is in the Heb. ‘He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth,’ Isaiah 11:12. 1. , "that hell fire will have no power over the transgressors of Israel;'. When, therefore, all nations shall be given to the Messiah, and submit to His authority, the prophecies concerning Him will be fulfilled in their utmost extent, and His reign over all the earth will be established. );—Jerome, however, on Isaiah 11:11, vol. As it is written; Isaiah 59:20-21; Psalms 14:7; Jeremiah 31:31-34; Hebrews 10:15-18. In Psalms 14:7, it is out of Zion. And when it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be descended from themselves, or should not be a foreigner. https:https://www.studylight.org/commentaries/egt/romans-11.html. Then the people of Israel, as a body, shall be brought to the faith of the Gospel. Sixthly, because the hardness of a part of Israel is to last until the full number of the Gentiles has come in, at which point ‘all Israel will be saved’. The point is that as a result of God’s covenant the Deliverer will come ‘out of Zion’ (He being related to Zion in one way or another in all the texts), and will turn away ungodliness from Jacob, forgiving their sins. It is the failing of the church that causes it not Paul’s theology. The Scriptures, however, speak in different ways of His coming, though not in person; as of His coming to set up His kingdom, John 21:22; His coming at death and for judgment, Matthew 24:44-50; His coming for chastisement, Revelation 2:5; His coming in grace and love, John 14:23; Revelation 3:20. He would have remembered that, ‘They are not all Israel who are of Israel.’ The former is the whole of Israel, the latter is the true Israel of God. This hope, which contemporary Judaism applied to a restoration of Israel by the establishment of the Messianic kingdom in Jerusalem, S. Paul sees fulfilled in the final return of the Christ and the establishment of His spiritual kingdom. As will be noted the first three interpretations take pas to literally mean ‘all’, which it often does. The term saved, as applied to the Israelites in different parts of the Scripture, signifies no more than their being gathered out of the nations of the world, separated to God, and possessed of the high privilege of being his peculiar people. ), for throughout all this chapter, the apostle by "Israel" means exclusively the natural seed of Abraham, whom he sharply distinguishes from the Gentiles; nor the whole believing remnant of the natural Israel, (as Bengel, Olshausen, etc.) But this question of the ultimate salvation of individuals is as completely ignored at this point, as it has been throughout these chapters. "Commentary on Romans 11:26". From Zion is to Zion in the Hebrew. Theol. They have been engrafted into the olive tree. 1917. Again we must list the possibilities, and then expand on them. Romans 11:26 says, “And in this way all Israel will be saved.” I take this to mean that someday the nation as a whole (not necessarily every individual; see 1 Kings 12:1; 2 Chronicles 12:1) will be converted to Christ and join the Christian church and be saved. All believing Gentiles are incorporated into Israel andbecomeIsrael (they do not replace Israel). has ‘on account of Zion,’ which the Apostle changes into ‘out of Zion.’ The reason for this change is not obvious, but it seems to express more fully the thought so common in Isaiah, that the Redeemer should spring out of Israel. "Family Bible New Testament". The ethnic state of Israel Hence there follows, as the correlative to this in Romans 11:27, the forgiveness of sins on the part of God, procured through Him, and that as the actually saving essence of the covenant, which the people possesses from God. https:https://www.studylight.org/commentaries/hmc/romans-11.html. Nor was this deviation more convenient (Hofmann) for the apostle, namely, in order to designate Christ’s place of manifestation; but it involuntarily on his part found its way into the citation freely handled. Copyright StatementThese files are public domain.Text Courtesy of BibleSupport.com. 5. 1. , כל ישראל יש להם חלק לעולם הבא, "all Israel shall have a part", or "portion in the world to come"; and in support of this they usually produce the passage in Isaiah 60:21, "thy people also shall be all righteous": yea, they even go so far as to sayF4T. We may further notice that our passage directly controverts the Ebionitish view, now renewed in various quarters (Chr. Out of Zion - Zion was one of the bills of Jerusalem. All other comparisons in Romans between Jew and Greek have in mind their position before they became Christians (Romans 1:16; Romans 9:24; Romans 10:12). Paul has certainly viewed the matter as near, seeing that he conceived the Parousia itself to be near (not merely, perhaps, its possible, but its actual emergence—in opposition to Philippi),—a conception which was shared by him with the whole apostolical church, although it remained without the verification of the event, as this was conceived of. In fact, it is amazing to me that so many Bible teachers try to make Romans 11:25-26 say just the opposite of what it says.. (Acts 15:9; Acts 15:11), "If Jews turn to Christ in faith they will be saved (23). This quotation appears to have for its object to shew that the Redeemer was to come for the behoof of God’s own chosen people. It will be noted that it is the last part that is cited by Paul, but that the first part mainly parallels the idea in Isaiah 59:20, ‘and will turn away ungodliness from Jacob’, thus being apposite. "E.W. Who Does The ‘All Israel’ Represent In 11:26? It is not another name for the church. the lxx has ἕνεκεν σιών, for the sake of Zion, the English version, to Zion. He is very positive that the vast majority of Israelites will enter God's Kingdom. If can only mean the ultimate, ingathering of Israel as a nation, in contrast with the present "remnant." So Romans 11:28 does not really give the support that is looked for. And if they, were how could they be ‘life from the dead’ to the Gentiles (Romans 11:15)? 3) That he means all the elect of God both Jew and Gentile, because all are branches of the olive tree. Whether Paul expected this to occur sooner or later does not affect the points revealed; chronological and prophetical nearness are not necessarily identical. "Commentary Critical and Explanatory on the Whole Bible - Unabridged". 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). Heb. Can we really believe, in view of this, that Paul does make precisely that distinction here in the context of final salvation, demonstrating that the church is divided into two? It is a triumphant declaration that God’s purposes for His elect have been fulfilled (compare Romans 9:24). That was why there was such a storm about whether Gentiles being converted should be circumcised. https:https://www.studylight.org/commentaries/rwp/romans-11.html. "Commentary on Romans 11:26". It would violate the main premise of the Book of Romans (1:16). Mark Dunagan Commentary on the Bible. Thirdly because Paul tells us in Galatians that ‘if you are Christ’s then are you Abraham’s seed, and heirs according to the promise’ (Galatians 3:29). Paul makes this clear in Galatians 3:7 and other passages. https:https://www.studylight.org/commentaries/ebc/romans-11.html. It came thus to denote, in general, the church, or people of God. "Calvin's Commentary on the Bible". It may be that the whole citation is intended to express the sense of prophecy rather than the wording of any particular passage, and that the Apostle has, in ἐκ σιών, summed up the prophecies which declare that the Redeemer should spring out of Israel.