Rom 11:26-27 | Clarke | e4.org | Verse 26. And so all Israel shall be saved ] Shall be brought into the way of salvation , by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory . The term saved , as applied to the Israelites in different parts of the Scripture, signifies no more than their being gathered out of the nations of the world, separated to God , and possessed of the high privilege of being his peculiar people . And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface , page viii, &c. As it is written ] The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from : The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at , and for some time after , the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfilment of this prophecy is yet to take place . In what manner Christ is to come out of Zion , and in what way or by what means he is to turn away transgression from Jacob , we cannot tell; and to attempt to conjecture , when the time, occasion, means, &c., are all in mystery , would be more than reprehensible.

‏ Romans 11:26-27

Verse 26. And so all Israel shall be saved] Shall be brought into the way of salvation, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory. The term saved, as applied to the Israelites in different parts of the Scripture, signifies no more than their being gathered out of the nations of the world, separated to God, and possessed of the high privilege of being his peculiar people. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface, page viii, &c.

As it is written] The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from Isa 59:20: The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at, and for some time after, the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfilment of this prophecy is yet to take place. In what manner Christ is to come out of Zion, and in what way or by what means he is to turn away transgression from Jacob, we cannot tell; and to attempt to conjecture, when the time, occasion, means, &c., are all in mystery, would be more than reprehensible.

Verse 27. For this is my covenant unto them, when I shall take away their sins.] The reader on referring to Isa 59:20, 21, will find that the words of the original are here greatly abridged. They are the following:-

And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.

For the manner in which St. Paul makes his quotation from Scripture, see the observations at the end of the preceding chapter. The whole of these two verses should be read in a parenthesis, as I have marked them in the text; for it is evident that the 25th verse should be immediately connected with the 28th.

It may not be amiss to subjoin here a collection of those texts in the Old Testament that seem to point out a restoration of the Jewish commonwealth to a higher degree of excellence than it has yet attained. Isa 2:2-5; 19:24, 25; 25:6, &c.; Isa 30:18, 19, 26; Isa 60:1-22; Isa 65:17-25; Jer 31:10-12; 46:27, 28; Eze 20:34, 40, &c.; Eze 28:25, 26; 34:20, &c.; Eze 36:8-16; 37:21-28; Eze 39:25, &c.; Joe 3:1, 2, 17, 20, 21; Am 9:9-15; Ob 1:17, 21; Mic 4:3-7; 7:18-20; Zep 3:19, 20.