ROMANS

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ROMANS 11:8-23

ROMANS 11:18-23

"18 do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. 19 You will say then, 'Branches were broken off so that I might be grafted in.' 20 Quite right, they were broken off for their unbelief, but you stand by faith. Do not be conceited, but stand in awe [fear]; 21 for if God did not spare the natural branches, He may not spare you either. 22 Behold then the kindness and severity of God; to those who fell, severity, but to you, God's kindness, if you continue in His kindness; otherwise you also will be cut off. 23 And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again."

According to the philosophy of the typical NEST interpretation of Romans 11:18-23, Paul suggests hypothetically that "you" will say, "branches were broken off so that I might be grafted in." With this statement, it is asserted that any saved individual reading this epistle who is grafted into the root, is in danger of being cut off from Christ. Consequently, "you" (the individual saved person) need to fear. After all, if God did not spare the natural branches, He may not spare you.

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The first thing we must recognize as a primary consideration, is that Paul is interrupted right in the middle of a point. Recognizing this fact, is the first key to realizing that this passage is being taken out of its context when used to support the NEST.

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The second thing that we must recognize is that Paul is using his own version of an ancient Greek rhetorical style of writing called diatribe. It is a style that Paul flavors with some of the midrash tradition that he was schooled in under the Jewish rabbi, Gamaliel. The diatribe style, (and all its hybrid variations) was popular in getting a point across in the ancient Greek world. The Greek influence (hellenization) was strong in Paul's day, especially in the areas of rhetoric and oration. We even find James using elements of the style in his strongly Jewish oriented epistle. The style is effective, and still works well today. In a diatribal type of approach, an author will use a handful of literary devices such as hyperbole, sarcasm, and metaphor, in presenting an argument in the tone of a debate where the audience focus is often referred to with the pronoun you. In Paul's case here in Romans, the you can be "you" as in the Gentiles, (cf. Romans 1:13, 11:13 etc.), or "you" as in Jews, (cf. Romans 2:17). In this style of writing, Paul even anticipates what someone is thinking about a point, and presupposes their response. A good example of this is found in the ninth chapter,

"19 You will say to me then, 'Why does He still find fault? For who resists His will?' 20 On the contrary, who are you, O man, who answers back to God?" (Romans 9:19-20)

Other general characteristics of the diatribal style are the frequent uses of apostrophe, and rhetorical questions, when addressing readers directly. Often in diatribe, commonly known examples for illustrations are used. The examples would be the type that much of the contemporary audience would readily be familiar with. In such writings, there are citations of written authorities, virtue and vice lists, polemics against opponents, and so forth. In Paul's case, the Holy Spirit used Paul, his creative hybrid diatribe-like writing style, and his context, to convey important doctrinal truths for edifying the church throughout history. All of this is important to know because it helps us to understand the third important thing that must be brought to our attention, which actually is the main key to this whole passage.

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The third thing has to do with the fact that since the beginning of Romans, Paul has referenced two distinct ethnic people groups, plus another group which are the people of God who are called out of each of the two ethnic people groups. This means that there are three designations of people that Paul makes points about. Paul has been referencing the nation of Israel, and he has been referencing the Gentiles. The people of God, are those whom God has elected, and called in Christ out of both Israelites, and Gentiles. In doing this, Paul uses the diatribe style in addressing each group. It is vitally important that we understand that Paul will abruptly address Gentiles in one instance, and then Jews in another. An example of how Paul addresses the people of God is found in 1:6-7, where he calls them,

"... the called of Jesus Christ; ... all who are loved ones of God in Rome, called as set apart ones." (Romans 1:6-7)

Here, Paul gives the people of God three designations; the called, loved ones of God, and set apart ones (ie. saints). From this designation of the people of God, Paul moves back and forth from one group to another through the whole epistle. Paul identifies Jews very quickly in the first part of his epistle. He specifically makes the designation very apparent in Romans 2:17. Paul goes on through the following chapters describing how people are justified before God by grace through faith, and then explains adoption by grace in Romans 8. As Paul gets to Romans 9:1, he picks up strongly with a particular point again by referring to Israel according to the flesh. He goes on and describes the people of God, who he calls "the children of God," (cf. Romans 7-8). They are the children of God, not merely because they are descendants of Isaac according to the flesh, but because the remnant "children of the promise are regarded as descendants" (cf. Romans 9:8). In other words, not all ethnic Israel is saved; but a remnant who are the children of promise, out of Israel, is saved (cf. Romans 9:27). All whom God saved out of any ethnic group, are being called out and adopted solely based upon God's own good pleasure and mercy aside from any merit whatsoever (cf. Romans 9:24), and so Paul makes the point that in like manner to the remnant children of promise, Gentiles are adopted under the New Covenant, (cf. Romans 9:25 where Paul quotes Hosea 2:23). Paul says,

"I will call those who were not my people my people." (Hosea 2:23)

"Those," in the pronoun reference, are Gentiles. Yet, Paul makes it clear this whole time in the first 10 chapters that Israel, of that age, is blessed to be God's Old Covenant people. They have the giving of the Law, the temple service; they have the promises, and so forth, (cf. Romans 9:3-4). We find the same privileged blessings for the Jews being described in Romans 2:28-29 on into chapter 3. One huge blessing in respect to Israel as a whole, is that the promised Messiah came out from among the Jews (cf. Romans 9:5). But Paul lays out a key point that is shocking to many Jews, yet they must come to grips with it. The key point is made in Romans 9:6-7. The enlightening revelation, for the typical Jew of that contemporary culture, is that evidently not all people who are descended from Israel are really Israel. They may think they are Israel, and they may even go on with endless genealogies to prove their assertions, but the stark facts of the matter are that only those of the promissory covenant are truly Israel. Paul says,

"6 But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel;..." (Romans 9:6 emph. mine)

It is difficult for us today in our contemporary culture to get the impact of how radical this statement was to the typical Jew of that day. We must also recognize that Paul the apostle knew how radical this statement was when he made it. It is a very important point for Jews to recognize, and so Paul makes sure his point is understood by going on to mention Isaiah's prophecy that only a remnant will be saved in Romans 9:27,

"27 Isaiah cries out concerning Israel, 'Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved.'" (Romans 9:27)

Paul's point is that only a remnant number of ethnic Israel are saved according to God's election. Again, this saved Israel are those who are the children of promise, that God regards as descendants, ie. "children of God," (cf. Romans 9:8, also Romans 8:14-15) This is why Paul referenced the majority rejectors as "they" in Romans 9:6. Paul's assertion that there are only a few out of the descendants of Israel who are true Israel, and only that few will be saved is Paul's recap of Romans 2:28 on through 3 again. Paul sees a need to clarify this eye-opener because it is a difficult concept for any Jew to handle. So, Paul supports it by going on to say in the same chapter, (chapter 9) that God hated Esau before Esau was even born, (cf. Romans 9:13). In fact God hated Esau even before he had done anything good or bad. Paul's point is being made crystal clear. In illuminating terms of his impacting writing style, moved by the Holy Spirit, Paul goes on to explain all that he has just said. He knows he is dealing with difficult concepts as he asserts that salvation really does not depend upon man's will, or ethnicity, (cf. Romans 9:15). He explains this in his somewhat diatribal form of writing on through the rest of the chapter. The big question that Paul realizes his composit audience is probably asking as they read what he is saying is "So then, Paul, what does God's salvation depend upon?" Paul lays out the good news according to the revelation of God's sovereign grace by stating that salvation depends solely upon God who has sovereign mercy (cf. Romans 9:16). It is not arbitrary mercy. It is Jehovah's mercy according to His own infinite mind. It is specific and intentional mercy that is based solely upon God's own wisdom, sovereignty, and good pleasure. Verse 16 is a verse that expresses Paul's big point, where he says,

"16 So then it depends not on human will or exertion, but on God, who has mercy." (Romans 9:16, ESV)

This is important to keep at the forefront of our analyzation, because Paul says next that Gentiles (which are non-Jewish ethnics) who did not pursue righteousness as many in Israel had, have now actually attained righteousness by faith. This is amazing because ethnic Israel in the broader sense, on this point failed. How Israel, on the whole, failed was by misappropriating the Law, and seeking to be made righteous by works. This is Paul's point all through the rest of chapter 9.

The reason why it was necessary to go back and look at all of this through chapter 9, is because these vital details are Paul's point leading into a continuation of the points in chapter 10; and chapter 10 is the chapter with the points that continue to flow into chapter 11. Chapter 11 is the chapter with the passage we are concerned with (cf. Romans 11:18-23).

What we see coming into Romans 10:1 is that Paul, a Jew, is addressing ethnic national Israel in the broader sense; and more specifically, those among Israel who reject the Messiah. This is when Paul makes the point in Romans 10:12, that in Christ there is no distinction anymore between Jews or Gentiles. A remnant of Jews are saved, and a remnant of Gentiles are saved. Jews and Gentiles, together, comprise the body of Christ, which is the church (which are God's called out and gathered ones in Christ) of the New Covenant. The church is the identification of those who are the true people of God, also known as children, and sons of God. This is one of Paul's favorite doctrines that he dwells on in just about every epistle he writes. Paul has this immediate theme in mind as he continues in chapter 10 to describe the disjointed nature of Israel again. He says that they, Israel, are a divided people, (cf. Romans 10:16). A remnant of Israel believes, but Paul states that all of Israel did not believe. The harsh reality upon any ethnic Israelite who thinks they have a special standing before Jehovah in respect to salvation is that there is no excuse if they reject Christ. In fact the claim of ignorance is not an excuse for anybody who is of ethnic Israel. Paul says in Romans 10:18-19 that they all heard and knew.

Going through the chapters in this way may seem tedious, but we must do it to establish Paul's flow. Going through these chapters is also important because in doing so we recognize that Paul talked about one ethnic Israel, but he is identifying distinct groups who comprise the one ethnic Israel. He addresses each of the groups in the first 10 chapters of this letter. Let us consider the facts of who Paul is talking about once again; there is a remnant Israel who believes and follows God. This remnant Israel is made up of people who are made manifest in being followers of their promised Messiah. Alongside the remnant Israel, there are also those who are hard hearted "stiff necked" Jews (as Stephen called them just before they took Stephen's life, cf. Acts 7:51). They are Jews, but they are apostates, and so they are not considered by Jehovah to be "true Israel." As such, they are not saved. As Jesus says, they are of their father the devil (cf. John 8:44). They are not children of God (cf. 9:8). This is so important, because in Paul's final words of chapter 10, He wants to explain something about God's sovereignty, in that God has decided to make rejecting apostate Israelites jealous and angry, and in so doing, the remnant among them will be saved. God does it by adopting Gentiles. Paul words it by asking hypothetical questions and quoting some prophets,

"19 But I [Paul] say, surely Israel did not know, did they? First Moses says, 'I will make you [Paul is talking about "you" Israel] Jealous by that which is not a nation, ..." (Romans 10:19)

[The jealousy of any remnant Israelites who remain, who will turn to Messiah, was ordained to come through the harvest of the elect among the Gentile nations, Paul goes on]

"... by a nation without understanding will I anger you' ..." (Romans 10:19)

[Saving nations who had never cared before about the one true God is how God will anger certain ones among Israel in His providential predestination. Paul goes on,]

"20 And Isaiah is very bold and says, 'I was found by those who did not seek me, I became manifest to those who did not ask for me.' 21 But as for Israel He says, 'All the day long I have stretched out my hands to a disobedient and obstinate people.'" (Romans 10:20-21)

What Paul has just explained is God's sovereign plan concerning Jews and Gentiles in His New Covenant. This is what he states as he leads into chapter 11, and this absolutely must be recognized, because chapter 11 does not make sense without reading the first part of Paul's point. Recapping Paul's point once again, as he clarifies, we recognize that Paul references Gentiles as a people group, and he references Israel as a people group. The other group of reference are saved people who are Gentiles and Israelites. Paul wants us to understand that only a remnant are saved out of the descendants of Israel. This remnant is referred to as the true descendants of Israel, and all of the remnant, as true Israel are saved. Additionally, Gentiles are grafted into true remnant Israel in the salvation that comes in the sphere of Messiah in His New Covenant.

At this point we need to take another look at Paul's rhetorical style of using the pronoun identifier, "you." Way back at the beginning of the letter, Paul talks directly to the "you" representing hypocritical Jews in chapter 2. Those hypocrite Jews represent unsaved ethnic national Israel. In chapter 7, Paul uses "you" in respect to Christians in general, whether Jew or Gentile. The distinctions are important because we are going to come to Paul's dynamic usage of "you" again. So, when Paul goes into chapter 11 here, Paul makes the distinction clear that God has not rejected His people whom he foreknows. Paul is talking about remnant Israel. Paul, and the rest of the Israelite apostles, are the perfect examples of this remnant Israel. They represent the remnant of Israel who are being manifest as saved because they are regenerate--they are Christians, which makes them distinctly different from rebellious Israel who God has rejected. With all this contextual background out of the way, we can now continue to look at the 17 verses leading into the disputed passages of Romans 11:18-23. Paul goes into chapter 11 asking,

"1 I say then, God has not rejected His people [Israel], has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2 God has not rejected His people whom He foreknew. Or do you ..." (Romans 11:1-2 emph. mine)

[God has not rejected all of Israel. God foreknew the remnant Israel who are the true people of God; God is the One Who chose, and saved them. Paul uses "you" again here, but in a group sense. He says,]

"Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel?" (Romans 11:2 emph. mine)

[At the time, Elijah was wrongly speaking of everyone in Israel as a whole nation when he pleaded with God, but God set Elijah straight. Paul goes on with what Elijah prayed,]

"3 'Lord, they have killed your prophets, they have torn down your altars, and alone I am left, and they are seeking my life.' 4 But what is the divine response to him? 'I have kept for Myself seven thousand men who have not bowed the knee to Baal.' ..." (Romans 11:3-4)

[Those 7000 men are ethnic Israelites, but the important point in this special analogy that Paul is using, is that the 7000 group are metaphorically the true Israel as people of God, manifested in a remnant. According to God's sovereignty, God knew who the remnant were all along, and that is Paul's big overarching point concerning New Covenant salvation. Paul goes on with the big verse that unlocks so much of this whole section of scripture. Paul says,]

"... 5 In the same way then, there has also come to be at the present time a remnant according to God's gracious election." (Romans 11:5 emph. mine)

Paul has just given a historic example of what is occurring now under the New Covenant of the cross of Israel's Messiah. At the present time (in context, the age that Paul is living in) there is a remnant, and that remnant is only according to God's own personal choice. Paul is showing the distinction between true remnant Israel according to the flesh and Spirit, as opposed to merely Israel according to the flesh only, which he describes as his lost Israelite kinsmen in Romans 11:14.

Keep in mind that we are approaching the sentences that are claimed, according to the NEST (Not Eternally Saved Theory), to mean that you can individually lose what is eternal. In other words, we are coming to the verses that are used to proof-text the theory that saved people can lose spiritual salvation, thus rendering salvation as temporal, rather than what it really is, which is eternal. We must pay close attention to the details as we get back into the flow of Paul's points. Speaking of remnant Israel in respect to the rest of national Israel, Paul says next;

"6 But if it ..." (Romans 11:6 emph. mine)

["It" here is a reference to sovereign election unto salvation. Continuing,]

"6 But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace. 7 What then? What Israel is seeking, it has not obtained, but those who were elected obtained it, ..." (Romans 11:6-7 emph. mine)

[The elect are the remnant. The remnant are those who have obtained, are obtaining, and will obtain salvation. The rest of Israel goes on seeking a promised Messiah, blindly, but they are not obtaining what they are seeking. It has already come in Jesus Christ. Continuing]

"... and the rest were hardened; 8 just as it is written, 'God gave them a spirit of stupor, eyes to see not and ears to hear not, down to this very day.'" (Romans 11:7-8)

Paul is saying that God gave some of Israel a spirit of stupor; so He hardens some of them, (even to that very day that Paul is writing in) and yet some of Israel were elected. The elect are not hardened. Hardening some, is the same sovereign action that Paul described in chapter 9, where Paul wrote, "18 So then He has mercy on whom He desires, and He hardens whom He desires," (cf. Romans 9:18). This is a really big point in Paul's explanation, and we need to keep it in mind. Further, these verses help us to see how Paul moves back and forth through different pronouns, and words of identification, concerning who he is talking about. In this respect, these passages alert us to be analyzing Paul's references with intense scrutiny based upon the whole context. For, example, here in Romans 11:6-7, Paul refers to "Israel" seeking (v.7). He calls Israel, "it" (v.7). He mentions, the elect, and calls them "those" (v.7). He mentions the "rest," and the rest were "hardened" (v.7). Those "rest" are called "them" in verse 8. When we get to verse 11, these kinds of esoteric distinctions that Paul makes will be numerous, and if we are not careful, such distinctions can get confusing. One very important pronoun distinction in Romans 11:11 is that Paul will start referring to "they," in respect to Israel. When we get to 11:11, we must remember that Paul refers to them, their, they, you, my, us, and I, so without properly identifying each distinct reference, it is easy to get lost in Paul's flow. The "they" Paul will refer to in Romans 11 is the broader heading of Israel as a whole nation of people--both the hardened and the elect; both the saved and unsaved; both the remnant, and the non-remnant. We continue, and we come into verse 11,]

"9 And David says, 'Let their table become a snare and a trap, and a stumbling block and a retribution to them. 10 Let their eyes be darkened to see not, and bend their backs forever.' 11 I say then, they ..." (Romans 11:9 emph. mine)

[Right here is that pronoun reference of "they." It is the broader reference of Israel. Keep it in mind as Paul speaking of the broader heading of Israel.]

"11 I say then, they did not stumble so as to fall, did they? May it never be! But by their [Israel's] transgression salvation has come to the Gentiles, to make them [Israel] jealous. 12 Now if their [Israel's] transgression is riches for the world [Greek kosmos; the Gentile sphere, realm] and their [Israel's] failure is riches for the Gentiles, how much more will their [Israel's, yet only a remnant of Israel] fulfillment be! 13 But I am speaking to you Gentiles. ..." (Romans 11:11-13 emph. mine)

[Notice the "you" used here at this point. It is in verse 13. Paul has made a switch to "you Gentiles" in a writing style directed at the specific group he is concerned with in this immediate point. It is a fascinating usage of pronouns, and it is so very important to be aware of as we move on;]

"13 But I am speaking to you Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, 14 if somehow I might move to jealousy my fellow countrymen [Israelites] and save some of them [Israelites of the remnant]. 15 For if their [Israelites'] rejection is the reconciliation of the world [Greek kosmos; the Gentile, sphere, realm], ..." (Romans 11:13-15 emph. mine)

[This usage of the term "world" (Gk. kosmos) is not a universal term that means everyone everywhere on earth. Christ came to be a ransom for many, but not all everywhere as is seen in Matthew 20:28, and Mark 10:45 (cf. also Hebrews 2:10, many). "World" here is used by Paul as a general term signifying humanity outside ethnic Israel according to old bloodline covenants. Continuing,]

"15 For if their [Israelites'] rejection is the reconciliation of the world, what will their [Israelites of the remnant] acceptance be but life from the dead? 16 If the first piece of dough is holy [historic-covenant-saved-Israel of the ancient past, ie. the people of God of the promise inside Israel], the lump is also; [Israelites of the elect remnant of Paul's generation in the New Covenant] and if the root is holy [set apart], the branches are too. [The holy, set apart branches are not merely Israelite descendants. They are the elect Israelite descendants of the remnant who are saved in the New Covenant]" (Romans 11:15-16 emph. mine)

Paul has just explained that salvation has come to "you Gentiles" by Israel's transgression. Again, Paul is talking to "you." But he is talking to you Gentiles in the broad ethnic sense. Paul calls the failing apostate branches who are children of Israel according to flesh only, "dead" in Romans 11:15. If they do not accept, then they demonstrate that they are eternally lost (which is to perish) as being severed from Messiah. Paul goes on in Romans 11:16 concerning historic-covenant-saved-Israel that did not apostatize from Jehovah in a metaphor of dough. It is holy dough (meaning that it is set apart, sanctified by God). The lump that comes from the dough is the generational offspring of the original holy, set apart, sanctified Israel, who are the true people of God of promise (cf. Romans 9:8), which means that the lump is the holy remnant that truly follows Jehovah in the New Covenant; which is Paul's continuing explanation of the elect ones from back in Romans 11:7. Remember, the remnant are made manifest as those who receive Jesus as the true Messiah. It is so vital for us to see that Paul is making distinctions between various groups of people, and he wants us to learn what these various distinctions are indicating at each point. Paul goes on doing this by bringing a similar metaphor into the picture that is somewhat like the lump metaphor. He speaks of "branches" being connected to the "root" in Romans 11:16. The root is the same thing as the dough. The root is historic-holy-covenant-saved-Israel that had been God's elect in the nation in ancient past. The branches are ethnic Israel that comes later through the generational family tree from the original covenant holy Israel. These particular branches, in this point at Romans 11:16, are also holy, in that they are the remnant people of God. Paul uses both these metaphors (lump, branches) to explain the same thing. At Paul's time, in that age, the metaphoric branches, on the whole, are ethnic Israelites, but some are holy ethnic Israelite children of promise. The root is original Israel, of which the Abrahamic covenant, the Isaac/Israel covenant, the Davidic covenant of the coming Messiah King, and the Mosaic Law covenant, were originally made, with all of their promises and blessings. The covenant of contextual highlight in Paul's immediate point, is, of course, the Davidic covenant of the promised Messiah King, who instituted the New and better covenant, also called the eternal covenant. This is Paul's flow as he comes into the passage that has been wrongly interpreted according to the NEST. Paul says next,

"17 But if some of the branches ..." (Romans 11:17 emph. mine)

[Because any fleshly offspring of original covenant Israel are Israel that comes later through the family tree, they are all metaphoric branches. So, in verse 17, Paul is referencing branches in general as Paul's overall metaphor. Some of the branches are the elect, but some are not. Some of the branches are not holy because such descendants are not of the remnant. Paul continues;]

"17 But if some of the branches were broken off, ..." (Romans 11:17)

[The "broken off" branches are apostate ethnic Jews of the first century who rejected Israel's very own promised Messiah according to the promises made to original covenant Israel (cf. Romans 9:4 & 15:8, ie. promises). They are not the "holy" (set apart) branches of the previous verse, (cf. Romans 11:16). Paul goes on,]

"17 But if some of the branches were broken off, and you, [Gentiles] being a wild olive, were grafted in among them ..." (Romans 11:17 emph. mine)

["Them" here, at the end of Romans 11:17, are branches in general that are Israel that came later through the family tree from the original covenant Israel. The apostates are broken off. The remnant Israel branches (Christian Israelites, ie. holy) remain. "You" as a pronoun reference applies to you Gentiles. Elect Gentiles are metaphorically a different tree altogether (a wild, rather than cultivated, olive branch) are grafted into cultivated Israel of the covenant of promise.]

"... you, [Gentiles as a general reference to Gentile Christians] being a wild olive, were grafted in among them [elect Israelite remnant children of God] and became partaker with them [elect Israelite remnant children of God] of the rich root of the olive tree, [original covenanted Israel who are the people of God of the past] ..." (Romans 11:17 emph. mine)

We must be careful not to say that the "rich root" in Romans 11:17 is Jesus. This root is the same root of the prior verse (cf. Romans 11:16). Paul's point is that Gentiles have been graciously elected to partake in the covenant of promise which was made to the original holy root, which is original covenanted Israel as an "olive tree." Some good questions to ask at this point are, "what does this mean for Gentiles exactly? What does it mean for Gentiles when Paul says 'and became partaker with them?'--Partaker of what?" The answer to these questions is found back in Romans 9:5 where Paul explained some important facts concerning God's election with great intensity on this point. In Romans 9:5 we see it, where Paul says that from Israel according to the flesh;

"5 To them belong the patriarchs, and from their race, according to the flesh, is the Messiah who is God over all, blessed forever. Amen" (Romans 9:5 emph. mine)

The answer to the question of partaker of what?, is that Gentiles partake in the Messianic promise to Israel, the Messiah from their race according to the flesh, who is God over all! Gentiles partake in God's new and better covenant that was instituted, and established by the Messiah (cf. Hebrews 8:6 & 8:13; 2 Corinthians 3:3-11).

Sometimes it takes a while to look at an epistle the way an apostle wrote it so that we can get the intended contextual meaning. It takes some time, and it is tedious, but we must do it. What we have just seen by going through all that we have covered, is the proper context of the passage under dispute. So now with basic background education under our belts, we can examine what Paul means in our passage. At this point, when Paul uses the pronoun "you" we see that he is not talking to some Gentile man who Paul had in mind who would be the only one reading this letter. Paul is talking to you as an ethnic distinction of Gentiles. Paul is essentially saying, "look, if some of the branches were broken off and you wild olive Gentile people, were grafted in among them, partaking of the root, then;"

"18 do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you." (Romans 11:18 emph. mine)

[Clearly, now we see that Paul is talking to "you" Gentiles in general, using "you" as a figure of speech. Paul is urging more than one person, as a group, to be humble about their election. God has not rejected his people Israel has He? The remnant Israel, such as Paul and the other Israelite apostles, demonstrates this; and in the respect of the ancient promises concerning the people of God, which include the prophesied Messiah of Israel, "the root supports you." Now verse 19,]

"19 You [Gentile Christian] will say then, 'Branches were broken off so that I [Gentile Christian] might be grafted in.'" (Romans 11:19 emph. mine)

[Paul is using the same rhetorical style. The branches that were broken off are the hardened non-believing descendants of Israel of verses 4 and 7 that are not of the elect Israel remnant. Remember again; way back in 2:24 Paul referred to the non-elect Israel with the broader term, "you." Paul said,]

"The name of God is blasphemed among the Gentiles because of you, [apostate Israelite branches]." (Romans 2:24 emph. mine)

It is imperative to stay mindful at this point concerning what we have consistently seen. "You" is not just one person. You is whatever group Paul is talking about at each section of his epistle. At Romans 2:24 (quoted above) the you was Jews. Here in Romans 11:19, (quoted next) the you happens to be Gentiles. In this flow of thought you was just used by Paul to refer to "you" Gentiles back in Romans 11:13. Paul does the same type of thing with the word, "I" in respect to Gentiles, saying

"You [Gentiles] will say ... I [Gentiles] might be grafted in." (Romans 11:19 emph. mine)

Paul is using the pronouns "you" and "I" to represent a contemplation that all Gentile Christians (particular those in Rome who first received this letter) would consider in reading Paul's lesson up to this point. We would not have known this fact if we had ignored context and just flipped open our Bibles and used a clipping from the middle of Romans to claim that you can lose your salvation. As we continue here in chapter 11, we observe what Paul says next in verse 20 to "you" Gentiles,

"20 Quite right, they [apostate Israel] were broken off for their [apostate Israel] unbelief ..." (Romans 11:20 emph. mine)

["Their" here is apostate generational Israel of the flesh. This is the part of Israel that is not of the remnant],

"20 Quite right, they [apostate generational Israel] were broken off for their [apostate Israel] unbelief, but you ..." (Romans 11:20 emph. mine)

[The "you" here in verse 20 is Paul's reference to Gentiles who are those Gentiles who are saved among all the Gentiles in the world. Paul says,]

"... you [saved Gentiles] stand by faith." (Romans 11:20)

[This is beautiful because Gentiles are saved by grace through faith, and in faith, Gentiles stand, in eternal salvation, in the Messiah of remnant Israelites, and now, Who is manifest as the Messiah of elect Gentiles. It is the salvation that all who are of the elect will never, ever lose. It is to be once saved in eternal spiritual salvation (OSIESS), also known as being once saved always saved (OSAS), the perseverance of the saints, and eternal security. This is great news, but Paul's main point is that Israel's rejection means the reconciliation of the world, which is a reference to the Gentile world (the sphere of non-Israelites). It is a particular reconciliation of the elect of the world (cf. Romans 11:15). Paul continues with urging to think about this deeply, and not take it lightly, so Paul goes on and says,]

"Do not be conceited, but fear [stand in awe]; ..." (Romans 11:20)

[Paul does not mean for Gentiles to cower in fright. The Greek word, fear, Paul uses here, is phobou, meaning to "stand in awe" as the accurate ESV renders it here. Phobuo is precisely defined as awe and extreme reverential respect. A good question to ask is "Why?--why stand in awe rather than be conceited?" Paul gives the reason in the next verse. He says,]

"21 because if God did not spare the natural branches, [generational Israelites] He may not spare you [Gentile nations] either." (Romans 11:21)

[This is very illuminating, and annihilates the NEST-construed interpretation of this passage. Paul is saying, that God, in His sovereignty, does what he wants to do. Paul has said such since chapter 8. Now Paul says that God "may not" spare you Gentile nations either. Paul does not say "He will not spare you." He says "may not" because Paul is making a point about being humble, and reverent about election, no matter who we are. What this demonstrates is both the kindness, and severity of God. History has revealed to us that there has been 2000 years of God's kindness to Gentiles since this Roman epistle was penned. So far, Gentiles have been continuing in God's kindness--not by merit, but by grace alone. Paul goes on next, saying,]

"22 Behold then the kindness and severity of God; to those who fell, [apostate Jews] severity, but to you, [Gentiles] ..." (Romans 11:22)

[This is the same corporate "you" referencing Gentiles as an ethnic distinction. Paul is not singling out individuals.]

"22 Behold then the kindness and severity of God; to those [Jews] who fell, severity, but to you, [Gentiles] God's kindness, if you [Gentiles] continue in His kindness; otherwise you [Gentiles] also will be cut off." (Romans 11:22)

[The point is that Gentile people did not not have a special standing before God simply because God engrafted them in through His New Covenant. Paul's warning to those Gentiles was that they should contemplate the grace of God, and recognize that Gentiles could possibly be cut off in the same way Israelites had been cut off. Such matters are solely up to God's sovereign and purposeful determination. Everyone should stand in awe of this fact. God does not necessarily have to continue His kindness with Gentiles. But there is a flip side to this, and Paul states it next,]

"23 And they [unbelieving Jews] also, if they [unbelieving Jews] do not continue in their [unbelieving Jews] unbelief, will be grafted in, for God is able to graft them [Jews that repent of their unbelief] in again." (Romans 11:23 emph. mine)

This last verse really shows that Paul is talking about groups here. He says, "if they" which means more than one person. "They" is unbelieving Israel at the time this epistle was written. If "they," as the generational descendants who reject their promised Messiah, do not continue in unbelief, then they will be grafted into the true people of God in covenant with God through the New Covenant, thus demonstrating that they were, in fact, of the elect remnant all along! Any of the unbelieving will be grafted in who were predestined to do so according to the solid determination of God.

We have seen that Paul uses "you" in reference to Gentile Christians standing by their faith in (Romans 11:20). He uses "you" in the following verses of 21 and onward for Gentiles in group form, rather than merely one person. We also saw this in (Romans 11:13-14). This is simply Paul's style of writing that he so effectively uses from chapter one all the way through to the end of Romans.

Israel, as a nation, was shown kindness by God, but certain ones who never stood by their faith in the first place, were cut off. They were the Messiah rejectors. It seems like nothing but bad news. Nevertheless, what seems like nothing but bad news, demonstrates some really good news. The good news is that though an aspect of Israel is cut off at the time, Gentiles are being shown kindness by God at the present time. Gentiles do not deserve it. It is grace. In respect to this, history and experience has demonstrated all of this to be true. God's kindness is made evident in all saved Gentiles who stand by their faith. Nevertheless, Paul suggests the sobering possibility that the ethnos itself could be cut off if God would so desire. In awe and reverence, (in fear), Gentiles hope for the continuation of God's kindness, and it will continue, and the fullness of the Gentiles will come in, (cf. Romans 11:25). The summation is that, with the proper understanding of Paul's language and point, this passage does not show that saved people can lose spiritual salvation, which means that the passage does not suggest that truly saved people should be in frightful danger of losing salvation. It does show that God cuts off unbelieving people groups whenever He wants to cut them off.