romans 11:26 commentary

1. , "that hell fire will have no power over the transgressors of Israel;'. Doubtless about the time He shall appear to take up His Bride He will in some way reveal Himself to His people, the Jews, giving an impetus to their speedy conversion. The only ones who would accept this are universalists, those who believe that all men will be saved, something which is contrary to the teaching of Scripture. Paul is thinking of the historical people, as the contrast with Gentiles shows, but he is not thinking of them one by one. But there is a very great difficulty in supposing that the Apostle would cite a prophecy respecting a temporal deliverance, which had no reference to the deliverance of which he was speaking. ἁμαρτ. BibliographyScofield, C. I. "Expository Notes of Dr. Thomas Constable". The words, This is my covenant with them, occur in Isaiah 59:21 ; the clause, When I shall take away their sins, is from Isaiah 27:9 , as rendered by the lxx, who give the sense of the Hebrew, "Their iniquity shall be purged;" or, literally, to take away his sin. Thus any supposed distinction arises because of the situation raised by our minds looking from our modern view point. https:https://www.studylight.org/commentaries/dcc/romans-11.html. The apostle, having drawn his illustrations of man's sinfulness chiefly from Psalms 14:1-7 and Isaiah 59:1-21, now seems (as Bengel observes) to combine the language of the same two places regarding Israel's salvation from it. 1832. 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 fulfillment of this prophecy is yet to take place. Then, as now, a part of the nation had remained true, and those who had not would come back to their obedience. But if the conversion of the last Gentile makes up the total number of ‘all Israel as he/she is engrafted into the olive tree then the whole makes sense.. Seventhly, because it is difficult to see Paul as deliberately distinguishing in the worldwide church between ‘the fullness of the Gentiles’ on the one hand, and ‘all Israel’ (signifying all believing Jews) on the other. https:https://www.studylight.org/commentaries/jfu/romans-11.html. But the promise of the conversion of the people of Israel is not on that account itself to be regarded as one, the fulfilment of which is no longer to be hoped for,—as though, with the non-verified conception of the time of the event, the event itself should fall to the ground (Ammon, Reiche, Köllner, Fritzsche); for it is the fact in itself, and not the epoch of it, which is disclosed by the apostle as part of the μυστήριον which was revealed to him; and therefore this disclosure rested on the ἀποκάλυψις received, not on individual opinion and expectation. And though Israel has for a long time departed from Him, yet thither at length will the Redeemer return, and make His word and law powerful to restore them unto Himself. Furthermore, another reason why Romans 11:26 cannot mean that all, or even the vast majority of physical Israel, would be saved, is because the idea thatallIsrael would be saved, signifying physical Israel, would go contrary to what Paul has said earlier. We may add that this great final result is brought into more important prominence, if we take καὶ οὓτω κ. τ. λ. independently, than if we make it form part of the statement dependent on ὅτι (Lachmann, Tischendorf, Fritzsche, Ewald, Hofmann, and others). Thus as a consequence ‘Jacob’ will be saved. H. E. iii. (Romans 2:28-29; Revelation 3:9). In Isaiah 49:20, it is said, "The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob." Therefore, we shouldn’t regard it as spiritual Israel in Romans 11:26. i. The Apostle’s quotation of the words is ground sufficient to bear the conclusion. 1835. The idea is that Israel as a nation will have its part fully in the consummated kingdom of Christ (cf. "Israel ... was chosen for a fourfold mission: (1) to witness to the unity of God in the midst of universal idolatry (cp. For such a statement ignores the fact that Paul has already distinguished two Israels in Romans 9:6, which indicates that when speaking theologically we can distinguish between elect Israel and physical Israel, and while Romans 11:25 is possibly referring to physical Israel there can be little doubt that Romans 11:26 is referring to Israel as seen theologically in terms of salvation (as in Romans 9:6). But if it is true that we can differentiate ‘Israel’ when used simply to denote the nation historically, from Israel when it is used theologically of those who are acceptable to God, as Romans 9:6 demonstrates, then there is no reason why Paul should not do so when speaking in a context of salvation, a context in which the reader would expect the distinction to be made. Shall be saved - Shall be recovered from their rejection; be restored to the divine favor; become followers of the Messiah, and thus be saved as all other Christians are. Herod. [Note: For defense of this view, see Ben L. Merkle, " Romans 11and the Future of Ethnic Israel," Journal of the Evangelical Theological Society43:4 (December2000):709-21.] Notice: Peter"s Jewish emphasis, "you first". vii. ], "Israel ... was chosen for a fourfold mission: (1) to witness to the unity of God in the midst of universal idolatry (cp. 1765. [Note: Ibid. 1974. The apostle follows the translation of the Septuagint, and which is favoured by the Chaldee paraphrase, which runs thus; "the Redeemer shall come to Zion, and to turn the rebellious ones of the house of Jacob to the law"; so that the JewF6R. Thus God’s covenant with Israel holds good, and it is finally fulfilled for all of the true Israel as recognised by God, who, whether Jew or Gentile, have responded to their Redeemer, the Messiah (Romans 3:24). Ephesians 2:17), to be expected by the future, whereby He will bring about that final sacred-historical epoch of the people, the conversion of its totality. The latter part of the verse, as given by Paul, does not agree with the Hebrew, which is correctly rendered in our version, "To such as turn from transgression (literally, to the converts of transgression) in Jacob." [Note: See John Calvin, The Epistles of Paul the Apostle to the Romans and to the Thessalonians, p255.] 1 Corinthians 15) and in this final reconciliation S. Paul sees the fulfilment of the promises. https:https://www.studylight.org/commentaries/ice/romans-11.html. The Scriptures, however, speak in different ways of His coming, though not in person; as of His coming to set up His kingdom, John 21:22; His coming at death and for judgment, Matthew 24:44-50; His coming for chastisement, Revelation 2:5; His coming in grace and love, John 14:23; Revelation 3:20. Paul makes this clear in Galatians 3:7 and other passages. Who Does The ‘All Israel’ Represent In 11:26? Romans 11:26. 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: And so all Israel shall be saved — Being convinced by the coming of the gentiles. is supposed to point to the moral conversion, and ἀφελ. I. p. 256; and see especially Bertheau, in the Jahrb. [Note: The New Scofield ..., p1226.]. BibliographyBengel, Johann Albrecht. See Bernhardy, p. 255 f.; Fritzsche, ad Marc. A. Crusius, Delitzsch, Baumgarten, Ebrard, Auberlen, and others; expositors of the Apocalypse), of an actual restoration of Israel to the theocratic kingdom in Canaan, as to be expected on the ground of prophetic predictions (Hosea 2:2; Hosea 2:16 ff., Hosea 3:4-5; Isaiah 11:11; Isaiah 24:16, chap. (364) By these words God distinctly claims for himself a certain seed, so that his redemption may be effectual in his elect and peculiar nation. concerns the sins of Israel, and the verses quoted give the promise of redemption.

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