Roman 11:26
and thus<3779> all Israel shall be being saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:
26
καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· καθὼς γέγραπται, ἥξει1 ἐκ Σιὼν2 ὁ ῥυόμενος3, ἀποστρέψει ἀσεβείας4 ἀπὸ Ἰακώβ·5
3779. houto hoo'-to, or (before a vowel houtos hoo'-toce adverb from 3778; in this way (referring to what precedes or follows):--after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what.
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Meyer's NT Commentary
Romans 11:26 f. Καὶ οὕτω] And so, namely, after the πλήρωμα τῶν ἐθνῶν shall have come in. The modal character of the οὕτω therefore lies in the succession of time conditioning the emergence of the fact (comp.
1 Corinthians 11:28), as it also in the classics, in the sense of so then, embraces what has been previously said. See Schweighäuser, Lex. Herod. II. p. 167; Thucyd. iii. 96. 2; Xen. Anab. iii. 5. 6; Dem. 644. 18, 802. 20. Theodoret rightly says: τῶν γὰρ ἐθνῶν δεξαμένων τὸ κήρυγμα πιστεύσουσι κἀκεῖνοι, and that, according to
Romans 11:11, under the impulse of powerful emulation. We may add that this great final result is brought into more important prominence, if we take ΚΑῚ ΟὝΤΩ Κ.Τ.Λ. independently, than if we make it form part of the statement dependent on ὍΤΙ (Lachmann, Tischendorf, Fritzsche, Ewald, Hofmann, and others).
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Expositor's Greek Testament
Romans 11:26. καὶ οὕτως = and thus; not merely temporal, but = under the influence of the jealousy so excited—under the impression produced on the Jews by the sight of the Gentiles in their fulness peopling the kingdom—all Israel shall be saved. This is an independent sentence. For πᾶς Ἰσραὴλ see
1 Kings 12:1,
2 Chronicles 12:1. It means Israel as a whole. Paul is thinking of the historical people, as the contrast with Gentiles shows, but he is not thinking of them one by one. Israel a Christian nation, Israel as a nation a part of the Messianic kingdom, is the content of his thought. 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). καθὼς γέγραπται
Isaiah 59:20 f., but the last words ὅταν ἀφέλωμαι κ.τ.λ. from
Isaiah 27:9. The prophet says ἕνεκεν Σίων Paul’s ἐκ Σιὼν is probably a lapse of memory, due to the impression of passages like Ps. 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. It is then as if he said: Salvation is of the Jews, and surely therefore for them. It is impossible to say that ἥξει refers to the first or to the second advent: the distinction is not present to Paul’s mind as he writes; all he is concerned with is the fact that in prophetic scripture language is used which implies that Israel as a people is to inherit the Messianic salvation. ὁ ῥυόμενος, Hebrew גֹּאֵל is the Messiah. ἀποστρέψει ἀσεβείας. Cf.
Bar 3:7,
1Ma 4:58.
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Cambridge Bible for Schools and Colleges
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.”
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