'And so all Israel shall be saved' Rom 11.26

We should remind ourselves that our title text comes from the 'letter-essay' written by the apostle Paul to the Roman church around AD 55-57 from Corinth. 

This consideration needs to be emphasised; we too quickly imagine that Paul was writing to us when it is more accurate to say that Paul was writing to his contemporaries in the first century AD in the capital city of the Roman Empire. He was not writing to¹ 21st century disciples.



When we comprehend this principle which is somewhat obvious but is frequently not remembered as it should be, we may view many scriptures in different² ways. We should always ask, to whom was this scripture written and/or spoken, we are considering, and how does that affect how it applies to the church today?

Romans 9-11

The section, Romans 9-11, deals with the grave issue of the failure of Israel to respond in faith to manifestation of the Messiah (Rm 9.1-5; 10.1-4). How is it possible that Israel to whom so much was given has failed to receive the promises by faith?

And Paul's astonishing simple answer to this knotty problem is that God elected Israel to receive the promises but not all Israelites are of Israel (Rm 9.6b). That is, not all physical Israelites are part of the 'remnant according to the election of grace' (Rm 11.5). Paul illustrates the principle with the examples of Isaac and Jacob who were preferred over Ishmael and Esau respectively.

We also know that Israel continually resisted the prophets throughout the OT (Acts 7), then rejected John's baptism of repentance, and Jesus' preaching of the Kingdom of God in the NT (Lk 7.24-35). Jesus also said in the face of the Jewish leaders' continued antagonism, through parables that 'the kingdom' would be taken from them and 'given to a nation bringing forth the fruits thereof' (Matt 21.33-46).

Moreover, second, Paul argues that the preaching of the gospel to the Gentiles is God's way of provoking Israel to jealousy (Rm 11.11).

Romans 11

One important thing that dispensationalism has a hard job explaining from Romans 11 is the undoubted emphasis on the oneness of the people of God!

With thanks to F. Jenkins 2010

Interestingly, some in the classical dispensational tradition such as Darby and Scofield gave this passage a wide berth. And no wonder! The reason for that is Paul's interest in the one, 'good' Olive Tree and the grafting in of the Gentiles (Rm 11.17). This idea doesn't comport with dispensationalism's idea of two congregations of God, Israel and the Church.

That distinction between two peoples of God doesn't appear in this passage. One good Olive Tree with both Jewish and Gentile members is revealed and those outside are either branches broken off or Gentiles who haven't responded to the gospel.

Additionally, to assemble an earthly Israel one needs land but Paul says nothing about land anywhere in Romans 11. His focus on Israel concerns its salvation (Rm 10.1; 11.11).

'And so all Israel shall be saved'

This text in Romans is sometimes cited by dispensationalists³ to support the idea that God still has plans to save cultural Israel in a future millennium.

Rm 11:25-32  For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26  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': 27  'For this is my covenant unto them, when I shall take away their sins.' 28  As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. 29  For the gifts and calling of God are without repentance. 

30  For as ye [Gentiles] in times past have not believed God, yet have now obtained mercy through their [Israel's] unbelief: 31  Even so have these also now not believed, that through your mercy they [Israel] also may obtain mercy. 32  For God hath concluded them all [all people] in unbelief, that he might have mercy upon all [people].

The general dispensational sequence is that (i) blindness has from the first century AD happened to Israel; (ii) until the fulness of the Gentiles are saved; and (iii) then the salvation of Israel will take place. Point (iii) is supported by vv 26b-29 which is a melding of various OT texts. We should note that no sequential 'then', understood as a further action, can be found in the text.

A non-dispensationalist might view the passage viz., (i) blindness has happened to Israel; (ii) until the fulness of the Gentiles are saved; (iii) 'and so','by this means' 'all Israel shall be saved' [italicised words inferred from text].

Acts 15.14-18

This interpretation does not appear to be 'natural' to many exegetes; but we can find a parallel in Acts 15.14-18 where a text from the OT (Amos 9.11-12) that seemingly had no application to any New Testament congregation when written is applied by James the apostle and leader of the Jerusalem church to the entry of the Gentiles into the church⁴.

In Acts 15, the situation involved the vexed issue of whether Gentiles who were coming to believe in Jesus as the Christ should become circumcised. After hearing convincing testimony about the authentic work of God among the Gentiles from Peter, and then Barnabas and Paul before circumcision, James summarises his opinion and uses Amos to show that this development among the Gentiles has been foretold in the prophets: 

Act 15:16 After this I [the Lord] will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

In this instance the Lord 'returns' to rebuild the 'tabernacle [tent] of David'. This rebuilding is done with Jewish membership initially (on the day of Pentecost) -after all, the Jerusalem Church is a Jewish Church- and then follows verse 17 which, different translations render the 'and-the-Gentiles' phrase as 'even-the Gentiles' or 'including-the-Gentiles'. Reading the passage using either of these renderings gives good sense.

By the way, the Acts passage is just another pericope showing the amazing unity between the people of God in the OT and the New which in these verses picture in terms of the One Tabernacle.


1. I am not of course suggesting that Paul's writings are not FOR our time. Undoubtedly they are and rightly are applied to our time by giving us holy 'examples' (1 Cor 10.6-11) for one thing. That's what the Puritan preachers used to describe in their sermons as 'application'. They would structure their sermons (here) and the application phase would bring home the message of the text to the assembled hearers.
2. For example, in Matt 5.39, we find Jesus' words: 'But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.' To whom were these words directed in the above text? Clearly Jesus is giving instruction to the disciples (Matt 5.1) and moreover, he is giving this instruction to his Jewish disciples in 1st century Judæa. Some Reformers refused to serve in the military, most notably the Anabaptists, on the basis of this text.
3. Most premillennialists and many classic postmillennialists would also hold such a belief while varying as to the timing and the character of God's dealing with cultural Israel.
4. Note that the Tabernacle of David is another image -not a physical building- for the united New Era of believers in Christ Jesus.

The Seed of Abraham

Gal 3.16

In the above verse, the apostle Paul says,

Now to Abraham and his seed were the promises made.

He [God] saith not, And to 'seeds', as of many; but as of one, 'And to thy seed', which is Christ.

The verse is crucial because it clearly shows that Jesus Christ is the Seed of Abraham. Paul points out that the promises were made to Abraham and to a single offspring or descendant or 'seed' (the Christ).


Importantly for those who believe in Christ, they are said to be 'the children of Abraham' (Gal 3.7, 9, 26, 27, 29): through their faith in Christ, they are the 'seed' or descendants of Abraham.

And Abraham, as we know, was not considered righteous ('rightwised') because of anything he did; he was 'rightwised' (=made right) because he believed God's promises¹ (Rom 4.22; Gen 15.6). 

Romans also says that God is God of both Jew and Gentile on the basis of faith (Rom 3.29-30). That is, not on the basis of religion, culture or race. For the true people of God are 'the children of the promise' not those 'who are the children of the flesh' (Rom 9.6-8).

The Children of the Flesh

Galatians 4.21-31 introduces a basic contrast between the two sons of Abraham: the first born according to the flesh, the second born by promise. The apostle says that these two sons represent two covenants: the first represents Sinai and leads to bondage; the second is 'heavenly' and 'above', and is 'free'.

To follow God in the spirit of Sinai is to deny the Messiahship of Jesus Christ. A comprehensive rejection of Jesus as Christ is what the Jewish leadership orchestrated during the ministry of Jesus of Nazareth and in doing that, they² revealed the depth of their own faithfulness towards the God of Israel. 
 
In each of the gospel accounts and then in The Acts of the Apostles the spiritual character of the Jewish leadership at the time of Christ is revealed as apostate. They put themselves forward as exceptional because of their Abrahamic ancestry. However, they reveal themselves to be prideful, hardhearted, rageful, blind, stubborn and  murderous³ when faced with Jesus and the apostles' signs, wonders and words (e.g., Matt 15.12-14; 23.1-36, 37-39; Mk 3.6; 10.2-5; Lk 11.39-54; Jn 8.37-59; Acts 2.23b; 2.36b; 3.13-15; 7.51-58; 1 Thess 2.13-16).

Both Jesus (Matt 23.37-39) and Paul (Rom 9.2-3; 10.1) lament over the apostasy of Israel and desire its repentance. However, they both also realise that without 'circumcision of the heart' (Jn 3.3, 5; Rom 2.28-29) stemming from faith in the Messiah, Jesus of Nazareth, Israel will reap what it has sown which occurs in the terrible judgements of AD 68-70 and AD 135. 

1. The promises of land, seed and blessing.
2. Thankfully, not all 'despised and rejected' Isa 53.3 him but a majority did (Jn 1.11-12).
3. Although, some have sought to represent these descriptions as 'antisemitic' and even responsible for the 'holocaust' of the mid-20th C, this neglects the fact that Moses, the Judges, and the OT prophets sound a similar note re the intransigence of Israel in the OT towards the Word of God.  

God's Proof of His Love-While We Were Still Enemies

I've just come across an excerpt from a wonderful book I have, The Divine Forbearance or The Dynamics of Forgiveness (2001) by Paul T. Harrison¹. I want to focus on some points he makes from Rom 5.1-11 concerning the love of God.

In Romans ch 4, the subject is faith: 'the means by which we are rightwised² to God' (Harrison, p. 52). But what, Harrison asks, arouses faith; what 'has Christ revealed about God that makes us able to trust Him?'

Fire of God Ministries International Church-see http://fireofgodservants.blogspot.com.au

And to that question he answers, God's forgiving love. God's love is so faithful and true that we may depend on it absolutely.

Why is that so? That is explored in Rom 5.6-11.

Our status before God as ungodly sinners (Rom 5.6, 8) in the past meant that we were the 'enemies of God' (Rom 5.10).

Think of that! Being an enemy of God means to be subject to his wrath (Rom 5.9) and displeasure.

People don't give their lives up easily even for those who have been just or good towards them!

But what about their enemies?? To sacrifice one's life for one's enemy is unthinkable.

Nevertheless, God has done this for us. God shows the depth of his love towards us, says the apostle, in that though we were enemies, 'Christ [still] died for us' (Rom 5.8).

And from this amazing act more follows for if Christ's death reconciled to God (Rom 5.10a) then Christ's [resurrection] life has saved us [from the dominion of sin].

1. He was born in the UK but grew up in Australia where he pastored Baptist churches in Victoria and Queensland. He also pastored and studied in the UK.
2. Although 'rightwised' is an obsolete word it is a pity we no longer use it in English because we are forced to use the word 'justified' which leads to the problem of whether justified means 'declared righteous' or 'made righteous' (the classical difference that arose at the 16th C Reformation between the Roman and Protestant/Reformed Churches).

The 'Land Promise' in the New Testament

Christians tend not to reflect on the significance of the New Testament scriptures that deal directly with the issue of the 'land of promise'.

Moreover, we tend not to think about the nature of the NT's way of dealing with such 'land' issues.

John 4

One reference I find highly instructive comes from John's gospel account where, in a well-known example, Jesus a Jew talks with a Samaritan woman at Jacob's well.


Jesus progressively reveals himself to her until he describes himself as the Giver of 'life-giving' water (Jn 4.14). But he later provokes her even more when he undercuts both Jewish and Samaritan worship ideas (Jn 4.21-24). 

'Neither in this mountain [Gerazim] nor in Jerusalem' is worship to be conducted (Jn 4.21) in the future. Jesus knows that with his death something fundamental is going to change re the temple sacrifices; he also knows that the Romans are going to destroy Jerusalem in AD68-70 (Matt 23.37-39) and finally again in AD135. 

Furthermore, he is teaching that worship will not be localised in some particular place but worship will be available anywhere because God is a Spirit.

Hebrews 11

This chapter wonderfully describes faith as, 'the substance [or reality] of things hoped for, the evidence of things not seen' (v1). The hope of a group of faithful people (Abel, Enoch, Noah, Abraham, Isaac, Jacob, Sarah) is outlined thus:

¹³These all died in faith, not have received the promises, but having seen them afar off were assured of them, embraced them, and confessed that they were strangers and pilgrims on the earth. ¹⁴ For those who say such things declare plainly that they seek a homeland. ¹⁵ And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. ¹⁶ But now they desire a better, that is a heavenly country. Therefore God is not ashamed to be called their God, for he has prepared a city for them (Heb 11.13-16).

A remarkable scripture because 'the hope' these OT saints have is not one related to the material earth. For though they seek a 'homeland', their homeland is not one found on the earth but 'a heavenly country' (v 16) and in view of that, God has prepared for them a 'city' (v 16). 

What is more remarkable is that the long list of OT saints 'did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us' (Heb 11.39-40). 

So the group of Jewish Christians being addressed in this letter, in danger of sliding back into a faith without Jesus Christ, is being exhorted to remain in the faith of the patriarchs of old so that all may attain the perfection promised of old.

Although this letter was not written TO us in the 21st century -it was written FOR us, for our instruction 1 Cor 10.1-11, see vv 6, 11- it does indicate the oneness of the people of God. Both the OT and the Jewish NT believers in Christ are to be perfected together (v 40).

Hebrews 12

In this chapter the writer contrasts the old, terrifying Mt Horeb (Ex 19.12, 13) to Mt Zion (Heb 12.22-24) reminding his readers that they 'have not come' to earthly Horeb but to 'Mt Zion' which is the fortress of 'the city of the living God', 'the heavenly Jerusalem', peopled by 'an innumerable company of angels', 'the general assembly and church of the firstborn who are registered in heaven', 'to God the Judge of all', 'to the spirits of just men made perfect', 'to Jesus the Mediator of the new covenant, etc'.

We should notice immediately that Mt Zion is directly associated with 'the city of the living God,  heavenly Jerusalem'.

Thrice again in the NT, this heavenly Jerusalem will be referred to (Gal 4.26; Rev 21.1, 10). In the Galatians passage, Paul contrasts two covenants (one of bondage, Sinai; the other of freedom). The first covenant corresponds to present Jerusalem while the second to 'the Jerusalem above is free, which is the mother of us all' (Gal 4.26).

What is highly significant is that these terms 'heavenly Jerusalem, the city of the living God, Mt Zion' strongly suggest that a material realisation of a godly city of Jerusalem on the earth in Palestine peopled by righteous Jewish-Israeli folk believing in the Lord Jesus is highly dubious.