But though in this prophecy deliverance to the spiritual people of God is promised, among whom even Gentiles are included; yet as the Jews are the first-born, what the Prophet declares must be fulfilled, especially in them: for that Scripture calls all the people of God Israelites, is to be ascribed to the pre-eminence of that nation, whom God had preferred to all other nations. All Israel - All the Jews. Second confirmation-from the prophets. This is one of the things which “the Father hath put in his own power;” Acts 1:7. (See Scofield "Zechariah 12:8") N.T. And so all Israel shall be saved, as it is written. First, God has not put Israel so far away that it has no hope of salvation. A. Crusius, Delitzsch, Baumgarten, Ebrard, Auberlen, and others; expositors of the Apocalypse), of an actual restoration of Israel to the theocratic kingdom in Canaan, as to be expected on the ground of prophetic predictions (Hosea 2:2; Hosea 2:16 ff., Hosea 3:4-5; Isaiah 11:11; Isaiah 24:16, chap. From Zion is to Zion in the Hebrew. Ephesians 2:17), to be expected by the future, whereby He will bring about that final sacred-historical epoch of the people, the conversion of its totality. The comings of the Deliverer to Zion is not to be understood of any personal appearance. Christ did come from Zion, he did remove all wickedness (by his imputed righteousness), he did make a new covenant (Hebrews 8:7-13), and every Jew can share in it (Romans 11:23). Romans 11:25-32. Paul makes this clear in Galatians 3:7 and other passages. Isaiah 27:9, LXX., καὶ τοῦτο ἐστιν ἡ εὐλογία αὐτοῦ, ὅταν ἀφέλω΄αι τὴν ἀ΄αρτίαν αὐτοῦ, κ. τ. λ., and this is His blessing, when I shall take away his sin. "William Godbey's Commentary on the New Testament". 26. καὶ οὕτως, so and only so: πᾶς Ἰ = τὸ πλήρωμα αὐτῶν, Romans 11:12. But we would not want to labour this translation, Romans 11:26-27 ‘Even as it is written, “There will come out of Zion the Deliverer (Redeemer). By their unbelief they demonstrated that they didn"t belong to the group known as "his people". The Deliverance, etc. BibliographyTorrey, R. A. This would be very puerile. "Commentary on Romans 11:26". The Apostle appears to be quoting from memory, and is influenced by a reminiscence of other passages. https:https://www.studylight.org/commentaries/ain/romans-11.html. 4) That it means simply a large number of the Jews alive at the time, who would then become part of the elect. If the difficulties of the late Spanish war had been submitted to a committee of sanctified men, both Spanish and American, thoroughly cultured in the laws, institutions and finances of both nations, in a short time they would have settled all the differences, raised a shout and sent terms of peaceful reconciliation to brother nations. And this is all that Paul desired to establish by these ancient prophecies. But in view of Paul’s clear view of Israel as including both believing Jews and believing Gentiles there are really no ground for excluding believing Gentiles from the ‘many of Israel’ who would be saved. is in the Heb. To this comes in substance also Hofmann’s explanation: “that the people, as a people, will be converted;” but πᾶς ἰσραήλ is, in fact, not “Israel as a whole,” but rather the entire Israel, as is also meant in 2 Chronicles 12:1 and in all O. T. passages, in contrast to ἀπὸ μέρους, Romans 11:25. Greek Testament Critical Exegetical Commentary. The modal character of the οὕτω therefore lies in the succession of time conditioning the emergence of the fact (comp. Romans 11:26. The context makes this clear. Some of these critics would seem to advocate the inbringing of every individual Israelite; others, only of 'the mass' or 'majority;' but if they mean simply, 'the nation at large,' as opposed to 'a remnant,' they have brought out, as it appears to us, the precise idea of the apostle. As it is written. According to the prophets, Israel, regathered from all nations, restored to her own land and converted, is yet to have her greatest earthly exaltation and glory. "The Adam Clarke Commentary". The Expositor's Greek Testament. πᾶς ἰσραὴλ is not therefore to be here understood to mean, all the true people of God, as Augustine, Calvin, and many others explain it; nor all the elect Jews, i.e. So he uses ‘Israel’ in two senses. 1. themselves own, and apply this passage to him; who is the "Goel", or near kinsman of his people, to whom the right of their redemption belongs as man; and who as God was able to effect it, and, as God-man and Mediator, was every way qualified for it, and has obtained it for them: and whereas, in the prophet Isaiah, he is said to "come to", and by the apostle, "out of Zion", this may be reconciled by observing, that the servile letter ל sometimes signifies "from", as well as to, when it is put in the room of מ; of which instances may be given, as Exodus 16:1 compared with 2 Chronicles 11:4. https:https://www.studylight.org/commentaries/ebc/romans-11.html. https:https://www.studylight.org/commentaries/cal/romans-11.html. The Jews now stand at the head of the finances, learning and jurisprudence in all nations, really by their money power today ruling the kings of the earth, thus getting ready to come to the front of the world. It is no argument against this that Paul differentiates the Gentile part of the Roman church from the Jewish part, for that arises out of the failure of some to recognise that all are one in Christ Jesus. It has even been said that ‘it is impossible to entertain an exegesis which takes Israel in Romans 11:26 in a different sense from Israel in Romans 11:25’. Zechariah 12-13). 26. "Expository Notes of Dr. Thomas Constable". That being so ‘Israel’ spoken of in a salvation context would have been seen as automatically including all believers in the Messiah, whether former-Jew or former-Gentile. The Septuagint, however render it, “the Redeemer shall come on account of Zion.” So the Chaldee paraphrase, and the Latin Vulgate. The good news comes in two parts. The only ones who would accept this are universalists, those who believe that all men will be saved, something which is contrary to the teaching of Scripture. Erroneously, however, Augustine, Chrysostom, Theodoret, and Beda have supposed it predicted that Elijah or Enoch would appear before the end of the world as converter of the Jews. And this is my covenant to them, when I shall take away their sins.”. This is connected with Romans 11:25, and is the third and crowning fact of the ‘mystery.’, All Israel shall be saved. Hence we may not, with others (including Köllner and Hofmann), refer αὓτη to the preceding, in which case ἀποστρ. The question was, could they become a part of Israel without being circumcised. Used by Permission. σωθής. Paul says plainly, "So all Israel will be saved." Psalms 14:7; Psalms 53:6, et al. Most of the references to Israel are in the latter category, and it is difficult to see what other term Paul could have used in order to get over his point (in view of Romans 2:28-29 the use of ‘the Jews’ would have been uncertain). The only grounds for such an exclusion would be the contrast between Romans 11:25 b and 26a. BibliographyWhedon, Daniel. 1905. (How can we have only a remnant saved and yet all Israel literally be saved?) The LXX. Matthew Poole's English Annotations on the Holy Bible. Study the bible online using commentary on Romans 11:26 and more! With reference to this they have been kept as a distinct people; and all exulting over them by the Gentiles, is highly offensive to God. The apostle teaches, that the deliverance promised of old, and to which the prophet Isaiah referred in the passage above cited, included much more than the conversion of the comparatively few Jews who believed in Christ at the advent. (124) It contains this sentiment, the fulness of the Gentiles shall be brought in and so all Israel shall be made safe; but ἄχρις οὗ, until, has changed the former verb εἰσελεύσεται [Indic.] 26.And so all Israel, etc. 3, in describing sin had quoted Psalms 14, and chiefly ch. This in our view rules out both 1). I have not mixed with the consideration of this prophecy the question of the restoration of the Jews to Palestine, as being clearly irrelevant to it: the matter here treated being, their reception into the Church of God. Mickelsen, p1218.] In what manner Christ is to come out of Zion, and in what way or by what means he is to turn away transgression from Jacob, we cannot tell; and to attempt to conjecture, when the time, occasion, means, etc., are all in mystery, would be more than reprehensible. — Mount Zion was the special residence of the God of Israel; and out of Zion was to go forth the law, and the word of the Lord from Jerusalem, Isaiah 2:3. 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