Romans 11:26

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.

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. (364) 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.

Come to Sion shall a deliverer,
And to turn away the ungodliness that is in Jacob.

He shall come to Sion, and shall come “to turn away,” etc.; or the ו may be rendered even, “Even to turn away,” etc. This rendering corresponds more than that of our version with the substance of the verse which follows. — Ed.