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romans 11:26 commentary

Nevertheless, God still has a … He is very positive that the vast majority of Israelites will enter God's Kingdom. 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. "Commentary on Romans 11:26". Copyright StatementThese files are public domain. This will be at His second coming ( Zechariah 12:10). the lxx has ἕνεκεν σιών, for the sake of Zion, the English version, to Zion. Indeed this salvation of the Gentiles by being joined with Israel (the olive tree) is the main theme of the passage (see commentary on Romans 11:11), which means that we would expect the two together to be the climax. Therefore, we shouldn’t regard it as spiritual Israel in Romans 11:26. i. We may add that this great final result is brought into more important prominence, if we take καὶ οὓτω κ. τ. λ. independently, than if we make it form part of the statement dependent on ὅτι (Lachmann, Tischendorf, Fritzsche, Ewald, Hofmann, and others). The Jews, as a people, are now rejected; as a people, they are to be restored. It is the word used by Job in the celebrated passage Job 19:25. As it is written. "Commentary on Romans 11:26". ‘And in this way all Israel will be saved.’. 1 Corinthians 11:28), as it also in the classics, in the sense of so then, embraces what has been previously said. ἀποστρέψει ἀσεβείας. 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. "Vincent's Word Studies in the New Testament". And it is this body which IS the true Israel. The latter part of the verse, as given by Paul, does not agree with the Hebrew, which is correctly rendered in our version, "To such as turn from transgression (literally, to the converts of transgression) in Jacob." Study the bible online using commentary on Romans 11:26 and more! This would then favour Romans 11:26 as having the same meaning to the early church. and in this way all Israel will be saved. עֲקֹב, and for those turning from apostasy in Jacob, And when I shall have forgiven their sins, this, Οὐ ΜῊ ἘΚΛΊΠῌ ἘΚ ΤΟῦ ΣΤΌΜ, ΤΟῦΤΌ ἘΣΤΙΝ Ἡ ΕὐΛΟΓΊΑ ΑὐΤΟῦ, as still future, as the last step in the universal extension of Christianity upon earth. By the complement of the Gentiles stirring up the complement of the Jews (Romans 11:11.). 2013. — Mount Zion was the special residence of the God of Israel; and out of Zion was to go forth the law, and the word of the Lord from Jerusalem, Isaiah 2:3. ἁμαρτ. Rather he is explaining why it is that by only a remnant being saved God’s purpose and promises as contained in Scripture are fulfilled. But there is a very great difficulty in supposing that the Apostle would cite a prophecy respecting a temporal deliverance, which had no reference to the deliverance of which he was speaking. It only requires the salvation of the bulk of the nation (cf. ‘Even as it is written.’ Paul now cites Scripture to support his case. 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. Thus the Mishnah tractate Sanhedrin Romans 10:1 says ‘all Israel has a portion in the age to come’ and then goes on to list Israelites who are excluded. First, God has not put Israel so far away that it has no hope of salvation. All rights reserved. 1832. Now he indicates that once the number of the Gentile elect have been made up, it completes the make up of the true Israel. But this question of the ultimate salvation of individuals is as completely ignored at this point, as it has been throughout these chapters. See "Kingdom (O.T. 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. p. 704,—‘ultimo tempore ante judicium (per Eliam, exposita sibi lege) Judæos in Christum verum esse credituros, celeberrimum est in sermonibus cordibusve fidelium.’ Similarly most of the fathers (Estius), and schoolmen (Thol. https:https://www.studylight.org/commentaries/acc/romans-11.html. BibliographySchaff, Philip. Again we must list the possibilities, and then expand on them. So all is to be taken in Scripture: see John 6:45 1 Timothy 2:6, and elsewhere. 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. To make πᾶς ἰσραὴλ refer to a “spiritual” Israel, or to the elect, is to miss the mark: it foretells a “conversion of the Jews so universal that the separation into an ‘elect remnant’ and ‘the rest who were hardened’ shall disappear” (Gifford). Comp. Being of the seed of Abraham and belonging to the Messiah surely signifies being members of the true Israel. Indeed it was because the early church saw Gentile believers as becoming part of Israel that the question of circumcision arose. https:https://www.studylight.org/commentaries/ebc/romans-11.html. Consider the use of pas (‘all, a good many’) in Matthew 2:3; Matthew 3:5; Matthew 21:10; Mark 1:5; Mark 11:18; Luke 21:38; Luke 24:19; John 8:2; Acts 3:11; Acts 5:34; Acts 19:27; Acts 21:27; etc. It had always been a policy of Israel. "Commentary on Romans 11:26". Paul has certainly viewed the matter as near, seeing that he conceived the Parousia itself to be near (not merely, perhaps, its possible, but its actual emergence—in opposition to Philippi),—a conception which was shared by him with the whole apostolical church, although it remained without the verification of the event, as this was conceived of. λ.) is in the Heb. II. 26.And so all Israel, etc. 644. It would be worse than puerile — it would be a perversion of Scripture. ; the last clause is from Isaiah 28:9. 14:7, 53:7, Isaiah 2:3, though Philippi thinks it intentional—the object being to emphasise the title of the Jews, as against the Gentiles, to a share in the kingdom. This possibility arises because pas does not always mean ‘all’. It is difficult to see how the salvation of large numbers of Jews can be seen as following the salvation of the final Gentile.

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