Romans 11:26 · Bible study
Romans 11:26 Commentary: 'All Israel Will Be Saved'
Greek · 11 what the commentators say
Meaning in one sentence
Examine the debated meaning of 'all Israel' and 'saved' in Romans 11:26, synthesizing key commentaries and original Greek.
Research Summary
- Meaning: Paul declares that at a future time, the Jewish people as a whole will be saved through the coming Deliverer.
- Key words: 'all Israel' (πᾶς Ἰσραήλ), 'will be saved' (σωθήσεται, future passive), 'Deliverer' (ῥυόμενος, from the Hebrew goel).
- Main debate: The identity of 'all Israel' (ethnic nation vs. spiritual church) and whether 'saved' means national restoration or eternal salvation.
- Theological theme: God's covenant faithfulness and sovereignty in history, where the hardening of Israel serves the salvation of the Gentiles, which in turn leads to Israel's restoration.
- Best use: A cornerstone passage for understanding the future of Israel in God's redemptive plan, often cited in discussions on covenant theology and dispensationalism.
Translation Comparison
BSB Berean Standard Bible 2020
And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob.
WEB World English Bible 2000
and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.
KJV King James Version 1769
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:
ASV American Standard Version 1901
and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:
YLT Young's Literal Translation 1898
and so all Israel shall be saved, according as it hath been written, `There shall come forth out of Sion he who is delivering, and he shall turn away impiety from Jacob,
Darby Darby Bible 1890
and so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob.
Douay-Rheims Douay-Rheims Bible 1899
And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
Translations in other languages (10 available)
Y luego todo Israel será salvo; como está escrito: Vendrá de Sión el Libertador, que quitará de Jacob la impiedad;
e assim, todo o Israel será salvo, como está escrito: “O Libertador virá de Sião, e afastará as irreverências de Jacó.
Et ainsi tout Israël sera sauvé, selon qu’ il est écrit:
und also das ganze Israel selig werde, wie geschrieben steht: “Es wird kommen aus Zion, der da erlöse und abwende das gottlose Wesen von Jakob.
En alzo zal geheel Israel zalig worden; gelijk geschreven is: De Verlosser zal uit Sion komen en zal de goddeloosheden afwenden van Jakob.
e così tutto Israele sarà salvato, secondo che è scritto: Il liberatore verrà da Sion;
A tak wszystek Izrael będzie zbawiony, jako napisano: Przyjdzie z Syonu wybawiciel i odwróci niepobożności od Jakóba.
и так весь Израиль спасется, как написано: придет от Сиона Избавитель, и отвратит нечестие от Иакова.
於是 以色列 全家 都要得救。如 經上所記：必有一位救主 從 錫安 出來，要消除 雅各 家的一切罪惡；
And so all Israel will get salvation: as it is said in the holy Writings, There will come out of Zion the One who makes free; by him wrongdoing will be taken away from Jacob:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 11:26
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Across traditions, commentators agree that Romans 11:26 declares God's faithfulness to His covenant promises regarding Israel. Yet the identity of 'all Israel' and the nature of their 'salvation' remain the central interpretive question. Barnes and Gill argue for the ethnic nation, foreseeing a future mass turning to Christ. Calvin takes 'Israel' as the whole church, Jews and Gentiles. The Cambridge Bible surveys several options; it prefers a large-scale but not universal conversion of the Jewish people. The verb σωθήσεται (future passive of σῴζω) indicates a future saving action, though Adam Clarke limits its meaning to national restoration to covenant favor rather than eternal salvation. All agree that this hope rests on God's irrevocable gifts and calling (v. 29).
How settled is the interpretation?
Interpretive difficulty: High
Main views:
- National conversion view: Takes 'all Israel' as ethnic Jews; a future mass turning to Christ after the fullness of the Gentiles (Barnes, Gill, Jamieson-Fausset-Brown, Cambridge option A.c).
- Spiritual Israel view: Identifies 'all Israel' with the church, the true Israel of God composed of believing Jews and Gentiles (Calvin, some Reformed traditions).
- Elect remnant view: Sees 'all Israel' as the total number of elect Jews throughout history, gathered gradually until the end (a variation of Calvin's view, supported by Matthew Henry's emphasis on the remnant).
What is clear: God will fulfill His covenant promises to save a people from Israel, and this salvation is tied to the coming of the Deliverer who removes ungodliness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'all Israel' | God's people are the recipients of His promises; Israel in context likely refers to the Jewish people (v. 25-28). | Some (Barnes, Gill, Cambridge) see ethnic Israel; Calvin sees the church as the true Israel; others include the elect remnant among Jews. |
| Meaning of 'saved' | Salvation is a future act of God that involves deliverance and the removal of ungodliness. | Is it eternal salvation (Wesley, Barnes) or national restoration to covenant favor (Adam Clarke)? The word <em>σῴζω</em> can carry both senses. |
| Timing of this salvation | It is future and connected to the 'fullness of the Gentiles' (v. 25). | Some see a specific future mass conversion (Jamieson, Fausset, Brown); others see it as the ongoing gathering of elect Jews throughout history (Calvin). |
| Interpretation of the quotation (Isaiah 59:20) | The passage refers to the Messiah as Deliverer who comes to redeem. | Does 'out of Zion' vs 'to Zion' change the location of the Redeemer's origin? Some see a reference to the second coming; others to Christ's first coming and its fruit. |
Historical & Cultural Context
Paul writes in a context where many Jews have rejected the gospel, but he insists their rejection is neither total nor final. In chapter 11 he uses an olive tree metaphor: natural branches (Jews) are broken off and wild branches (Gentiles) grafted in. Verse 25 introduces a 'mystery', a partial hardening has come upon Israel until the fullness of the Gentiles has come in. Then 'all Israel will be saved.' Paul then quotes Isaiah 59:20, adapting the Hebrew: 'A Redeemer will come to Zion' becomes 'out of Zion the Deliverer', perhaps influenced by Psalm 14:7.
The Hebrew word goel (redeemer/avenger) carries the sense of a kinsman-redeemer, as Vincent notes. The LXX version Paul uses says the Deliverer 'will turn away ungodliness from Jacob,' whereas the Hebrew has 'to those who turn from transgression.' This shift may reflect Paul's eschatological emphasis: God takes the initiative to remove sin, not merely await human repentance. The cultural backdrop includes Jewish hopes for national restoration and the Gentile mission that provoked jealousy (Romans 11:11). Paul's argument is that God's plan encompasses history: Israel's present blindness serves Gentile salvation, which in turn will provoke Israel to faith.
Textual Notes
The supplied sources note no significant textual variants in the Greek of Romans 11:26. However, the Old Testament quotation from Isaiah 59:20 shows two adaptations: Paul writes 'out of Zion' whereas the Hebrew has 'to Zion'; and he says 'will turn away ungodliness from Jacob' whereas the Hebrew reads 'to those who turn from transgression in Jacob.' These changes reflect Paul's reliance on the Septuagint (LXX) and his interpretive freedom, emphasizing God's initiative in removing sin. The alternate reading without 'and' before 'he will turn away' (noted in Jamieson-Fausset-Brown) is minor and does not affect meaning.
Reception History
Romans 11:26 has been central to debates about the future of Israel throughout church history. Early fathers like Irenaeus and Augustine read 'all Israel' as the church, the spiritual seed of Abraham. In the Reformation, Calvin continued this view, identifying Israel with the elect of both Jews and Gentiles. By the 19th century, many Protestant commentators (Barnes, Gill, Hodge) shifted toward a future national conversion of ethnic Israel, a reading that has influenced evangelical theology and dispensationalism. The verse is often quoted in discussions of covenant theology versus premillennialism. Its hope of a widespread Jewish turning to Christ has been sung in hymns of Israel's restoration and remains a source of prayer and expectation across many traditions.
Preaching This Verse
Three-point outline
- The Promise of Salvation for Israel. Paul asserts that 'all Israel will be saved', a hope rooted in God's covenant faithfulness (v. 29). This salvation is future and corporate, not merely individual.
- The Pattern of Salvation: The Deliverer from Zion. The quotation from Isaiah 59:20 portrays a Deliverer (the Messiah) who comes from Zion to turn away ungodliness. The word ῥυόμενος (the one delivering) echoes the Old Testament goel, the kinsman-redeemer who rescues relatives in distress.
- The Purpose of Salvation: Removal of Ungodliness. The Deliverer's work is to remove impiety (ἀσεβείας) from Jacob. Salvation involves both forgiveness and transformation, aligning with God's covenant promise to take away sins (v. 27).
Five-point outline
- The Mystery of Israel's Hardening (v. 25): A partial hardening until the Gentiles come in.
- The Fullness of the Gentiles (v. 25): The completion of the Gentile mission sets the stage.
- The Salvation of All Israel (v. 26a): A future corporate turning of the Jewish people to Christ.
- The Deliverer from Zion (v. 26b): Christ returns as the promised Redeemer to bring about this salvation.
- The Removal of Ungodliness (v. 26c-27): God's covenant promise to cleanse and forgive His people.
Illustration hooks
- Grafting branches: The olive tree metaphor (v. 17-24) illustrates how God can both cut off and graft in. It shows that salvation is entirely by grace and that ethnic identity is no guarantee, faith is key.
- Kinsman-redeemer (goel): In Ruth, Boaz as a near relative redeems and marries Ruth. Christ as our goel comes to rescue His people, paying the price of sin and restoring relationship.
- Family jealousy: Paul says Gentiles' salvation provokes Jews to jealousy (v. 11). This can be compared to siblings being stirred by a sibling's success, a dynamic that leads to reconciliation.
Questions your congregation is asking
- Will every individual Jew be saved? The phrase 'all Israel' likely refers to the nation as a whole, not each person. The context suggests a massive but not necessarily universal conversion (Barnes, Cambridge).
- Does this mean we should stop evangelizing Jewish people? No. Paul actively preached to Jews and sought to provoke them to faith. The passage fuels hope for their salvation, not passivity.
- What about Jewish people who die without Christ before this future salvation? The passage does not answer this directly. Christians hold differing views, but all affirm that salvation only comes through faith in Christ.
Leading a Discussion
Romans 11:26 sits at the climax of Paul's argument about God's plan for Israel and the Gentiles. This passage has sparked deep discussion because it touches on the nature of salvation, the identity of God's people, and the timing of future events. Use these questions to explore the text together.
Discussion questions
- Read Romans 11:25-27. What does Paul call a 'mystery'? How does that mystery shape your understanding of what comes next?
- The phrase 'all Israel' is interpreted in several ways. Which interpretation do you lean toward, and why? Which commentators or verses support your view?
- Paul quotes Isaiah 59:20 but changes 'to Zion' to 'out of Zion.' Why might he make that change? What does it tell us about the source of salvation?
- The verb 'will be saved' (σωθήσεται) is future passive. What does the tense and voice emphasize about who accomplishes the saving?
- How does the olive tree metaphor (Romans 11:17-24) help explain the relationship between Jews and Gentiles in God's plan?
- What does the 'Deliverer's' act of 'turning away ungodliness' from Jacob reveal about the nature of salvation? Is it simply forgiveness, or is it transformation?
- How does God's irrevocable calling (v. 29) give you confidence for the future, both for Israel and for your own life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 14:7 | Oh that the salvation of Israel would come out of Zion! When Yahweh restores the fortunes of his people, then Jacob shall rejoice, and Israel shall be glad. |
| Psalms 106:47 | Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise! |
| Isaiah 11:11 | It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| Isaiah 11:16 | There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out of the land of Egypt. |
| Isaiah 45:17 | Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting. |
| Isaiah 54:6 | For Yahweh has called you as a wife forsaken and grieved in spirit, even a wife of youth, when she is cast off,” says your God. |
| Isaiah 54:10 | For the mountains may depart, and the hills be removed, but my loving kindness will not depart from you, and my covenant of peace will not be removed,” says Yahweh who has mercy on you. |
| Isaiah 59:20 | “A Redeemer will come to Zion, and to those who turn from disobedience in Jacob,” says Yahweh. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that "saved" for Israel here does not mean eternal glory but being gathered from the nations and restored as God's special people. He also insists the prophecy about the Deliverer coming from Zion has not yet been fulfilled and remains a future event, not past.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that "all Israel" being saved does not mean every individual Jew throughout history will be saved. Instead, he argues it refers to the nation collectively being restored and turning to God at an undisclosed future time. The exact timing is kept hidden in God's authority.
Calvin's Commentaries Reformed 1564
Calvin interprets "all Israel" as the whole people of God gathered from both Jews and Gentiles, not the Jewish nation alone. He argues that when Gentiles come in and Jews return to faith,
Geneva Bible Notes Reformed 1599
The Geneva note draws attention to the scriptural promise behind Paul's statement: the Deliverer will come from Zion and will remove ungodliness from Jacob, thereby guaranteeing that all Israel will be saved as God has pledged.
Gill's Exposition of the Bible Baptist 1748
Gill insists that "all Israel" in this passage refers specifically to the Jewish nation as a whole at the end of days, not to the spiritual church of Jews and Gentiles. He sees a future, widespread conversion of the Jewish people to Christ, contrasting this with Jewish traditions that claim every individual Jew will be saved.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB insists that "all Israel shall be saved" must be read as the future ingathering of the Jewish nation, not the gradual conversion of every individual Jew. He sees this national deliverance as the promised reversal of the current situation where only a believing remnant remains.
Lange's Commentary Reformed 1857
Lange reads the chapter as a unified divine economy where Israel's hardening is not rejection but a temporary judgment that serves the salvation of the Gentiles and, ultimately, the conversion of all Israel. He stresses that God's ways are neither fatalistic nor arbitrary: the grafting metaphor shows that both Jew and Gentile stand or fall by faith, and nothing in God's plan precludes the nation's final restoration.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry finds comfort in the distinction between Israel's corporate rejection and the preserving of a faithful remnant by grace alone. He stresses that God's covenant promises do not fail because a remnant according to the election of grace continues, showing that salvation never mixes works with grace. The unbelief of the many is no proof that God has cast away His people entirely.
Vincent's Word Studies Evangelical 1887
Vincent traces the New Testament word "deliverer" back to the Hebrew goel, a legal term for the nearest relative with specific duties. The goel could avenge a murder or marry a childless widow to carry on the family line. He notes the same word appears in Job's famous declaration of hope.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights a clear sequence: the conversion of the Gentiles first prompts Israel's salvation, and that in turn opens the way for an even larger ingathering among the Gentiles. He notes that while the Deliverer has already come, the full fruit of his coming is still awaiting fulfillment.