The Salvation of “All Israel” in Romans 11:26: A Theological and Exegetical Analysis

The Salvation of “All Israel” in Romans 11:26: A Theological and Exegetical Analysis

Jack Kettler

Abstract

Romans 11:26, with its declaration that “all Israel shall be saved,” has been a focal point of theological debate, eliciting diverse interpretations concerning the identity of “Israel” and the scope of salvation. This article examines the historical and contemporary exegetical approaches to this passage, analyzing its Old Testament intertexts, contextual framework, and theological implications. Four primary interpretations are evaluated: (1) the salvation of ethnic Israel en masse at a future eschatological moment, (2) the salvation of the elect from both Jews and Gentiles as the “Israel of God,” (3) the cumulative salvation of elect Jews across history, and (4) a preterist reading situating the salvation of a Jewish remnant prior to the destruction of Jerusalem in 70 CE. This study argues that the first interpretation, emphasizing a large-scale conversion of ethnic Israel in the eschaton, aligns most closely with the passage’s context and Pauline theology, while acknowledging the partial validity of alternative views.

Introduction

The declaration in Romans 11:26, “And so all Israel shall be saved” (ESV), citing Isaiah 59:20 and related Old Testament texts, constitutes a crux interpretum within Pauline theology. This passage raises critical questions about the identity of “Israel,” the nature and timing of its salvation, and its relationship to the Gentile mission. Historically, interpreters have grappled with whether Paul envisions the salvation of ethnic Jews, the universal church, or a specific remnant, and whether this salvation is eschatological, historical, or typological. This article surveys the primary interpretive traditions, evaluates their exegetical merits, and proposes a reading that situates Romans 11:26 within the broader narrative of redemptive history.

Old Testament Intertexts and Pauline Context

Romans 11:26 is deeply rooted in Old Testament promises of Israel’s redemption. Paul explicitly cites Isaiah 59:20, “The Redeemer shall come to Zion, and to those who turn from transgression in Jacob,” and alludes to other texts such as Isaiah 45:17 (“Israel shall be saved in the Lord with an everlasting salvation”) and Jeremiah 31:1 (“I will be the God of all the families of Israel”). These passages underscore God’s covenantal fidelity to Israel, promising restoration and salvation. Additionally, Genesis 17:7, with its affirmation of an “everlasting covenant,” informs Paul’s theology of divine faithfulness.

In the immediate context of Romans 9–11, Paul addresses the apparent failure of God’s promises to Israel in light of Jewish unbelief and the Gentile mission. Romans 11:25 introduces a “mystery”: a partial hardening has come upon Israel until the “fullness of the Gentiles” enters, after which “all Israel” will be saved. The Greek term houtōs (“so” or “in this manner”) suggests that the salvation of Israel follows the Gentile mission, not necessarily sequentially but as part of a divine economy. The identity of “Israel” in verse 26, consistent with its usage throughout Romans 9–11 (e.g., 9:4, 27; 11:1), likely refers to ethnic Israel, though some argue for a spiritualized “Israel of God” (cf. Gal 6:16).

Historical and Contemporary Interpretations

The interpretation of Romans 11:26 has generated four major approaches, each with distinct theological implications:

• Eschatological Salvation of Ethnic Israel
  This view, articulated by commentators such as Matthew Poole, posits that “all Israel” refers to a large-scale conversion of ethnic Jews at an eschatological moment, likely preceding or coinciding with Christ’s return. The Cambridge Bible for Schools and Colleges advocates a nuanced version of this position, suggesting that “all” denotes a vast majority of Jews in a future generation, such that unbelief becomes the exception (Moule, 1892, pp. 199–200). This reading aligns with Paul’s emphasis on the reversal of Israel’s “partial hardening” (11:25) and finds support in the Old Testament’s promises of national restoration (e.g., Isa 59:20; Jer 31:33).

Evaluation: This interpretation coheres with the context of Romans 11, particularly the contrast between Israel’s current hardening and future salvation. However, critics, such as Simon J. Kistemaker (1982, pp. 379–382), argue that houtōs does not imply a temporal sequence (“then”) and that “all Israel” as a description of a future generation risks undermining Paul’s emphasis on a remnant (11:5). Additionally, the notion of a mass conversion may conflict with Paul’s earlier statements about Jewish hostility (1 Thess 2:14–16).

• The “Israel of God” as the Elect
  John Calvin represents the view that “all Israel” encompasses the totality of God’s elect, both Jews and Gentiles, gathered into the universal church (Calvin, 1979, pp. 437–439). This interpretation spiritualizes “Israel” as the “Israel of God” (Gal 6:16), emphasizing the unity of God’s people across ethnic boundaries. Calvin argues that Paul envisions the completion of Christ’s kingdom, with Jews regaining a prominent role as the “first-born” in God’s family.

Evaluation: This reading aligns with Pauline theology’s emphasis on the unity of Jew and Gentile in Christ (Gal 3:28–29). However, it is less persuasive in the context of Romans 11, where “Israel” consistently denotes ethnic Jews (e.g., 11:1, 7, 25). The sudden shift to a spiritualized “Israel” in verse 26 lacks textual warrant, as Paul continues to distinguish Jews and Gentiles in the following verses (11:28–32).

• Cumulative Salvation of Elect Jews
  A third interpretation, defended by scholars such as Herman Bavinck and Louis Berkhof, holds that “all Israel” refers to the total number of elect Jews across history, the sum of all remnants (Kistemaker, 1982, pp. 379–382). This view parallels “all Israel” with the “fullness of the Gentiles” (11:25), suggesting that God saves both groups concurrently throughout redemptive history. The salvation of “all Israel” is thus not a singular event but the culmination of God’s electing grace.

Evaluation: This interpretation avoids the pitfalls of mass conversion and spiritualization, grounding “all Israel” in the remnant theology of Romans 11:5. However, it struggles to account for the climactic tone of 11:26, which seems to anticipate a decisive act of salvation following the Gentile mission. The emphasis on a continuous process may dilute the passage’s eschatological urgency.

• Preterist Reading: Salvation of a Remnant in 70 CE
  A partial preterist perspective, articulated by Gary DeMar (2004), argues that “all Israel” refers to a remnant of Jews saved during the covenantal transition period culminating in the destruction of Jerusalem in 70 CE. This view emphasizes time indicators in Romans 11, such as “at the present time” (11:5) and “now” (11:31), and interprets the salvation as deliverance from the impending judgment on Jerusalem.

Evaluation: This reading is compelling for its attention to historical context and Paul’s immediate audience. The salvation of a remnant in the first century aligns with the events of Acts (e.g., Acts 2:5–41) and the judgment of 70 CE. However, it risks limiting the scope of Paul’s vision, which appears to extend beyond the first century to a broader redemptive horizon (11:25–26). The absence of explicit references to a “great tribulation” or the temple’s destruction in Romans 9–11 weakens this interpretation.

Proposed Interpretation

This study advocates a modified version of the first interpretation, aligning with the Cambridge Bible’s preference for a large-scale conversion of ethnic Israel in the eschaton (Moule, 1892, pp. 199–200). This reading best accounts for the following:

• Contextual Coherence: Romans 11:25–26 contrasts Israel’s partial hardening with a future salvation, suggesting a reversal of unbelief on a significant scale.

• Old Testament Intertexts: The citations of Isaiah 59:20 and related texts evoke national restoration, consistent with a future ingathering of Jews.

• Pauline Theology: Paul’s emphasis on God’s irrevocable covenant with Israel (11:29) supports a distinctive role for ethnic Jews in salvation history, even as Gentiles are grafted into the same olive tree (11:17–24).

• Eschatological Hope: The climactic tone of 11:26, coupled with the “mystery” of 11:25, points to a future act of divine grace, likely tied to Christ’s return.

While acknowledging the partial hardening of Israel, this interpretation does not necessitate universal salvation of every Jew but envisions a widespread turning to Christ, fulfilling Old Testament promises. The alternative views, while offering valuable insights, either over-spiritualize “Israel” (Calvin), underemphasize the eschatological dimension (cumulative remnant), or overly restrict the passage’s scope (preterist).

Theological Implications

The interpretation of Romans 11:26 carries significant implications for Christian theology:

• Covenantal Continuity: God’s faithfulness to Israel underscores the reliability of His promises to all believers (Rom 11:29).

• Jewish-Christian Relations: A future hope for Israel’s salvation encourages humility and respect toward the Jewish people, countering supersessionist tendencies.

• Eschatological Unity: The salvation of “all Israel” alongside the “fullness of the Gentiles” anticipates the unity of God’s people in the eschaton, fulfilling the vision of a universal church (Gal 3:28–29).

Conclusion

Romans 11:26 remains a complex and contested passage; yet, its affirmation of God’s redemptive plan for Israel resonates across various interpretive traditions. This study contends that the eschatological salvation of ethnic Israel, as a large-scale turning to Christ, best captures the passage’s intent, harmonizing with its Old Testament roots and Pauline context. While alternative readings highlight the richness of the text, the hope of Israel’s restoration reflects the enduring wisdom and glory of God, to whom “be glory through Jesus Christ forever” (Rom 16:27).

References

• Calvin, J. (1979). Calvin’s Commentaries: Romans (Vol. XIX). Grand Rapids, MI: Baker Book House.
  
  
• DeMar, G. (2004). All Israel will be saved: Notes on Romans 11:26. American Vision.
  
  
• Kistemaker, S. J. (1982). New Testament Commentary: Romans. Grand Rapids, MI: Baker Book House.
  
  
• Moule, H. C. G. (1892). The Cambridge Bible for Schools and Colleges: Romans. Cambridge: Cambridge University Press.
  
  
• Poole, M. (1985). Commentary on the Holy Bible (Vol. 3). Peabody, MA: Hendrickson Publishers.

Declaration

“For transparency, I acknowledge the use of Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining this manuscript’s clarity and grammar. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler