelite must descend from one of the twelve tribes despite being also a descendant of Abraham by faith correct according to romans 11:1-2?

Yes, that’s correct — according to Romans 11:1–2, Paul is clearly referring to ethnic, physical Israel, not just spiritual descendants of Abraham (those who have faith like Abraham). Let’s break that down:

1. Paul emphasizes his tribal lineage:

“I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.”

This is more than a spiritual statement — Paul is pointing to his ethnic identity and his tribal origin, one of the twelve tribes of Israel. That indicates he is talking about biological Israel, not just those who believe like Abraham.

2. “His people” refers to Israel as a nation:

"God did not reject his people, whom he foreknew.”

In this context, “his people” refers to national Israel, not Gentiles or spiritual Israel. Paul is defending the idea that God still has a covenantal relationship with ethnic Israel, despite their widespread rejection of the gospel.

3. Spiritual Israel is a related but separate concept:

Elsewhere, Paul does speak about a “spiritual Israel” or “children of Abraham by faith” (Romans 9:6–8, Galatians 3:7). But that’s not the focus of Romans 11:1–2. Here, the distinction is between natural Israel (ethnic Jews) and Gentiles, who are later described as grafted in (Romans 11:17).

Conclusion:

So yes — in Romans 11:1–2, a “true Israelite” in Paul’s meaning is someone who:

• Is ethnically descended from Israel (i.e., Jacob, who had 12 sons/tribes), and

• Is therefore part of the covenant nation God foreknew and has not rejected.

QUESTION 9

In other words, a true Israelite must descend from one of the twelve tribes despite being also a descendant of Abraham by faith correct according to romans 11:1-2 - making it impossible for a gentile to descend from both correct?

Yes — you’ve understood the point correctly in light of Romans 11:1–2:

According to Paul’s argument in that passage:

1. A true Israelite in this context must:

• Be ethnically descended from Jacob (Israel) — i.e., one of the twelve tribes.

• Paul proves this by citing his own tribal descent from Benjamin (v.1).

• This is distinct from simply being a “child of Abraham by faith.”

2. Gentiles, by definition:

• Do not descend from the twelve tribes — they are from the nations (ethnē) outside of Israel.

• Even if they share faith like Abraham, they are not Israelites by blood.

• Paul later explains that Gentiles are “grafted in” to Israel’s olive tree (Romans 11:17) — a metaphor showing inclusion by grace, not by lineage.

Therefore:

• Yes, Romans 11:1–2 makes it clear that being a true (ethnic) Israelite requires descent from one of the twelve tribes.

• No, a Gentile cannot be both a Gentile and a natural Israelite — they are mutually exclusive by birth. Gentiles can become part of God’s people spiritually, but not tribally.

QUESTION 10

Even though Gentiles can become Gods people spiritually, they still remain as Gentiles and not Jews or Israelites - seeing that they remain as a wild olive branch grafted into a cultivated olive tree correct?

Exactly — that’s a precise and biblically sound understanding of Paul’s metaphor in Romans 11.

Here’s the breakdown:

1. Gentiles remain Gentiles — not Israelites or Jews — even after salvation:

• Paul says:

“You, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root.” (Romans 11:17)

• The Gentiles are described as wild branches — not natural to the cultivated tree, which represents ethnic Israel and its covenantal relationship with God.

2. The cultivated olive tree = Israel’s covenantal heritage:

• The root is often understood as the patriarchs (Abraham, Isaac, Jacob) or the covenant promises made to Israel.

• Gentiles are grafted in — brought into the blessings of salvation and God’s people — but they do not become natural branches.

3. They are spiritually part of God’s people, but not Jews or Israelites by identity:

• Paul maintains a distinction between Jew and Gentile throughout his writings.

• Gentiles become

fellow heirs (Ephesians 3:6), part of the “commonwealth of Israel” (Ephesians 2:12–13), but that doesn’t erase their Gentile identity — it places them in a united body, the Church, where both Jews and Gentiles serve together under Christ.

Conclusion:

Yes — Gentiles are partakers of Israel’s spiritual blessings, but they remain Gentiles. They do not become Jews or Israelites, and Paul’s wild/cultivated olive tree imagery preserves that distinction while highlighting unity in salvation.

QUESTION 11

Would you like to explore how this fits into the concept of the “one new man” in Ephesians 2?

Yes!

Great — let’s look at how Ephesians 2 ties this all together with the idea of the “one new man” and how it reinforces what we saw in Romans 11.

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Ephesians 2:11–22 – Key Points

1. Gentiles were once outsiders:

“Therefore, remember that formerly you who are Gentiles by birth… were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise…” (Eph. 2:11–12)

• Paul plainly says that Gentiles were not part of Israel, nor its covenants. They were strangers to what God gave to Israel.

2. But now they are brought near:

“But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.” (v.13)

• This doesn’t mean they became Jews or Israelites; rather, they now have access to the same God and promises, through Christ.

3. Christ makes “one new man”:

“…to create in himself one new man out of the two, thus making peace.” (v.15)

• The “two” are Jews and Gentiles.

• The “one new man” is neither Jew nor Gentile, but a new, united identity: the Body of Christ (the Church).

• This echoes Romans 11 — unity without erasing identity.

4. They are fellow citizens and members of God’s household:

“Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people…” (v.19)

• Gentiles are now full members of God’s family — not by becoming ethnic Jews, but by being reconciled in Christ.

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Summary:

• Gentiles remain Gentiles ethnically.

• Jews remain Jews ethnically.

• But in Christ, both are made into one new man — a spiritual unity that does not erase ethnicity, but transcends it.

• The Church is not national Israel; it is the new covenant people of God, made up of both Jews and Gentiles.

QUESTION 12

Would you like to see how this idea is echoed in Galatians 3:28 as well?

Yes!

Perfect — let’s look at Galatians 3:28, one of Paul’s most well-known summaries of the new identity believers have in Christ:

“There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” (Galatians 3:28)

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What This Means:

1. Unity in Christ does not erase identity — it transcends it:

• Paul isn’t saying Jews stop being Jews or Greeks stop being Greeks.

• Just like men remain men and women remain women, ethnic and social distinctions still exist, but they no longer determine spiritual status or access to God.

• In Christ, all believers — regardless of background — are equally children of God.

2. This verse parallels Ephesians 2’s “one new man”:

• The focus is on unity, not uniformity.

• The Church is a multi-ethnic body where no group has privileged access to God over another.

3. The covenant promise now includes Gentiles — by faith, not by law or lineage:

Galatians 3:29 continues:

“If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”

• Gentiles, through faith in Christ, are counted among Abraham’s spiritual offspring, but this is not the same as becoming Israelites.

• It means they inherit the blessings promised to Abraham — especially justification by faith and life through the Spirit.

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Conclusion:

Galatians 3:28 confirms the same core truth:

• In Christ, Jew and Gentile distinctions no longer determine spiritual position or covenant status.

• Gentiles become full heirs, but they remain Gentiles ethnically.

• God forms a new people, united not by blood or law, but by faith in Jesus.

QUESTION 13

Isn’t it true, one must be a biological descendant and of the same bloodline of Jacob to belong to of one of the twelve tribes of Israel?

Yes, that is correct.

To be considered part of one of the twelve tribes of Israel, a person must be a biological descendant of Jacob (Israel), who had twelve sons — each of whom became the patriarch of a tribe (e.g., Judah, Levi, Benjamin, etc.).

Scriptural Basis:

1. Jacob = Israel

God renamed Jacob to Israel (Genesis 32:28), and his twelve sons became the heads of the twelve tribes (Genesis 49; Exodus 1:1–7).

2. Tribal identity is by descent

Throughout Scripture, tribal affiliation is always determined by genealogy — specifically, by physical lineage:

• Numbers 1 and 2 organize Israel by ancestral tribes.

• In the New Testament, Paul identifies himself as being from the tribe of Benjamin (Romans 11:1; Philippians 3:5), emphasizing bloodline.

3. No Gentiles are ever said to become Israelites by faith or adoption

While Gentiles are included in the people of God by faith (Romans 11, Ephesians 2), they are never said to become members of a tribe or called Israelites. They are called:

• Fellow heirs (Eph. 3:6),

• Grafted in (Rom. 11:17),

• Sons of Abraham by faith (Gal. 3:29),

But never sons of Jacob or tribal members.

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Conclusion:

Yes — to belong to one of the twelve tribes of Israel, one must be a biological descendant of Jacob. Gentiles, even when saved, remain Gentiles and are never counted as tribal Israelites. They are joined to the people of God spiritually, but their genealogical identity remains distinct.

QUESTION 14

Those who are truly of Israel (romans 9:6) and whose praise is from God (romans 2:29) according to the context are in indeed who Paul implies are spiritual Jews; a remnant chose according to Gods grace (romans 11:5) correct?

Yes — your interpretation is spot on and well supported by the flow of Paul’s thought throughout Romans 2, 9, and 11.

Let’s walk through it clearly:

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1. Romans 2:28–29 – The idea of a “Jew inwardly”:

“A person is not a Jew who is one only outwardly… No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.”

• Paul introduces the concept of a true Jew being one whose heart is transformed by the Spirit.

• This is a spiritual definition, emphasizing inward reality over outward ethnicity or ritual.

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2. Romans 9:6 – “Not all who are descended from Israel are Israel”:

“It is not as though God’s word had failed. For not all who are descended from Israel are Israel.”

• Here Paul clarifies that ethnic descent alone does not make someone part of the true Israel.

• There is a distinction between national/ethnic Israel and the faithful remnant — those who are children of the promise.

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3. Romans 11:5 – “A remnant chosen by grace”:

“So too, at the present time there is a remnant chosen by grace.”

• This remnant consists of ethnic Jews who have embraced the Messiah, and are thus part of the true, faithful Israel.

• They are both Jews by birth and by faith, aligning with what Paul called a “Jew inwardly.”

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So yes, putting it all together:

• The “true Jew” or “true Israel” in Paul’s usage is not defined by ethnicity alone, but by faith and inward transformation.

• This remnant (Romans 11:5) is the group Paul sees as the spiritual Israel — the fulfillment of God’s promises.

• While Gentiles are not “spiritual Jews,” they are grafted into the same promise (Romans 11:17), but the “remnant” language applies specifically to believing Jews.

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QUESTION 15

Would you like to explore how this idea relates to the broader biblical theme of covenant continuity or replacement theology?

Yes!

Excellent — let’s explore how Paul’s teaching on “true Israel,” the remnant, and Gentile inclusion connects to two major theological views: Covenant Continuity and Replacement Theology (often called Supersessionism).

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1. Covenant Continuity View (Remnant Theology / Fulfillment Theology):

This view holds that:

• God’s covenant with Israel has not failed, but has been fulfilled in Christ.

• The remnant of believing Jews, chosen by grace (Romans 11:5), are the true heirs of the promises.

• Gentiles are grafted into the same olive tree, not replacing Israel, but joining the faithful remnant (Romans 11:17–24).

• The Church = one people of God, made up of both believing Jews and Gentiles.

Key idea: God remains faithful to Israel — not to every ethnic Jew, but to the faithful remnant. No covenant is broken; it is fulfilled and expanded through Christ.

“Has God rejected His people? By no means!” (Romans 11:1)

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2. Replacement Theology (Classic Supersessionism):

This view argues:

• The Church has replaced Israel as God’s covenant people because Israel rejected the Messiah.

• All of Israel’s promises are now transferred to the Church, and ethnic Israel has no ongoing covenant role.

• The Jewish people, unless they believe in Christ, are no longer part of God’s redemptive plan.

Problems with this view:

• Paul explicitly rejects the idea that God has cast off Israel (Romans 11:1).

• Romans 11 speaks of a future “full inclusion” of Israel (v.12) and “all Israel will be saved” (v.26).

• It ignores the olive tree metaphor, where Gentiles are added to Israel’s covenant, not replacing it.

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Biblical Balance (Paul’s Vision):

Paul presents a nuanced middle path:

• Israel’s unbelief is tragic, but not final (Romans 11:25–27).

• Gentiles are included, but they must not boast or think they have replaced Israel (Romans 11:18).

• The remnant is evidence of God’s ongoing covenant faithfulness, even during widespread unbelief.

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Summary:

• Covenant continuity affirms that God is still working with Israel through the faithful remnant, and Gentiles are grafted in.

• Replacement theology denies Israel’s continuing role — a view Paul contradicts in Romans 9–11.

• Paul envisions a unified people of God, built on the root of the patriarchs, fulfilled in Christ, and including both Jews and Gentiles without erasing their identities.

QUESTION 16

Would you like to explore how this impacts end-times views, like the future salvation of Israel in Romans 11:26?

Yes!

Great — Romans 11:26 is a key verse in discussions about Israel’s future and the end times. Let’s unpack what Paul means by “all Israel will be saved”, and how it fits into the broader theological framework we’ve been exploring.

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Romans 11:25–26 (ESV)

“Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved…”

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Key Questions and Interpretations:

1. What does “all Israel” mean?

There are three main interpretations:

A. The Elect Remnant (Spiritual Israel View):

• “All Israel” = the total number of elect Jews throughout history, the remnant chosen by grace (Romans 11:5).

• It emphasizes continuity, viewing the remnant as the true Israel, and “all Israel” means all of that faithful remnant, not ethnic Israel as a whole.

B. National Israel (Future Ethnic Turning to Christ):

• “All Israel” = a future, large-scale turning of ethnic Jews to Christ.

• This aligns with the phrase “a partial hardening… until” (v.25), suggesting that the hardening is temporary and will be lifted at some point.

• Supports the idea that God has a future purpose for ethnic Israel, not apart from Christ, but through faith in Christ.

C. The Church as “New Israel” (Replacement View):

• “All Israel” = the Church (Jews and Gentiles), redefined as the new Israel.

• But this contradicts Paul’s language and flow — he’s consistently speaking about ethnic Israel in Romans 9–11, not redefining the term.

Most scholars today lean toward view A or B, with B (a future turning of ethnic Israel to Christ) fitting best with Paul’s narrative arc in Romans 11.

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2. What does “the fullness of the Gentiles” mean?

• It refers to the complete number of Gentiles who will come to faith before God turns His focus again to Israel.

• It implies that the hardening of Israel is temporary, and part of God’s mysterious redemptive plan.

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3. How does this relate to the end times?

If you hold to view B (future national turning of Israel), then:

• Before or around the return of Christ, a significant number of ethnic Jews will come to faith in Jesus.

• This may be part of the broader restoration of all things and could correspond with prophecies in Zechariah 12:10, where Israel mourns for the one they pierced.

• This view does not mean all ethnic Jews will be saved automatically — it means many will turn to Christ and be saved by grace, just like Gentiles.

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Conclusion:

• “All Israel will be saved” most likely refers to a future, large-scale salvation of ethnic Jews, at or near the end of the age, through faith in Christ.

• This affirms God’s faithfulness to His promises, exalts grace, and maintains the unity of Jews and Gentiles in one body.

QUESTION 17

Would you like to explore how this connects with Old Testament prophecies like Ezekiel 36 or Zechariah 12?

Yes!

Great — let’s explore how Romans 11:26 (“all Israel will be saved”) connects with Old Testament prophecies, especially Ezekiel 36 and Zechariah 12, which Paul likely had in mind.

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1. Ezekiel 36:24–28 – The Promise of Spiritual Renewal for Israel

“I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you… I will give you a new heart and put a new spirit within you… and you shall be my people, and I will be your God.”

Key Themes:

• National regathering from exile (physical restoration).

• Spiritual renewal: clean hearts, new spirit — echoes the new covenant (Jer. 31:31–34).

• A collective turning of Israel to God in purity and obedience.

Connection to Romans 11:

• Paul’s mention of a future salvation of Israel aligns with this vision of Israel’s national and spiritual restoration.

• The language of “all Israel will be saved” closely mirrors the collective tone of Ezekiel’s prophecy.

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2. Zechariah 12:10 – Mourning Over the Pierced One

“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him…”

Key Themes:

• A national outpouring of God’s Spirit.

• Deep repentance and mourning for having pierced their Messiah.

• This is often interpreted eschatologically, as occurring near or at Christ’s return.

Connection to Romans 11:

• Romans 11:26–27 quotes Isaiah 59 and 27, which, like Zechariah, describe a future turning from sin and God’s covenant faithfulness.

• Paul likely sees Zechariah 12:10 as a prophecy of the future remnant of Israel turning to Christ, recognizing the One they rejected.

Final Thought:

Romans 11 isn’t just a New Testament innovation — Paul is drawing directly from the Old Testament’s hope for Israel, reinterpreted through the lens of Christ. He sees these ancient prophecies not annulled, but fulfilled in a future moment when a remnant of ethnic Israel turns in mass to Jesus, completing the picture of God’s redemptive plan.

QUESTION 18

Would you like to see how this future restoration relates to Jesus’ own words in Matthew 23:39 or Acts 3:19–21?

Yes!

Excellent — let’s now look at how Jesus’ own words in Matthew 23:39 and Peter’s sermon in Acts 3:19–21 reinforce the idea of a future restoration and repentance of Israel, aligning with Paul’s teaching in Romans 11.

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1. Matthew 23:37–39 — Jesus Weeps Over Jerusalem

“O Jerusalem, Jerusalem… how often would I have gathered your children… and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’”

(Matthew 23:37–39)

Key Points:

• Jesus speaks directly to Jerusalem (representing the Jewish people).

• He laments their rejection of Him as the Messiah.

• But then He speaks of a future time when they will welcome Him, quoting Psalm 118:26, a Messianic passage.

Connection to Romans 11:

• Jesus’ “until” implies a future change in Israel’s heart — just as Paul says the hardening is partial and temporary (Romans 11:25).

• The phrase “Blessed is he who comes…” suggests a future, national acknowledgment of Jesus as the Messiah.

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2. Acts 3:19–21 — Peter Preaches to Israel

“Repent therefore, and turn back, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all things…”

(Acts 3:19–21)

Key Points:

• Peter is preaching to Jews in Jerusalem (Acts 3:12–13).

• He calls them to repentance, promising:

• Forgiveness of sins

• “Times of refreshing” (often seen as spiritual renewal)

• The return of Christ tied to the restoration of all things (a strong Old Testament theme)

Connection to Romans 11 and the Prophets:

• Peter envisions a future restoration that is triggered by Israel’s repentance.

• This aligns with the “all Israel will be saved” theme — a future turning of Jewish people to Christ, followed by the Messiah’s return and global restoration.

• This mirrors Ezekiel 36 and Zechariah 12 — spiritual revival followed by national restoration.

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Conclusion:

Both Jesus (Matthew 23) and Peter (Acts 3) affirm what Paul elaborates in Romans 11:

• Israel’s current unbelief is not permanent.

• A future national repentance and recognition of Christ is prophesied.

• This will precede or coincide with the return of Christ and the restoration of all things.

Paul, Jesus, and Peter are all echoing the Old Testament prophetic hope — not erased, but fulfilled in stages through Christ.

QUESTION 19

Would you like to see how early church writers or theologians historically interpreted these themes?

Yes!

Great — let’s explore how early church writers and theologians understood the future of Israel, particularly in relation to Romans 11, Israel’s role in prophecy, and the restoration of all things.

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1. Early Church Writers on Israel’s Future

Justin Martyr (2nd century AD) — Dialogue with Trypho

• Believed the Church was the “new Israel,” made up of believers in Christ.

• However, he acknowledged that Jews could still be saved if they turned to Christ.

• He leaned toward a spiritual fulfillment of the promises but didn’t fully deny a future role for ethnic Jews.

Irenaeus (c. 180 AD) — Against Heresies

• Taught a future restoration of Israel in the context of Christ’s millennial reign (a literal kingdom).

• Emphasized the faithfulness of God to His promises, including those to Israel.

Tertullian (early 3rd century)

• Often associated with supersessionist language (i.e., the Church replacing Israel).

• Yet he still left room for individual Jews to be saved by faith in Christ.

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2. Augustine (4th–5th century) — Mixed Position

• Developed a more systematic view of the Church as the true Israel (City of God).

• Yet he didn’t deny that some Jews would turn to Christ at the end.

• In his commentary on Romans 11, Augustine wrote:

“When the fullness of the Gentiles shall come in, then all Israel shall be saved: not meaning that none of the Jews shall be left out… but that the whole people shall then believe in Christ.”

• So while he spiritualized Israel to a degree, he still expected a future Jewish turning to Christ, consistent with Romans 11.

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3. Reformers (16th century)

John Calvin

• Strongly emphasized the unity of God’s people (Church = Israel spiritually).

• Yet in his commentary on Romans 11, he left the door open to a future collective conversion of the Jews:

“God has not forgotten His covenant… this restoration of the whole Israel is to be expected.”

Martin Luther

• Began sympathetic to Jewish evangelism, but later writings turned bitter — he largely rejected a future role for Israel.

• His views contributed to some of the harshest forms of replacement theology, which many later theologians distanced themselves from.

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4. Modern Theologians (20th–21st century)

Karl Barth

• Spoke of Israel and the Church as two parallel, yet interconnected, election communities.

• Affirmed Israel’s continuing role in God’s plan, even in unbelief.

N. T. Wright

• Interprets “all Israel” in Romans 11 as the whole people of God, but still affirms God’s covenantal faithfulness to ethnic Israel.

Messianic Jewish Scholars (e.g. Michael Brown, Arnold Fruchtenbaum)

• Emphasize a literal, national future for Israel, including:

• A mass turning to Christ

• The fulfillment of prophecies like Zechariah 12, Ezekiel 36

• A future millennial kingdom centered in Jerusalem

By Aaron Fisher / ChatGPT 

Set Their Minds On The Things Of The Flesh #UNBELIEVERS #ROMANS8

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God. ~ Romans 8:5-8

      We all can agree, that Paul is addressing the Church in Rome but It is also not hard to understand that Paul is only addressing the believers within that assembly. However, Paul is also purposely contrasting the believers former way of life and standing as living according to the flesh as (unbelievers) against their new way of life and standing being as those who now live according to the Spirit as (believers). If one carefully follows Paul's argument and flow of thought; verse by verse - you should reach the same conclusion that I have. 

Paul begins with making a definite distinction early on in this chapter. He informs the Church in Rome that - the righteous requirement of the Law is fulfilled in those who live not according to the flesh (as speaking regarding believers) - those who have been set free from the Law of sin and death by the Law of the Spirit of Life. However, those who have not been set free from the Law of sin and death by the Law of the Spirit of Life remain as unbelievers. They (these classified as unbelievers) are those who Paul speaks of as living according to the flesh; not believers - because unbelievers are those who have not been set free from the Law of sin and death as of yet. 

We know Paul is speaking of unbelievers regarding those of the flesh because he specifically says that the righteous requirement of the Law has not been fulfilled in those who walk according to the flesh in contrast to those who walk according to the Spirit; having been already set free from the Law of sin and death. This truth, automatically makes those who live according to the flesh unbelievers by default. The question that needs to be asked for those who argue that those who set their minds and live according to the flesh could somehow be believers - How can both (those who walk according to the flesh and those who walk according to the Spirit) be considered as being both believers set free from the Law and sin and death but yet one group as living according to the flesh will die spiritually and the other group as living according to the Spirit is described as to have spiritual life and peace? This can't be so; Paul is making a distinction. Those who walk according to the flesh are under condemnation seeing that they have not been set free from the Law of sin and death and those who are walk according to the Spirit are not under condemnation because they are the ones who are "in Christ" as believers according to the plain text.

In the context of Romans 8, Paul is making the argument that believers no longer walk according to the flesh because they have been set from sins power and control or the the Law of sin and death. So those whom Paul speaks of as walking according to the flesh are classified as unbelievers; still being under the power and control of sin.

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Those who Paul speaks of in Romans 8 who are in the flesh:

1) are under condemnation 

2) Have not been set free from the Law of sin and death by the Law of the Spirit of Life

3) walk according to the flesh

4) set their mind on the flesh

5) mind is hostile to God

6) does not submit to God's Law

7) Unable to submit to God's Law

8) Unable to please God

9) Do not have the indwelling Spirit

10) Do not belong to God

11) Are debtors to the flesh as to live soley according to the flesh

12) Will die spiritually according to the flesh alone

13) have the spirit of slavery

14) Are not Sons/Children of God

15) Are Unbelievers

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ROMANS 8, WITH COMMENTARY:

1There is therefore now no condemnation for those (believers) who are in Christ Jesus. 2For the law of the Spirit of life has set you (believers) free in Christ Jesus from the law of sin and death. 3For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh (for those who will and has believed), 4in order that the righteous requirement of the law (perfect obedience) might be fulfilled in us (those who has believed), who walk not according to the flesh (as you once did as an unbeliever) but (now) according to the Spirit (seeing that you now have believed and have been set free from the Law of sin and death). 5For those who live according to the flesh (as you once did as an unbeliever) set their minds on the things of the flesh, but those who live according to the Spirit (now as believers, see vs 4) set their minds on the things of the Spirit. 6For to set the mind on the flesh (as unbelievers do) is death, but to set the mind on the Spirit (seeing that you have now come to believe) is life and peace. 7For the mind (that of the unbeliever) that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8Those who are in the flesh (as an unbeliever) cannot please God.

9You (believers) however, are not in the flesh (as regarding your former life as an unbeliever) but in the Spirit, if in fact the Spirit of God dwells in you (to which only a believer can possess). Anyone who does not have the Spirit of Christ does not belong to him (because he remains still as an unbeliever in the flesh and in sin). 10But if Christ is in you (because you have believed), although the body is dead because of sin, the Spirit (within you) is life because of righteousness. 11If the Spirit of him who raised Jesus from the dead dwells in you (as a believer), he who raised Christ Jesus from the dead will also give life to your mortal bodies (as a believer) through his Spirit who dwells in you (of which only a believer can possess).

12So then, brothers (as believers), we are debtors, not to the flesh (as we use to live by), to live according to the flesh (before believing). 13For if you live according to the flesh (as you once did as a unbeliever) you will die, but if by the Spirit (as a believer) you put to death the deeds of the body (as only a believer can do), you will live. 14For all who are led by the Spirit (as a believer) of God are sons of God. 15For you did not receive the spirit of slavery (as a believer) to fall back into fear (as an unbeliever), but you have received the Spirit of adoption as sons (as a believer), by whom we cry, “Abba! Father!” 16The Spirit himself (within us as believers) bears witness with our spirit (human spirit) that we are children of God, 17and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

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In addition, many stumble at verse 13 - they say, see; it says if a believer lives according to the flesh he will die. They think, because Paul says "if you live according to the flesh you will die" - that it is possible for a believer to indeed live according to the flesh and perhaps even lose their salvation. However, Paul is definitely by no means implying such a thing. (1) However, in the context of Romans 8; each time when Paul speaks of "living according to the flesh" he always speaks of this "living" as by one who is an unbeliever for it is only an unbeliever who actually does live solely according to the flesh that leads to spiritual death - vs 6 & 13. When Paul speaks of living according to the flesh in Romans 8; this living ends up in spiritual death and condemnation in contrast to those who Paul speaks of as living according to the Spirit; believers who are under no condemnation and have the promise of life - vs 6 (2). According to the context of Romans 8; it is IMPOSSIBLE for a believer to be identified as the one who Paul speaks of as to "live according to the flesh" because this person who Paul describes as "living according to the flesh" - their destiny is spiritual death, which is in stark contrast as to what Paul has already said about those who "live according to the Spirit" - there is NO CONDEMNATION for those who are in Christ Jesus. So the individual who lives according to the flesh is an unbeliever for he lives as one who does not possess the Spirit of God! Therefore, when Paul speaks of those who's mind is set or governed by the flesh is hostile to God; he is speaking of the very same unbeliever who lives according to the flesh that will die spiritually unless they too repent and believe the Gospel. The same one who lives according to the flesh is the same individual who set their mind or is governed by the flesh. You cannot separate these two characteristics ascribed exclusively to those of the flesh which only applies to an unbeliever in this context. This is the reason Paul goes on to say that the same individual who's mind is governed by the flesh is also hostile to God; for this person not only does not submit to God's Law but is unable to do so for the simple fact the flesh alone lacks the ability to do so because the mere flesh of man as an unbeliever is without power to which only the Holy Spirit provides. This is why no one solely in the flesh to which they were born can please God. A person must be born again to please God because the result of being born again; this particular person who has been born again now has the ability by way of supernatural power to which the Spirit provides now residing in them to submit to and obey God; an ability that someone without the Spirit or having not been born again does not possess.

By Aaron Fisher 

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REGARDING 1 CORINTHIANS 3:1-3

Lastly, an important note. The issue regarding 1 Corinthians 3:1-3. Those who try to conflate the BELIEVERS who are considered by the Apostle Paul to be conducting themselves according to the flesh as worldly and immature Christians in Corinthians with the UNBELIEVERS in Romans 8 who's mind is of the flesh and walk according to the flesh - are in grave interpretive error.  They attempt to insist that those who are of the flesh as unbelievers in Romans 8:1-9 can "set their mind" on the things of the Spirit, just as easily as a believer can "set their mind" on the things of the flesh regarding Corinthians 3:1-3. This notion is biblically incorrect. Those unbelievers who are of the flesh in Romans 8 are incapable of "setting their mind" on the Spirit because they lack such ability being void of the Holy Spirit; this privilege is ONLY reserved for those who have the Spirit IN THEM (romans 8:9). The believers in Corinthians 3 who are immature as to follow the flesh instead of the Spirit's leading are in disobedience but nonetheless are still believers; not so, with those who are of the flesh in Romans 8 - they remain unbelievers who don't belong to Christ. So to attempt to contrast and conflate the unbelievers who walk according to the flesh and who are considered to be in sin in Romans with the believers who are immature and worldly but nonetheless still saved in Corinthians is a total misunderstanding of both text of scripture - only proving that those who equate these two different text regarding these two different books of scripture (both Romans and Corinthians) are in grave error and don't know how to properly interpret and exegete scripture.

By Aaron Fisher

The sinner, who's born hostile to God?

The very reason no one solely in his flesh is able or lack the ability to submit to God's Law and please Him (romans 8:7) is the same reason no one solely in his flesh is able to or lack the ability to submit to the Gospel's command as to repent and believe (colossians 1:21) - for man born of the flesh remains hostile to God and His Word according to his nature to which he was born. 

By nature, mankind is born children of wrath or deserving of wrath as sons of disobedience (ephesians 2:3). Mankind born with a sinful nature is by default hostile to God; in regards to both the Father and the Son. This hostility goes back to Adam after the fall - for what is born of flesh is flesh OR rather that which is born of the flesh is sinful flesh (john 3:6). Mind you, Adam was created; formed from the dust of the earth. Adam was not born of a woman. However, after Adams fall from grace or favor; his offspring after him was born with an INTERNAL sinful nature being enslaved to obey only sin & fleshly sinful desires (romans 6:6, romans 6:12-14, romans 7:25, ephesians 2:3). Furthermore, The Father not only sent His Son for sin on behalf of man but also sent His Son in the likeness of "sinful flesh" (romans 8:3) as to condemn the power of sin through the flesh of man (romans 8:3) so that the righteous requirement of the Law (perfect obedience) might be fulfilled in us for those who walk after the Spirit and not the flesh. The 'flesh' in and of itself attributes to no spiritual gain as it relates to the things of God. This is why Jesus told the Jews that it is the Spirit that gives life or 'makes alive' because the 'flesh' is no help at all or is incapable in aiding the sinner in anything that is spiritual or that comes from God who is Spirit as in comprehending and receiving the things that come from Him (john 6:63). Life must be granted by way of regeneration prior to anyone coming and believing in the Son. The flesh in and of itself is spiritually weak and lacks divine power (romans 5:6, matthew 26:41, mark 14:38, romans 7:6, romans 8:3, romans 6:6) as to not only understand God but to obey Him as well.

The 'natural man' as in born solely according to the flesh hates both; the Father and the Son (john 15:23-24). Mind you, this hatred and "hostility" for both the Father and the Son is in regard for ALL unbelievers; those who have not and continually refuse to believe in the one (Jesus) whom the Father has sent. This hostility is only removed based upon a new nature by way of regeneration (romans 2:29 and colossians 2:13). Remembering, it is the Law of God which should precede the proclamation of the Gospel (1 timothy 1:8-11). Sinful man is in need of hearing the Law requirements in order to be made aware of their sin and inability to keep it in it's entirety (romans 7:7 and james 2:10); in a potential preparation for their ears and heart to be made ready as to make room to hear the good news of Jesus Christ (romans 10:14) as to be saved. Unfortunately, sinful man is unable to submit to both; the command of the Law or the Gospel. Reason being, sinful man possesses an innate inability according to the flesh (romans 8:7) to submit to and obey God according to His Word; which in return allows God to extend mercy and grace to whomever He wills (romans 9:18) as to rescue the sinner from his enslavement to sin; in order that no man may boast before Him as to attribute anything towards their own salvation apart from an initial work of God by His Spirit (1 corinthians 1:29-31) for His own glory. God has imprisoned all (romans 11:30-32); both Jew and Greek under the power and control of sin - in order that He may have saving mercy on ALL. That is, ALL of His Elect; those of whom He has called out from among both groups (romans 9:24) unto Himself as vessels of mercy prepared beforehand for glory (romans 9:23).

Instead of hostility or hatred towards God; a true genuine love for God by any sinner must be initially brought about by a miraculous inner working of the Spirit of God upon the heart of man by way of spiritual circumcision freeing the sinner from the stubbornness of his old heart so as for him to now happily obey God in gratitude (deuteronomy 30:6, romans 2:5, 29) for if he now indeed obeys God and keep His commandments, it will surely demonstrate that he truly loves Him from the heart (john 14:15, romans 6:17). My friend, without God's initial work of circumcision (prior to faith) upon the sinners heart - man's stubbornness, hostility, and hatred for God will remain as an unbeliever.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever - ROMANS 11:34-36.

https://youtu.be/oGKMzGOJDLg

By Aaron Fisher