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Author Topic: On Romans 11 26  (Read 658 times)

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On Romans 11 26
« on: May 28, 2019, 08:30:53 am »
On Romans 11: 26

The Credo of the Reformation was "Sola Scriptura,"   Latin for by scripture alone.
By scripture alone meant that the Reformers wanted to bring a new understanding of the Gospel of Christ in the New Covenant, based upon scripture rather than a tradition of men.

By Scripture Alone in the Reformation also meant that particular New Testament texts should be interpreted by other relevant scripture.

Romans 11: 26 is one of those New Testament scriptures which has been given very different interpretations by commentators.   

John Calvin says "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. "

John Gill says of Romans 11: 26 that "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, Romans 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. "

The interpretations of Romans 11: 26 by John Calvin and John Gill are in direct opposition to one another, Calvin saying "All Israel shall be saved" is believing Israelites and believing Gentiles, but Gill says All Israel is not believing Isralites and believing Gentiles together but is only believing Israelites, of the stock of Israel.

"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"   Romans 11: 26

:και ουτως πας ισραηλ σωθησεται καθως γεγραπται ηξει εκ σιων ο ρυομενος και αποστρεψει ασεβειας απο ιακωβ

The above is the Textus Receptus Greek for Romans 11: 26.  I want to focus on :και ουτως, at the beginning of the sentence.

 6554b6be8c0d829a8bf63ae0c82cf121_link.pn Strong's Greek: 3779. οὕτω, (houtó and houtós) -- in this way, thus

 ουτως, houtós, Strong's Number 3779, "Part of Speech: Adverb, Definition: in this way, thus, Usage: thus, so, in this manner."

The Greek word houtós tells the reader of Romans 11: 26 to look to another verse to understand how "All Israel shall be saved."

 Houtos can be referring back to a text that Paul wrote previous to Romans 11: 25-26.  What text did Paul write before Romans 11: 25-26?


"And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

18. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

19. Thou wilt say then, The branches were broken off, that I might be graffed in.

20. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

21. For if God spared not the natural branches, take heed lest he also spare not thee.

22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

24. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?"  Romans 11: 17-24


Romans 11: 17-24 describes how "All Israel" will be saved,    All Israel will be saved in this way:  Some Israelite  branches will be broken off, and some Gentile  branches will be grafted in to the Good Olive Tree..

What is the "Good Olive Tree"  in Romans 11: 24? .  For what the "Good Olive Tree" is,  II Corinthians 3: 5-11 and Hebrews 8: 6-7, 13 and Hebrews 10: 9 are relevant.

Interpreting Romans 11: 24 - what is the Good Olive Tree - by theology might say that it is Old Covenant Israel, and maybe is the Multitude of Old Covenant Israel.

But interpreting the Good Olive Tree by scriptures given above in  II  Corinthians 3, Hebrews 8 and Hebrews 10 would say that the Good Olive Tree is of the New Covenant, and not of the Old Covenant..
And there are texts by Paul other than  Romans which support the interpretation that "All Israel" is not the Multitude of National Israel, or the Multitude or All in the physical Bloodline that, for example, Paul mentions in Philippians 3: 5, "of the Stock of Israel."

 In Romans 9: 6-8 and in I Corinthians 10: 18 Paul makes a distinction between Israel of the flesh, who are not the children of God and the children of the promise who are  counted for the seed, which is the remnant of Old Covenant Israel that accepts Christ and his Gospel and is transformed by Christ and his Gospel.
« Last Edit: May 28, 2019, 12:38:10 pm by bernardpyron »

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