Romans 11:26. And thus; in this manner and after this event. This is connected with Romans 11:25, and is the third and crowning fact of the ‘mystery.'

All Israel shall be saved. This statement has been narrowed in many ways (see Lange, Romans, p. 370), and on the other hand the obvious sense has been loaded down with notions to which Paul does not allude, here or elsewhere. The view now generally adopted is: that the ancient people of God (so marvellously preserved in their distinctive life, as if in earnest of this) shall be restored, as a nation, to God's favor. As in Romans 11:25, it is not implied that every individual Jew will be converted; but probably the proportion will be greater than in the case of the Gentiles, since ‘all' is more definite. We must also place in connection with this statement, the argument of Romans 11:12; Romans 11:15. But respecting the details of this restoration of the Jews as a body little has been revealed. The picture is everywhere drawn, only in broad outline. The attempt to fill it out has always produced a reaction, which has opposed even the obvious literal sense of the clause. Luther, Calvin, and others of the reformers denied the reference to the Jewish nation, mainly on dogmatic grounds. Whether Paul expected this to occur sooner or later does not affect the points revealed; chronological and prophetical nearness are not necessarily identical. The lengthening term of Israel's unbelief presents cumulative evidence that Israel's preservation is to the end that ‘all Israel shall be saved.'

As it is written. There has been much discussion as to the passage or passages here cited, since similar expressions are not infrequent in the Old Testament. The simplest explanation is that the Apostle freely cites from Isaiah 59:20-21, appending a clause from Isaiah 27:9 (‘when I shall take away their sins'). The variations are not greater than in many other citations. The view that the Apostle merely gives the general sense of many predictions is very objectionable.

The prophecies are introduced to confirm the last statement: ‘and thus all Israel shall be saved.' But that prediction is made by the Apostle himself, who here presents a warrant for it, not its ground (so Tholuck and others).

There shall come out of Zion. The Hebrew reads: ‘And (or, then) shall come for Zion a Redeemer, and for those turning from apostacy in Jacob.' The LXX. has ‘on account of Zion,' which the Apostle changes into ‘out of Zion.' The reason for this change is not obvious, but it seems to express more fully the thought so common in Isaiah, that the Redeemer should spring out of Israel. ‘The Redeemer' is evidently the Messiah. ‘And,' which occurs in the LXX., is omitted here by the best authorities. The second clause refers to the work of the Redeemer, which results in the conversion of Israel.

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Old Testament