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Romans 11:26
Verse
Context
All Israel Will Be Saved
25I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. 26And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob. 27And this is My covenant with them when I take away their sins.”
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And so all Israel shall be saved - Shall be brought into the way of salvation, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory. 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. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface, Part II. As it is written - The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from Isa 59:20 : The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at, and for some time after, the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfillment of this prophecy is yet to take place. 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.
Jamieson-Fausset-Brown Bible Commentary
And so all Israel shall be saved--To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So THOLUCK, MEYER, DE WETTE, PHILIPPI, ALFORD, HODGE). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and shall--or, according to what seems the true reading, without the "and"--"He shall" turn away ungodliness from Jacob--The apostle, having drawn his illustrations of man's sinfulness chiefly from Psa 14:1-7 and Isa. 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [BENGEL]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Psa 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Isa 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Psa 20:2; Psa 110:2; Isa 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,
John Gill Bible Commentary
And so all Israel shall be saved,.... Meaning not the mystical spiritual Israel of God, consisting both of Jews and Gentiles, who shall appear to be saved in the Lord with an everlasting salvation, when all God's elect among the latter are gathered in, which is the sense many give into; but the people of the Jews, the generality of them, the body of that nation, called "the fulness" of them, Rom 11:12, and relates to the latter day, when a nation of them shall be born again at once; when, their number being as the sand of the sea, they shall come up out of the lands where they are dispersed, and appoint them one head, Christ, and great shall be the day of Jezreel; when they as a body, even the far greater part of them that shall be in being, shall return and seek the Lord their God, and David their King; shall acknowledge Jesus to be the true Messiah, and shall look to him, believe on him, and be saved by him from wrath to come. There is a common saying among them (c), , "all Israel shall have a part", or "portion in the world to come"; and in support of this they usually produce the passage in Isa 60:21, "thy people also shall be all righteous": yea, they even go so far as to say (d), "that hell fire will have no power over the transgressors of Israel;'' fancying, that every individual person of their nation will be saved; though they sometimes except such who deny the resurrection of the dead, and that the law is from heaven, or is an epicure, and he that reads foreign books, or is an enchanter, or pronounces the ineffable name: but the apostle is not to be understood with such a latitude; he refers to the last times, and to a very general conversion of them to the Messiah: as it is written, Isa 59:20, there shall come out of Zion the Deliverer: the words of the prophet are, "and the Redeemer shall come to Zion": by the Redeemer, or Deliverer, words of the same signification, is meant the Messiah, as the Jews (e) 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 sometimes signifies "from", as well as to, when it is put in the room of of which instances may be given, as Exo 16:1 compared with Ch2 11:4. Besides, the Messiah was to come out of Zion, as well as to come to it, according to Psa 14:7; so that the apostle fitly expresses the faith and expectation of the old Jewish church in this citation: and shall turn away ungodliness from Jacob; in the prophet it is, "and unto them that turn from transgression in Jacob", Isa 59:20. The apostle follows the translation of the Septuagint, and which is favoured by the Chaldee paraphrase, which runs thus; "the Redeemer shall come to Zion, and to turn the rebellious ones of the house of Jacob to the law"; so that the Jew (f) has no reason to charge the apostle with a perversion of the prophet's words, when they are cited so agreeably to their own Targumist: and the sense of them relates not to what Christ did on the cross, when the iniquities of his people were laid on him, and he bore them, and removed them all in one day from them; but to what he will do to the Jews in the latter day, in consequence thereof; he will convince them of their ungodliness, give them repentance for it and remission of it. (c) Misn. Sanhedrin c. 11. sect. 1. (d) T. Bab. Erubin, fol. 19. 1. & Chagiga, fol. 27. 1. (e) Aben Ezra in loc. T. Bab. Sanhedrin, fol. 98. 1. (f) R. Isaac, Chizzuk Emuna, par. 2. c. 81.
Tyndale Open Study Notes
11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ, then the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, The one who rescues is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • from Jerusalem: The Hebrew text of Isa 59:20 says that the redeemer will come to Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).
Romans 11:26
All Israel Will Be Saved
25I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. 26And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob. 27And this is My covenant with them when I take away their sins.”
- Scripture
- Sermons
- Commentary
Israel in the End Times
By David Pawson5.6K55:20Prophetic2SA 5:11KI 12:20JER 1:5MAT 24:4ACT 4:12ROM 11:26REV 7:4In this sermon, the speaker discusses the signs that Jesus gave regarding his second coming. He explains that there are four main signs: famine, wars, earthquakes in the world; a great falling away and completion of evangelism in the church; the appearance of the Antichrist in the Middle East; and a darkened sky with no natural light. The speaker emphasizes that these signs are not yet fully present, with only the first sign being evident. He also addresses the interpretation of the fig tree mentioned by Jesus, stating that it is not an allegory for Israel's return, but rather an analogy indicating that when Israel is back in the land, the second coming is near.
Resurrection of the Dry Bones
By Art Katz3.0K1:12:37ImpossibilityISA 59:20JER 31:33EZK 37:1MAT 6:33ACT 1:6ROM 11:17ROM 11:26In this sermon, the speaker emphasizes the importance of understanding the predicament that Israel is facing and why the news is tightening for them. He explains that God is the author of this situation and it is leading to irrevocable disaster for Israel. The speaker also discusses the need for believers to experience death and understand their own human inability in order to fulfill God's promise to Abraham. He shares a personal example of his community's struggle and eventual dissolution, highlighting the parallel between their experience and the future exile and restoration of the nation of Israel. The sermon concludes with the reminder that redemption is a recreation out of chaos and death, ultimately bringing glory to God as the creator and redeemer.
Dvd 16 the Time of Jacobs Trouble
By Art Katz2.7K48:32ISA 51:3JER 30:7DAN 12:1HOS 5:15ZEC 12:2MAT 24:21ROM 11:26This sermon delves into the prophetic insights regarding God's dealings with the Jewish people in the last days, focusing on the time of Jacob's trouble as foretold in Jeremiah 30. It emphasizes the need for the church to be spiritually and practically prepared to understand and support Israel during a time of great distress and judgment, highlighting the importance of sacrificial community living and prayer guided by the Spirit to align with God's intentions for Israel's ultimate redemption and restoration.
Midrash - Messiah, Son of Joseph-David
By Jacob Prasch2.7K12:25MidrashDAN 9:26JHN 18:36ROM 11:26REV 20:4In this sermon, Dr. Pat addresses the reasons why many Jewish people, including rabbis, struggle to accept Jesus as the Messiah. He acknowledges the history of persecution and violence committed in the name of Christianity, which has caused skepticism among the Jewish community. However, Dr. Pat emphasizes that Jesus himself was Jewish and loved the Jewish people. He urges his Jewish friends to consider the prophecies and teachings about the Messiah, highlighting the concept of two Messiahs: the Son of Joseph and the Son of David. Dr. Pat concludes by urging his audience to receive Jesus as the Messiah for all people, both in Israel and the nations.
(Through the Bible) Romans 9-10
By Chuck Smith2.4K1:22:06Through The BibleMAT 6:33ROM 8:38ROM 11:26PHP 3:8In this sermon, the speaker emphasizes the importance of sharing the message of peace and salvation to the nations. He highlights the love of God, who gave His only Son so that whoever believes in Him can have eternal life and become children of God. The speaker emphasizes the responsibility of believers to proclaim this message and bring glad tidings of good things. He also mentions that God still has a plan to bring salvation to the Jewish people. The sermon concludes with a blessing for the listeners to experience the power, presence, and glory of God in their lives and to grow in faith through studying His word.
Good Friday Sermon
By Martin Geehan1.7K35:47Good FridayROM 11:26REV 7:4REV 21:1REV 21:22REV 22:1In this sermon, the speaker shares a personal experience of a near-death encounter where he felt a sense of darkness and void. He emphasizes the importance of knowing Christ as a personal savior and how he found salvation after hearing the gospel. The speaker then refers to the apostle Paul's experience of being caught up into the third heaven and hearing indescribable words. The sermon also touches on the concept of man being made lower than the angels but crowned with glory and honor, and how Jesus is the ultimate fulfillment of God's plan for humanity. The sermon concludes with a reference to the book of Revelation, where John sees a vision of a new heaven and earth, symbolizing the ultimate restoration and redemption of God's creation.
Jesus Died to Gather the Children of God
By John Piper1.2K51:27JHN 3:16JHN 11:51ROM 11:26GAL 2:20REV 5:9This sermon delves into the profound truths revealed in the Bible passage about the plot to kill Jesus and the divine plan of substitution for salvation. It emphasizes the importance of trusting God's sovereign control in difficult times, finding comfort in the doctrine of substitution, recognizing the significance of the Jewish people's existence and future salvation, embracing diversity in the body of Christ, and experiencing a deep, personal love from God through the cross.
Baptized Into the Spirit
By Rolfe Barnard1.1K49:46Holy Spirit BaptismROM 6:4ROM 8:22ROM 11:262CO 2:11EPH 5:271PE 4:12In this sermon, the preacher emphasizes that God's plan is not to make believers perfect, but to make them desire perfection and fight against sin. He explains that the battle against sin begins as soon as a person is saved and that the fight is primarily against one's own sinful nature. The preacher also highlights the importance of understanding the specific purpose of Christ and how it relates to the universal salvation of humanity. He concludes by urging believers to show compassion and support to fellow believers who may struggle with temptation, emphasizing the ongoing conflict that Christians face in their daily lives.
Finn-02 Israeljakirkko (Israel and the Church)
By Art Katz70452:23IsraelISA 49:4MAT 27:46ROM 11:26ROM 11:30In this sermon, the speaker reflects on the first part of chapter 49 in the Bible, which describes Jesus as the servant of God. The speaker acknowledges a sense of frustration, defeat, and failure that they have personally experienced at times. They emphasize the need to let go of human ability and political aspirations in order to be a blessing to others. The sermon also touches on the mystery of Israel and the church in the last days, highlighting the importance of understanding and participating in God's plan for the restoration of Israel before His coming.
Israel's Victory in the Millennial Kingdom (Joel 3:17-21)
By Mike Bickle1347:23The Millennial KingdomIsrael's RestorationPSA 46:4ISA 2:2ISA 19:16EZK 47:1JOL 3:17ZEC 14:2MAT 23:35JHN 7:38ROM 11:26REV 21:1Mike Bickle discusses Israel's victory in the Millennial Kingdom as prophesied in Joel 3:17-21, emphasizing that God's relationship with Israel reflects His heart for all people. He highlights the transformation of Jerusalem into a holy city where Jesus will dwell, bringing peace and abundance, and the significance of Israel's national salvation. Bickle explains that the blessings of the Millennial Kingdom will extend to all nations, with a focus on the importance of repentance and the consequences of blood guilt. He reassures that despite Israel's troubled history, God's promises of favor and restoration will prevail, offering hope for both Israel and the nations.
Parable of the Pounds (Part 1)
By J.C. Ryle0Understanding ProphecyChrist's AdventsPSA 22:16ISA 53:5DAN 9:26MIC 5:2ZEC 9:9MAT 24:30LUK 19:11ACT 1:11ROM 11:26REV 1:7J.C. Ryle discusses the Parable of the Pounds, emphasizing the misunderstanding of Jesus' disciples regarding the immediate establishment of God's kingdom. He highlights their error in overlooking the necessity of Christ's suffering before His glory, paralleling it with contemporary Christians who may misinterpret prophecies about Christ's second coming. Ryle urges believers to approach Old Testament prophecies with a literal understanding, warning against the dangers of spiritualizing texts that refer to Israel and Jerusalem. He calls for a renewed examination of prophetic scriptures, advocating for a balanced view of both Christ's first and second advents. Ultimately, Ryle stresses the importance of recognizing the literal fulfillment of God's promises to Israel and the implications for the Church today.
Israel's Future as a Nation
By John F. Walvoord0GEN 12:9JER 31:35ROM 11:26GAL 6:15EPH 2:12John F. Walvoord delves into the prophecy relating to Israel's future as a nation, exploring the various viewpoints on whether Israel exists today and has a future. He discusses the denial of Israel's existence, the belief in Israel's continuity as a race but not as a nation, and the premillennial teaching that Israel has a future as a nation in the millennial kingdom. Through a detailed analysis of biblical promises, historical evidence, and New Testament passages, Walvoord affirms that Israel's future as a nation is intricately tied to God's everlasting covenant and the fulfillment of prophecies, emphasizing the distinction between Israel, Gentiles, and the church.
The Covenants
By Lewis Sperry Chafer0GEN 15:1ISA 27:9ISA 40:15JER 31:31JHN 5:24JHN 6:44JHN 10:28ROM 6:14ROM 11:26PHP 1:6Lewis Sperry Chafer delves into the concept of God's covenants with humanity, highlighting the distinction between conditional and unconditional covenants. He emphasizes that unconditional covenants are declarations of God's promises without relying on human actions, while conditional covenants are dependent on human response. The sermon explores the significance of understanding these covenants, which shape the relationship between God and mankind throughout history, showcasing divine sovereignty and human choice in fulfilling God's predetermined purposes.
Prophecy in the New Testament
By Lewis Sperry Chafer0MAT 2:1MAT 13:1MAT 23:37LUK 21:24JHN 16:5ROM 11:262TH 2:1REV 20:10REV 22:20Lewis Sperry Chafer delves into the intricate relationship between Old and New Testament prophecies, highlighting the seamless continuity and fulfillment of divine purposes throughout the Scriptures. The New Testament serves as the consummation of all prophecies, with the Book of Revelation acting as the pinnacle that ties together all preceding prophecies. Major themes in the New Testament include the revelation of the new age, the new divine purpose through the Church, the future of the nation Israel, the role of the Gentiles, the events of the Tribulation, the defeat of Satan and evil forces, the Second Coming of Christ, the establishment of the Messianic Kingdom, and the eternal state of man.
The Great Vision of Hope and Its Realization
By Arno Clemens Gaebelein0ISA 2:4ISA 11:6ISA 60:1ZEC 9:9MAT 24:21ROM 8:19ROM 9:4ROM 11:26REV 11:15Arno Clemens Gaebelein preaches about the revelation of God in the Bible, highlighting the pessimistic message regarding man's condition due to sin and the history of Israel and the Gentile nations. The sermon emphasizes the Bible's paradoxical nature, revealing both darkness and light, chaos and coming righteousness. It discusses the hopeless state of humanity but also presents the Bible as the most optimistic book, offering a great Hope for the world through the Messiah. The sermon delves into the future predictions of the New Testament, portraying a message of coming tribulation and lawlessness before the establishment of God's Kingdom.
National Repentance
By Anton Bosch02CH 7:14ISA 55:7MAT 3:8ACT 26:20ROM 11:26HEB 11:13Anton Bosch challenges the concept of 'national repentance' by emphasizing that repentance is an action that requires a change in behavior, not just words. He highlights that repentance is personal and cannot be done on behalf of others, including nations, as each individual must take responsibility for their own sins. Bosch clarifies that God deals with individuals, not nations, and that Jesus died for each person personally, not for specific countries. He stresses the importance of praying for individuals to come to repentance and belief in Jesus, rather than using vague prayers for nations.
Preterism's Achille's Heel
By Reggie Kelly0ISA 66:8JER 31:34DAN 12:1JOL 3:2ZEC 12:10MAT 24:21ACT 3:21ROM 11:262TH 2:1REV 7:14Reggie Kelly delves into the intricate connections between prophecies in Daniel, Jeremiah, and Matthew, emphasizing the futurity of 'the great tribulation' and the post-tribulational return of Christ. The sermon explores the undeniable link between the unequaled tribulation, the career of Antichrist, and the resurrection of the righteous dead, highlighting the significance of these events in eschatology. It challenges the interpretations of preterists who place these events in the past, stressing the importance of understanding the prophetic future of Israel and the ultimate divine deliverance.
Prophecy Spiritually Understood - Pt 3 "Romans Eleven and the Two Isreals"
By Charles Alexander0ISA 53:10ISA 59:20JHN 17:2ROM 11:26HEB 13:20In this sermon, the preacher delves into the deep theological and prophetic discussions of Romans 11, emphasizing the rejection of earthly Israel and the enduring nature of the election of grace. The preacher highlights the agony of Paul over the fate of Israel, showing that 'all Israel shall be saved' refers to the election of grace, not a future restoration of the Jewish nation. By connecting Paul's arguments to Isaiah 59, the preacher reveals that 'all Israel' symbolizes the Church of the Redeemed, composed of both Jew and Gentile, under the New Covenant of Grace.
Prophecy Spiritually Understood - Pt 4 "Ezekiel and His Brethren"
By Charles Alexander0EZK 37:1MAT 13:10JHN 4:21JHN 10:27ROM 11:262CO 3:3GAL 6:16HEB 7:25HEB 12:22Charles Alexander preaches about the impoverishment the Church has suffered through literalizing theories in the treatment of Ezekiel's prophecies, emphasizing the need to understand the spiritual treasures and wonders of the prophets rather than reducing prophecy to dry bones. He highlights the importance of recognizing the spiritual significance and fulfillment of Ezekiel's visions in Christ, revealing the eternal truths and mysteries hidden within the prophecies. Charles challenges the incompetence of evangelical pulpit exposition and encourages a deeper, spiritual understanding of Ezekiel's prophecies, pointing to the spiritual restoration and fulfillment in the Church of Jew and gentile as the true Israel of God.
The Puritan Illusion - Part Two
By Charles Alexander0ISA 40:9ISA 52:7ISA 54:13ISA 55:1ISA 59:20ISA 60:1ROM 11:26EPH 2:15Paul the Apostle preaches about the rejection of the Jewish people due to their sins and the coming of the Redeemer to Zion, symbolizing the establishment of the New Covenant Israel, composed of both Jew and gentile believers. The prophecy in Isaiah emphasizes the spiritual sense of Zion, Jerusalem, and Israel, representing the Church of Christ, where all distinctions of nationhood are erased. The sermon highlights the need for repentance, faith, and the acceptance of the gospel for salvation, extending to all nations and peoples, as foretold in the Old Testament prophecies.
I Will Raise Up for David a Righteous Branch
By John Piper02SA 7:16ISA 66:8JER 23:5ZEC 12:10ROM 10:3ROM 11:26John Piper preaches about the promise made to David in 2 Samuel 7, where God declared that one of his offspring would sit on the throne forever. Despite the disobedience and idolatry of the kings of Israel, the prophets constantly reminded the people of God's ownership, control of history, and expectation of obedience. Jeremiah, a prophet to Judah, prophesied about a 'Righteous Branch' from the line of David who would gather and make God's people new forever, offering hope amidst judgment.
Our Brilliant Future: "Where’s It All Leading?"
By Greg Herrick0ISA 46:10MAT 24:21MAT 25:46JHN 5:28ACT 1:11ROM 11:26PHP 3:20REV 20:1Greg Herrick preaches on the study of the end times, emphasizing the differences and agreements among Bible-believing Christians. The sermon delves into crucial areas of agreement such as the second coming of Christ, the response to His coming, the resurrection of all peoples, and the final state of the wicked and the righteous. Points of disagreement include the rapture, the millennial kingdom, the tribulation period, and the role of national Israel in the end times.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And so all Israel shall be saved - Shall be brought into the way of salvation, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory. 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. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface, Part II. As it is written - The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from Isa 59:20 : The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at, and for some time after, the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfillment of this prophecy is yet to take place. 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.
Jamieson-Fausset-Brown Bible Commentary
And so all Israel shall be saved--To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So THOLUCK, MEYER, DE WETTE, PHILIPPI, ALFORD, HODGE). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and shall--or, according to what seems the true reading, without the "and"--"He shall" turn away ungodliness from Jacob--The apostle, having drawn his illustrations of man's sinfulness chiefly from Psa 14:1-7 and Isa. 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [BENGEL]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Psa 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Isa 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Psa 20:2; Psa 110:2; Isa 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,
John Gill Bible Commentary
And so all Israel shall be saved,.... Meaning not the mystical spiritual Israel of God, consisting both of Jews and Gentiles, who shall appear to be saved in the Lord with an everlasting salvation, when all God's elect among the latter are gathered in, which is the sense many give into; but the people of the Jews, the generality of them, the body of that nation, called "the fulness" of them, Rom 11:12, and relates to the latter day, when a nation of them shall be born again at once; when, their number being as the sand of the sea, they shall come up out of the lands where they are dispersed, and appoint them one head, Christ, and great shall be the day of Jezreel; when they as a body, even the far greater part of them that shall be in being, shall return and seek the Lord their God, and David their King; shall acknowledge Jesus to be the true Messiah, and shall look to him, believe on him, and be saved by him from wrath to come. There is a common saying among them (c), , "all Israel shall have a part", or "portion in the world to come"; and in support of this they usually produce the passage in Isa 60:21, "thy people also shall be all righteous": yea, they even go so far as to say (d), "that hell fire will have no power over the transgressors of Israel;'' fancying, that every individual person of their nation will be saved; though they sometimes except such who deny the resurrection of the dead, and that the law is from heaven, or is an epicure, and he that reads foreign books, or is an enchanter, or pronounces the ineffable name: but the apostle is not to be understood with such a latitude; he refers to the last times, and to a very general conversion of them to the Messiah: as it is written, Isa 59:20, there shall come out of Zion the Deliverer: the words of the prophet are, "and the Redeemer shall come to Zion": by the Redeemer, or Deliverer, words of the same signification, is meant the Messiah, as the Jews (e) 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 sometimes signifies "from", as well as to, when it is put in the room of of which instances may be given, as Exo 16:1 compared with Ch2 11:4. Besides, the Messiah was to come out of Zion, as well as to come to it, according to Psa 14:7; so that the apostle fitly expresses the faith and expectation of the old Jewish church in this citation: and shall turn away ungodliness from Jacob; in the prophet it is, "and unto them that turn from transgression in Jacob", Isa 59:20. The apostle follows the translation of the Septuagint, and which is favoured by the Chaldee paraphrase, which runs thus; "the Redeemer shall come to Zion, and to turn the rebellious ones of the house of Jacob to the law"; so that the Jew (f) has no reason to charge the apostle with a perversion of the prophet's words, when they are cited so agreeably to their own Targumist: and the sense of them relates not to what Christ did on the cross, when the iniquities of his people were laid on him, and he bore them, and removed them all in one day from them; but to what he will do to the Jews in the latter day, in consequence thereof; he will convince them of their ungodliness, give them repentance for it and remission of it. (c) Misn. Sanhedrin c. 11. sect. 1. (d) T. Bab. Erubin, fol. 19. 1. & Chagiga, fol. 27. 1. (e) Aben Ezra in loc. T. Bab. Sanhedrin, fol. 98. 1. (f) R. Isaac, Chizzuk Emuna, par. 2. c. 81.
Tyndale Open Study Notes
11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ, then the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, The one who rescues is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • from Jerusalem: The Hebrew text of Isa 59:20 says that the redeemer will come to Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).