and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.
Parallel Translations
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and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.
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and so all Israel shalbe saved. As it is writte: There shall come oute of Sion he that doth delyver and shall turne awaye the vngodlynes of Iacob.
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And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (23)
Passages linked to Romans 11:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 59:20 “A Redeemer will come to Zion, and to those who turn from disobedience in Jacob,” says Yahweh.
- Jeremiah 31:31-37 “Behold, the days come,” says Yahweh, “that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which covenant of mine they broke, although I was a husband to them,” says Yahweh. “But this is the covenant that I will make with the house of Israel after those days,” says Yahweh: “I will put my law in their inward parts, and I will write it in their heart. I will be their God, and they shall be my people. They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their least to their greatest,” says Yahweh: “for I will forgive their iniquity, and I will remember their sin no more.” Yahweh, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that its waves roar; Yahweh of Armies is his name, says: “If these ordinances depart from before me,” says Yahweh, “then the offspring of Israel also will cease from being a nation before me forever.” Yahweh says: “If heaven above can be measured, and the foundations of the earth searched out beneath, then I will also cast off all the offspring of Israel for all that they have done,” says Yahweh.
- Psalms 14:7 Oh that the salvation of Israel would come out of Zion! When Yahweh restores the fortunes of his people, then Jacob shall rejoice, and Israel shall be glad.
- Hosea 3:5 Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and to his blessings in the last days.
- Zechariah 10:6-12 “I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them back; for I have mercy on them; and they will be as though I had not cast them off: for I am Yahweh their God, and I will hear them. Ephraim will be like a mighty man, and their heart will rejoice as through wine; yes, their children will see it, and rejoice. Their heart will be glad in Yahweh. I will signal for them, and gather them; for I have redeemed them; and they will increase as they have increased. I will sow them among the peoples; and they will remember me in far countries; and they will live with their children, and will return. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and there won’t be room enough for them. He will pass through the sea of affliction, and will strike the waves in the sea, and all the depths of the Nile will dry up; and the pride of Assyria will be brought down, and the scepter of Egypt will depart. I will strengthen them in Yahweh; and they will walk up and down in his name,” says Yahweh.
- Amos 9:14-15 I will bring my people Israel back from captivity, and they will rebuild the ruined cities, and inhabit them; and they will plant vineyards, and drink wine from them. They shall also make gardens, and eat their fruit. I will plant them on their land, and they will no more be plucked up out of their land which I have given them,” says Yahweh your God.
- Joel 3:16-21 Yahweh will roar from Zion, and thunder from Jerusalem; and the heavens and the earth will shake; but Yahweh will be a refuge to his people, and a stronghold to the children of Israel. “So you will know that I am Yahweh, your God, dwelling in Zion, my holy mountain. Then Jerusalem will be holy, and no strangers will pass through her any more. It will happen in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of Judah will flow with waters, and a fountain will flow out from Yahweh’s house, and will water the valley of Shittim. Egypt will be a desolation, and Edom will be a desolate wilderness, for the violence done to the children of Judah, because they have shed innocent blood in their land. But Judah will be inhabited forever, and Jerusalem from generation to generation. I will cleanse their blood, that I have not cleansed: for Yahweh dwells in Zion.”
- Isaiah 45:17 Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting.
- Ezekiel 37:21-28 Say to them, ‘The Lord Yahweh says: “Behold, I will take the children of Israel from among the nations, where they have gone, and will gather them on every side, and bring them into their own land. I will make them one nation in the land, on the mountains of Israel. One king will be king to them all. They will no longer be two nations. They won’t be divided into two kingdoms any more at all. They won’t defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places, in which they have sinned, and will cleanse them. So they will be my people, and I will be their God. “ ‘ “My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances, and observe my statutes, and do them. They will dwell in the land that I have given to Jacob my servant, in which your fathers lived. They will dwell therein, they, and their children, and their children’s children, forever. David my servant will be their prince forever. Moreover I will make a covenant of peace with them. It will be an everlasting covenant with them. I will place them, multiply them, and will set my sanctuary among them forever more. My tent also will be with them. I will be their God, and they will be my people. The nations will know that I am Yahweh who sanctifies Israel, when my sanctuary is among them forever more.” ’ ”
- Acts 3:26 God, having raised up his servant Jesus, sent him to you first to bless you, in turning away every one of you from your wickedness.”
- Isaiah 11:11-16 It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim will depart, and those who persecute Judah will be cut off. Ephraim won’t envy Judah, and Judah won’t persecute Ephraim. They will fly down on the shoulders of the Philistines on the west. Together they will plunder the children of the east. They will extend their power over Edom and Moab, and the children of Ammon will obey them. Yahweh will utterly destroy the tongue of the Egyptian sea; and with his scorching wind he will wave his hand over the River, and will split it into seven streams, and cause men to march over in sandals. There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out of the land of Egypt.
- Isaiah 54:6-10 For Yahweh has called you as a wife forsaken and grieved in spirit, even a wife of youth, when she is cast off,” says your God. “For a small moment I have forsaken you, but I will gather you with great mercies. In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your Redeemer. “For this is like the waters of Noah to me; for as I have sworn that the waters of Noah will no more go over the earth, so I have sworn that I will not be angry with you, nor rebuke you. For the mountains may depart, and the hills be removed; but my loving kindness will not depart from you, and my covenant of peace will not be removed,” says Yahweh who has mercy on you.
- Zephaniah 3:12-20 But I will leave among you an afflicted and poor people, and they will take refuge in Yahweh’s name. The remnant of Israel will not do iniquity, nor speak lies, neither will a deceitful tongue be found in their mouth, for they will feed and lie down, and no one will make them afraid.” Sing, daughter of Zion! Shout, Israel! Be glad and rejoice with all your heart, daughter of Jerusalem. Yahweh has taken away your judgments. He has thrown out your enemy. The King of Israel, Yahweh, is among you. You will not be afraid of evil any more. In that day, it will be said to Jerusalem, “Don’t be afraid, Zion. Don’t let your hands be weak.” Yahweh, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing. I will remove those who grieve about the appointed feasts from you. They are a burden and a reproach to you. Behold, at that time I will deal with all those who afflict you, and I will save those who are lame, and gather those who were driven away. I will give them praise and honor, whose shame has been in all the earth. At that time I will bring you in, and at that time I will gather you; for I will give you honor and praise among all the peoples of the earth, when I restore your fortunes before your eyes, says Yahweh.
- Titus 2:14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- Ezekiel 34:22-31 therefore I will save my flock, and they will no more be a prey. I will judge between sheep and sheep. I will set up one shepherd over them, and he will feed them, even my servant David. He will feed them, and he will be their shepherd. I, Yahweh, will be their God, and my servant David prince among them. I, Yahweh, have spoken it. “ ‘I will make with them a covenant of peace, and will cause evil animals to cease out of the land. They will dwell securely in the wilderness, and sleep in the woods. I will make them and the places around my hill a blessing. I will cause the shower to come down in its season. There will be showers of blessing. The tree of the field will yield its fruit, and the earth will yield its increase, and they will be secure in their land. Then they will know that I am Yahweh, when I have broken the bars of their yoke, and have delivered them out of the hand of those who made slaves of them. They will no more be a prey to the nations, neither will the animals of the earth devour them; but they will dwell securely, and no one will make them afraid. I will raise up to them a plantation for renown, and they will no more be consumed with famine in the land, and not bear the shame of the nations any more. They will know that I, Yahweh, their God am with them, and that they, the house of Israel, are my people, says the Lord Yahweh. You my sheep, the sheep of my pasture, are men, and I am your God,’ says the Lord Yahweh.”
- Matthew 1:21 She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
- Jeremiah 3:17-23 At that time they will call Jerusalem ‘Yahweh’s Throne;’ and all the nations will be gathered to it, to Yahweh’s name, to Jerusalem. They will no longer walk after the stubbornness of their evil heart. In those days the house of Judah will walk with the house of Israel, and they will come together out of the land of the north to the land that I gave for an inheritance to your fathers. “But I said, ‘How I desire to put you among the children, and give you a pleasant land, a goodly heritage of the armies of the nations!’ and I said, ‘You shall call me “My Father”, and shall not turn away from following me.’ “Surely as a wife treacherously departs from her husband, so you have dealt treacherously with me, house of Israel,” says Yahweh. A voice is heard on the bare heights, the weeping and the petitions of the children of Israel; because they have perverted their way, they have forgotten Yahweh their God. Return, you backsliding children, and I will heal your backsliding. “Behold, we have come to you; for you are Yahweh our God. Truly help from the hills, the tumult on the mountains, is in vain. Truly the salvation of Israel is in Yahweh our God.
- Jeremiah 32:37-41 “Behold, I will gather them out of all the countries where I have driven them in my anger, and in my wrath, and in great indignation; and I will bring them again to this place. I will cause them to dwell safely. Then they will be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever, for their good, and the good of their children after them. I will make an everlasting covenant with them, that I will not turn away from following them, to do them good. I will put my fear in their hearts, that they may not depart from me. Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.”
- Jeremiah 33:24-26 “Don’t consider what this people has spoken, saying, ‘Has Yahweh cast off the two families which he chose?’ Thus they despise my people, that they should be no more a nation before them.” Yahweh says: “If my covenant of day and night fails, if I have not appointed the ordinances of heaven and earth; then I will also cast away the offspring of Jacob, and of David my servant, so that I will not take of his offspring to be rulers over the offspring of Abraham, Isaac, and Jacob: for I will cause their captivity to be reversed and will have mercy on them.”
- Ezekiel 39:25–40:48 “Therefore the Lord Yahweh says: ‘Now I will reverse the captivity of Jacob, and have mercy on the whole house of Israel. I will be jealous for my holy name. They will bear their shame, and all their trespasses by which they have trespassed against me, when they dwell securely in their land, and no one will make them afraid, when I have brought them back from the peoples, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations. They will know that I am Yahweh their God, in that I caused them to go into captivity among the nations, and have gathered them to their own land. Then I will leave none of them captive any more. I won’t hide my face from them any more; for I have poured out my Spirit on the house of Israel,’ says the Lord Yahweh.” In the twenty-fifth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was struck, in the same day, Yahweh’s hand was on me, and he brought me there. In the visions of God he brought me into the land of Israel, and set me down on a very high mountain, on which was something like the frame of a city to the south. He brought me there; and, behold, there was a man, whose appearance was like the appearance of bronze, with a line of flax in his hand, and a measuring reed; and he stood in the gate. The man said to me, “Son of man, see with your eyes, and hear with your ears, and set your heart on all that I will show you; for you have been brought here so that I may show them to you. Declare all that you see to the house of Israel.” Behold, there was a wall on the outside of the house all around, and in the man’s hand a measuring reed six cubits long, of a cubit and a hand width each. So he measured the thickness of the building, one reed; and the height, one reed. Then he came to the gate which looks toward the east, and went up its steps. He measured the threshold of the gate, one reed wide; and the other threshold, one reed wide. Every lodge was one reed long and one reed wide. Between the lodges was five cubits. The threshold of the gate by the porch of the gate toward the house was one reed. He measured also the porch of the gate toward the house, one reed. Then he measured the porch of the gate, eight cubits; and its posts, two cubits; and the porch of the gate was toward the house. The lodges of the gate eastward were three on this side, and three on that side. The three of them were of one measure. The posts had one measure on this side and on that side. He measured the width of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits; and a border before the lodges, one cubit on this side, and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side. He measured the gate from the roof of the one lodge to the roof of the other, a width of twenty-five cubits, door against door. He also made posts, sixty cubits; and the court reached to the posts, around the gate. From the forefront of the gate at the entrance to the forefront of the inner porch of the gate were fifty cubits. There were closed windows to the lodges, and to their posts within the gate all around, and likewise to the arches. Windows were around inward. Palm trees were on each post. Then he brought me into the outer court. Behold, there were rooms and a pavement made for the court all around. Thirty rooms were on the pavement. The pavement was by the side of the gates, corresponding to the length of the gates, even the lower pavement. Then he measured the width from the forefront of the lower gate to the forefront of the inner court outside, one hundred cubits, both on the east and on the north. He measured the length and width of the gate of the outer court which faces toward the north. The lodges of it were three on this side and three on that side. Its posts and its arches were the same as the measure of the first gate: its length was fifty cubits, and the width twenty-five cubits. Its windows, its arches, and its palm trees were the same as the measure of the gate which faces toward the east. They went up to it by seven steps. Its arches were before them. There was a gate to the inner court facing the other gate, on the north and on the east. He measured one hundred cubits from gate to gate. He led me toward the south; and behold, there was a gate toward the south. He measured its posts and its arches according to these measurements. There were windows in it and in its arches all around, like those windows: the length was fifty cubits, and the width twenty-five cubits. There were seven steps to go up to it, and its arches were before them. It had palm trees, one on this side, and another on that side, on its posts. There was a gate to the inner court toward the south. He measured one hundred cubits from gate to gate toward the south. Then he brought me to the inner court by the south gate. He measured the south gate according to these measurements; with its lodges, its posts, and its arches, according to these measurements. There were windows in it and in its arches all around. It was fifty cubits long, and twenty-five cubits wide. There were arches all around, twenty-five cubits long, and five cubits wide. Its arches were toward the outer court. Palm trees were on its posts. The ascent to it had eight steps. He brought me into the inner court toward the east. He measured the gate according to these measurements; with its lodges, its posts, and its arches, according to these measurements. There were windows in it and in its arches all around. It was fifty cubits long, and twenty-five cubits wide. Its arches were toward the outer court. Palm trees were on its posts on this side and on that side. The ascent to it had eight steps. He brought me to the north gate, and he measured it according to these measurements; its lodges, its posts, and its arches. There were windows in it all around. The length was fifty cubits and the width twenty-five cubits. Its posts were toward the outer court. Palm trees were on its posts on this side and on that side. The ascent to it had eight steps. A room with its door was by the posts at the gates. They washed the burnt offering there. In the porch of the gate were two tables on this side, and two tables on that side, on which to kill the burnt offering, the sin offering, and the trespass offering. On the one side outside, as one goes up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables. Four tables were on this side, and four tables on that side, by the side of the gate: eight tables, on which they killed the sacrifices. There were four tables for the burnt offering, of cut stone, a cubit and a half long, and a cubit and a half wide, and one cubit high. They laid the instruments with which they killed the burnt offering and the sacrifice on them. The hooks, a hand width long, were fastened within all around. The meat of the offering was on the tables. Outside of the inner gate were rooms for the singers in the inner court, which was at the side of the north gate. They faced toward the south. One at the side of the east gate faced toward the north. He said to me, “This room, which faces toward the south, is for the priests, the keepers of the duty of the house. The room which faces toward the north is for the priests, the keepers of the duty of the altar. These are the sons of Zadok, who from among the sons of Levi come near to Yahweh to minister to him.” He measured the court, one hundred cubits long, and a hundred cubits wide, square. The altar was before the house. Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side. The width of the gate was three cubits on this side and three cubits on that side.
- Micah 7:15-20 “As in the days of your coming out of the land of Egypt, I will show them marvelous things.” The nations will see and be ashamed of all their might. They will lay their hand on their mouth. Their ears will be deaf. They will lick the dust like a serpent. Like crawling things of the earth they shall come trembling out of their dens. They will come with fear to Yahweh our God, and will be afraid because of you. Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness. He will again have compassion on us. He will tread our iniquities under foot; and you will cast all their sins into the depths of the sea. You will give truth to Jacob, and mercy to Abraham, as you have sworn to our fathers from the days of old.
- Psalms 106:47 Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise!
- Jeremiah 30:17-22 For I will restore health to you, and I will heal you of your wounds,” says Yahweh; “because they have called you an outcast, saying, ‘It is Zion, whom no man seeks after.’ ” Yahweh says: “Behold, I will reverse the captivity of Jacob’s tents, and have compassion on his dwelling places. The city will be built on its own hill, and the palace will be inhabited in its own place. Thanksgiving will proceed out of them with the voice of those who make merry. I will multiply them, and they will not be few; I will also glorify them, and they will not be small. Their children also will be as before, and their congregation will be established before me. I will punish all who oppress them. Their prince will be one of them, and their ruler will proceed from among them. I will cause him to draw near, and he will approach me; for who is he who has had boldness to approach me?” says Yahweh. “You shall be my people, and I will be your God.
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John Calvin 1540 · Public Domain 26. And so all Israel, etc. Many understand this…
26. And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, — “When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God’s family.” This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world. The same manner of speaking we find in Galatians 6:16. The Israel of God is what he calls the Church, gathered alike from Jews and Gentiles; and he sets the people, thus collected from their dispersion, in opposition to the carnal children of Abraham, who had departed from his faith.
As it is written, etc. He does not confirm the whole passage by this testimony of Isaiah, (Isaiah 59:20,) but only one clause, — that the children of Abraham shall be partakers of redemption. But if one takes this view, — that Christ had been promised and offered to them, but that as they rejected him, they were deprived of his grace; yet the Prophet’s words express more, even this, — that there will be some remnant, who, having repented, shall enjoy the favor of deliverance.
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Paul, however, does not quote what we read in Isaiah, word for word;
“come,” he says, “shall a Redeemer to Sion, and to those who shall repent of iniquity in Jacob, saith the Lord.” (Isaiah 59:20.)
But on this point we need not be very curious; only this is to be regarded, that the Apostles suitably apply to their purpose whatever proofs they adduce from the Old Testament; for their object was to point but passages, as it were by the finger, that readers might be directed to the fountain itself.
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. And then, from a regard to the ancient covenant, he says expressly, that a Redeemer shall come to Sion; and he adds, that he will redeem those in Jacob who shall return from their transgression. By these words God distinctly claims for himself a certain seed, so that his redemption may be effectual in his elect and peculiar nation. And though fitter for his purpose would have been the expression used by the Prophet, “shall come to Sion;” yet Paul made no scruple to follow the commonly received translation, which reads, “The Redeemer shall come forth from Mount Sion.” And similar is the case as to the second part, “He shall turn away iniquities from Jacob:” for Paul thought it enough to regard this point only, — that as it is Christ’s peculiar office to reconcile to God an apostate and faithless people, some change was surely to be looked for, lest they should all perish together.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 26 And so all Israel shall be saved: as…
26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
Ver. 26. Shall turn away ungodliness] That is, He shall pardon their sin. The prophet Isaiah hath it, Unto them that turn from transgression in Jacob, &c. They whose persons are justified, have their lusts mortified.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Here is a third and chief part of the…
Here is a third and chief part of the aforementioned mystery, that in the end,
all Israel shall be saved. By Israel is not meant the whole church of God, consisting of Jews and Gentiles; so that word is used, Gal 6:16, and elsewhere; for then, what he spake would have been no mystery at all: but by Israel here (as in the precedent verse) you must understand, the nation and people of the Jews. And by
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all Israel is not meant every individual Israelite, but many, or (it may be) the greatest part of them. So all is to be taken in Scripture: see Joh 6:45; 1Ti 2:6, and elsewhere. Look, as when he speaks of the conversion of the Gentiles, and the coming in of their fulness, there are many (too many of them) still unconverted; so, notwithstanding the general calling of the Jews, a great many of them may remain uncalled.
As it is written; the apostle had this by revelation, but he proves it also by Scripture. All are not agreed from whence these testimonies are taken; the former is found (with some little variation) in Isa 59:20; as for the latter, some think it is taken from Jer 31:33. Others think, that he joineth two places in Isaiah together, (as he did before, Rom 11:8), and the last words are taken out of Isa 27:9. The Seventy have the very words used by the apostle. These prophecies and promises, though they were in part fulfilled when Christ came in the flesh, {see Act 3:26} yet there will be a more full and complete accomplishment thereof upon the Jewish nation and people towards the end of the world.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And so all Israel shall be saved,.... Meaning not…
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;''
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And so all Israel shall be saved - Being…
And so all Israel shall be saved - Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in. The deliverer shall come - Yea, the deliverer is come; but not the full fruit of his coming. Isaiah lix, 20
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Adam Clarke 1810 · Public Domain Verse 26. And so all Israel shall be saved]…
Verse 26. 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, page viii, c.
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 fulfilment 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, &c., are all in mystery, would be more than reprehensible.
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Albert Barnes 1834 · Public Domain And so - That is, in this manner; or…
And so - That is, in this manner; or when the great abundance of the Gentiles shall be converted, then all Israel shall be saved.
All Israel - All the Jews. It was a maxim among the Jews that “every Israelite should have part in the future age.” (Grotius.) The apostle applies that maxim to his own purpose; and declares the sense in which it would be true. He does not mean to say that every Jew of every age would be saved; for he had proved that a large portion of them would be, in his time, rejected and lost. But the time would come when, as a people, they would be recovered; when the nation would turn to God; and when it could be said of them that, as a nation, they were restored to the divine favor. It is not clear that he means that even then every individual of them would be saved, but the body of them; the great mass of the nation would be. Nor is it said when this would be. This is one of the things which “the Father hath put in his own power;” Act 1:7. He has given us the assurance that it shall be done to encourage us in our efforts to save them; and he has concealed the time when it shall be, lest we should relax our efforts, or feel that no exertions were needed to accomplish what must take place at a fixed time.
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Shall be saved - Shall be recovered from their rejection; be restored to the divine favor; become followers of the Messiah, and thus be saved as all other Christians are.
As it is written - Isa 59:20. The quotation is not literally made, but the sense of the passage is preserved. The Hebrew is, “There shall come to Zion a Redeemer, and for those who turn from ungodliness in Jacob.” There can be no doubt that Isaiah refers here to the times of the gospel.
Out of Zion - Zion was one of the bills of Jerusalem. On this was built the city of David. It came thus to denote, in general, the church, or people of God. 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. The Septuagint, however render it, “the Redeemer shall come on account of Zion.” So the Chaldee paraphrase, and the Latin Vulgate.
And shall turn away ... - The Hebrew is, “to those forsaking un godliness in Jacob.” The Septuagint has rendered it in the same manner as the apostle.
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Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And so all Israel shall be saved--To understand this…
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"
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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,
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 26. All Israel—The apostle is speaking of the Israel…
26. All Israel—The apostle is speaking of the Israel existing at the time of the blessed plenitude of the Gentiles.
Saved—With a present and prospective salvation.
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Written—Paul evidently begins in his quotation with Isa_59:20, but the rest of his quotation is a blending of different passages as from a mingled memory. From Zion is to Zion in the Hebrew. But the various clauses all taken together suit and authorize his purpose. A deliverer both to Zion and from Zion is to be the Saviour of Jacob.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. And so all Israel shall be saved] Several…
26. And so all Israel shall be saved] Several interpretations of these words are in themselves legitimate. They may refer (A) to the natural Israel, the Jews; or (B) to the “Israel of God,” the true Church of Christ. Again, if the reference (A) is adopted, the prophecy may mean (a) that then all the elect of Israel shall at length be gathered in—the long process shall at length be complete; or (b) that every individual of the then generation of Jews shall be brought to Messiah’s grace; or (c) that “all” bears a less exact reference here, as so often in Scripture, and means “in general;”—“Israel in general, the Jews of that day as a great aggregate, on a scale unknown before, shall be saved.”
Of these various possibilities we prefer on the whole (A. c,) as the most in accord with the context, and with the analogy of Scripture. The explanation (B) is in itself entirely true: the final glory and triumph of the Gospel will surely be, not specially the salvation of the Jews, but that of the Universal Church—the immortal Bride of the King Eternal. And it is extremely important to remember the full recognition in Scripture of all its true members as the “seed of Abraham” (Gal_3:29). But this is not the truth exactly in point here, where St Paul is dealing with the special prospect of a time when “blindness in part” will no longer characterize Jews as Jews. And the “Israel” of Rom_11:25 is probably the Israel of Rom_11:26, as no distinction is suggested in the interval.—Again, the reference marked (A. a), though perfectly true in itself, is less likely here because in Rom_11:15; Rom_11:25, we have had already a prediction of a restoration of Jews, en masse, to grace; whereas the process of gathering in the elect of all ages is continuous, and thus, on the whole, gradual.—Again, the reference marked (A. b), though the Divine Plan may, of course, intend no less, is far from analogous to the main teaching of Scripture as to the developements (even the largest) of grace in this world.—On the whole, then, we adopt the interpretation which explains the sentence as predicting the conversion of some generation or generations of Jews, a conversion so real and so vastly extensive that unbelief shall be the small exception at the most, and that Jews as such shall everywhere be recognized as true Christians, lights in the world, and salt on the earth.
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There shall come out of Sion, &c.] In the following quotation St Paul more or less combines, as often, (see e.g. Rom_3:10-18,) several O. T. prophecies; with this for the main purport, that one ultimate result of the coming of Messiah should be the gift of grace to the Jews. In Isa_59:20-21, we have in the Heb., “And there shall come a Redeemer for Zion, and for them that turn from transgression in Jacob, saith the Lord: As for me, this is my covenant with them.” In Isa_27:9; “This is all the fruit [of God’s dealings, namely] to take away his [Jacob’s] sin.” In Psa_14:7 (LXX. Rom_13:7); “Oh that the salvation of Israel were come out of Zion!” In Isa_59:20 the LXX. has, “There shall come for Sion’s sake the deliverer, and shall turn away ungodliness from Jacob.” In Isa_27:9 it has, “This is his blessing, when I shall take away his sin.”
St Paul seems to have woven into one Isa_59:20 and Psa_14:7, and to have completed the sentence from Isa_27:9. In the last clause of Rom_11:26 here he adopts the LXX., because, though it represents the Heb. inexactly, the substantial meaning is untouched:—the Redeemer’s coming shall be “for,” “for the benefit of,” those who turn from sin, by being the cause of their so doing; He shall thus turn sin from them, in the sense of removing its guilt and breaking its power.
shall come out of Sion] Here probably the reference is to the First Advent. Q. d., “It stands foretold that the Appearance of Messiah, of the seed of David, shall result in the subdual of the unbelief and rebellion of Jacob, and the bringing in of a covenant for him of final pardon and peace. Now Messiah has appeared; therefore, how slow soever the fulfilment be as yet, the remainder of this great promise must be drawing on: Israel shall yet be saved.” The words have been often explained to foretel a future Coming of the Redeemer, whether literal or figurative, to work the conversion of Israel on a great scale. But the explanation above is fully sufficient for the argument, and (to say the least) more in accord with St Paul’s general teaching as to the future Coming of the Lord.
the Deliverer] the Rescuer; same word as 1Th_1:10, “who rescueth us from the wrath to come.” Heb. “Goel;” the Avenger of a Kinsman; hence generally the strong friend who rescues the weak.
ungodliness] Lit. impieties.—Perhaps omit the “and” before “shall turn away.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26) When this ingathering of the Gentiles is complete,…
(26) When this ingathering of the Gentiles is complete, then the turn of Israel will come round again, and the prophecies of their conversion will be fulfilled.
There shall come . . .—This prophecy is peculiarly appropriate, as it refers to the exiles who had apostatised in Babylon. Then, as now, a part of the nation had remained true, and those who had not would come back to their obedience.
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Out of Sion.—There is a curious variation here from the original, which is rather, to Sion. The LXX. has “for Sion”—i.e., in the cause of Sion. The Apostle appears to be quoting from memory, and is influenced by a reminiscence of other passages. Zion is the centre and capital of the theocracy, but the Messiah must first take up His abode there before He can issue from it.
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B. W. Johnson 1891 · Public Domain 26. So all Israel shall be saved. After the…
26. So all Israel shall be saved. After the fulness of the Gentiles has come in, the Jews, as a people, shall be saved. That is, of the Jews then living, the great part shall be converted. The nation shall turn to the Lord. Even as it is written. Paul does not quote literally in what follows, but cites the sense of Isa. 59:20, 21, and Isa. 27:9. There shall come a Deliverer out of Zion. Christ. He shall turn ungodliness from Jacob. Convert to righteousness the descendants of Jacob, the Jews.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 26. “So all Israel shall be saved.” The fulfillment…
26. “So all Israel shall be saved.” The fulfillment of this mournful prophecy is to be with the faithful remnant. The remnant will be gathered back mainly unconverted (Ezekiel 57). Zachariah tells us two parts shall be cut off, i. e., two-thirds slain in the Tribulation. Finally the surviving third, passing through the fires of a terrible persecution, shall come out triumphant, hailing their glorious descending King with shouts of welcome: “Blessed is he who cometh in the name of the Lord.” “Thus all Israel shall be saved” and come to the front of the world, where they stood before Nebuchadnezzar conquered the world and brought the Gentiles to the front. Thus the remnant of grace, all saved, shall come to the front of the world to lead all nations during the glorious oncoming Millennial Theocracy. Jerusalem, built out over all the interior highlands of Palestine, located at the juncture of Asia, Africa and Europe, and through the Mediterranean accessible to America, will become the capital of all nations and the joy of the whole earth. In a wonderful and mysterious way the Jews in all lands are now providentially being prepared for the metropolitanship of the world, when the nations shall beat their swords into plough-shares and their spears into pruning-hooks and learn war no more. 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. 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. “A Leader shall come out of Zion, and shall turn ungodliness from Jacob.” When Christ ascended into heaven He was crowned King in Zion. David, His brightest type, was first crowned King of Judah at Hebron; seven and a half years subsequently he was crowned king of all the tribes of Israel at Jerusalem. So, when Christ ascended from His first advent, He was crowned King of saints at God’s right hand, and when He comes the second time He will be crowned King of kings in all the earth. Doubtless about the time He shall appear to take up His Bride He will in some way reveal Himself to His people, the Jews, giving an impetus to their speedy conversion.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain and so [that is, in this way; namely, by…
and so [that is, in this way; namely, by abiding till this determinate time] all Israel [the national totality, the portion hardened; a round-number expression, allowing liberty to any small remnant which may possibly still persist in unbelief] shall be saved [Shall be Christianized by overcoming their unbelief. And this revelation, fully detailed by Paul, had already been adumbrated or partially published in the prophets, as follows]: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob [ Isa_59:20 ]:
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Summary: Israel, so named from the grandson of Abraham,…
Jacob
Summary: Israel, so named from the grandson of Abraham, was chosen for a fourfold mission:
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(1) To witness to the unity of God in the midst of universal idolatry Deu 6:4; Isa 43:10; Isa 43:12
(2) to illustrate to the nations the blessedness of serving the true God Deu 33:26-29; 1Ch 17:20; 1Ch 17:21; Psa 144:15.
(3) to receive, preserve, and transmit the Scripture Deu 4:5-8; Rom 3:1; Rom 3:2.
(4) to produce, as to His humanity, the Messiah Gen 3:15; Gen 12:3; Gen 22:18; Gen 28:10-14; Gen 49:10; 2Sa 7:12-16; Isa 7:14; Isa 9:6; Mat 1:1; Rom 1:3. 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. See "Kingdom (O.T.)"; Gen 1:26; Zec 12:8.
(See Scofield "Zec 12:8") N.T. Luk 1:31-33; 1Co 15:24.
"Davidic Covenant" (See Scofield "2Sa 7:16").
For Another Point of View: See Topic 301242
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Paul says that a deliverer will come out of Israel to the glory of God.
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Thus all Israel will be saved
This can be stated in active form. AT: "Thus God will save all Israel" (See: Active or Passive)
just as it is written
You can translate this in an active form. AT: "just as the scriptures record" (See: Active or Passive)
Out of Zion
Here "Zion" is used as a metonym for the place where God dwells. AT: "From where God is among the Jews" (See: Metonymy)
the Deliverer
"the one who brings his people to safety"
He will remove ungodliness
Paul speaks of ungodliness as if it were an object that someone could remove, perhaps like someone removes a garment. (See: Metaphor)
from Jacob
Here "Jacob" is used as a metonym for Israel. AT: "from the Israelite people" (See: Metonymy)
I will take away their sins
Here Paul speaks of sins as if they were objects that someone could take away. AT: "I will remove the burden of their sins" (See: Metaphor)
translationWords
Israel
save
written
Zion
deliver
godly
Jacob
covenant
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:26-27 The phrase all Israel could refer to the…
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).
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