All Israel Will Be Saved?

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Homer
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All Israel Will Be Saved?

Post by Homer » Wed Feb 24, 2016 11:15 am

In his commentary on Romans Jack Cottrell lists three prominent views regarding what "all Israel" means in Romans 11:26. View #3 listed by Cottrell is that "all Israel" refers to spiritual Israel, i.e. all the saved through time, Jews and gentiles.

I came across a short article where the author claims "all Israel" must refer strictly to ethnic Israel. He gave the following reasons:

1. "Israel" appears 68 times in the NT and when it stands alone without a modifier (as "Israel of God", Galatians 6:16) it always means ethnic Israel.

2. In the immediate context of Romans 11, Israel is hardened, v. 25, and in v. 28 they are enemies.

3. "Jacob" in verse 26 always refers to ethnic Israel in both the OT and NT.

4. In the broader context of Romans 9-11 "Israel" means ethnic Israel in every case.

How would you rebut his argument?

Cottrell's view is that "all Israel" in the scriptures often means less than 100% of Israel and lists scriptures where he says it can not mean absolutely all:

1 Samuel 25:1, 1 Kings 12:1, 2 Chronicles 12:1, and Daniel 9:11

John Peter Lange in his commentary lists five or six views of "all Israel" that he says either broaden or narrow the meaning of "all". Lange's belief is that "all Israel" means Jews from all parts of Israel, i.e. each tribe.

Your thoughts appreciated.

Thanks

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steve
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Re: All Israel Will Be Saved?

Post by steve » Wed Feb 24, 2016 1:20 pm

1. "Israel" appears 68 times in the NT and when it stands alone without a modifier (as "Israel of God", Galatians 6:16) it always means ethnic Israel.
This begs the question. It assumes what it affirms. One might as readily say that "Jerusalem" always means the physical city of Jerusalem. However, this is a contested point. Simply affirming it to be true is not the same as arguing that it is true.
2. In the immediate context of Romans 11, Israel is hardened, v. 25, and in v. 28 they are enemies.


"Israel" is used two ways in Romans 9-11. Both ways can be found in a single verse—"They are not all Israel who are of Israel" (Rom.9:6). Throughout the discussion, Paul alternates between using "Israel" as the ethnic nation, on the one hand, and as some sub-group, on the other ("context is king" in recognizing which is referred to).

"What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were hardened" (11:7). Paul speaks of "the elect" and of "the rest." In the context, both groups are ethnic Jews, but, in this instance, Paul uses the word "Israel", here, to refer only to the latter group, as in 9:6, he used "Israel" to designate only the former.

After the exodus, "Israel" never was strictly a racial designation. It was comprised of "a mixed multitude." The term came to be applied to the entire covenanted nation—which was multi-racial. The hardened ones of whom Paul speaks, are those who failed to make the transition, as the covenanted people, into the New Covenant. The elect ones are those who made that transition.

Paul makes this clear with his olive tree illustration. Some Jewish branches were broken off (of Israel) and some remained. The latter made the transition of faith into Christ, and have been joined by like-minded Gentiles (wild branches grafted in). The tree is comprised only of those who believe in Christ, and are part of the New Covenant—whether Jew or Gentile. Yet, the tree, as always, is Israel (Jer.11:16). In Paul's context, this multi-racial group of believers (the olive tree) is the Israel of whom all will be saved.
3. "Jacob" in verse 26 always refers to ethnic Israel in both the OT and NT.
Not necessarily. Jacob is a synonym for Israel (both were names of the same man). Its usage parallels the uses of the word Israel. Where it is ethnic, it is ethnic; where it is national, it is national; where it is covenantal, it is covenantal.
4. In the broader context of Romans 9-11 "Israel" means ethnic Israel in every case.
This is again question-begging.

It would be strange for Paul, in 11:25-26 to claim that all ethnic Israel will be saved, when he had, earlier in the same discussion, said plainly that only a "remnant will be saved" (9:27).

dizerner

Re: All Israel Will Be Saved?

Post by dizerner » Wed Feb 24, 2016 1:31 pm

Steve makes the vital point I'd say, about the remnant. Here's how I'd interpret it in context:

I say then, has God cast away His people? ... God has not cast away His people whom He foreknew.... Even so then, at this present time there is a remnant according to the election of grace.... What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded.

At this point we have to ask, are "the elect" and "the rest" both ethnic Israel? I'd say from context they both are subsets of ethnic Israel, by use of the word "the rest."

But through their fall, to provoke them to jealousy, salvation has come to the Gentiles... I magnify my ministry, if by any means I may provoke to jealousy those who are my flesh and save some of them. For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?

Again ethnic... and some are "cast away" but some will have "acceptance."

But if you do boast, remember that you do not support the root, but the root supports you... Because of unbelief they were broken off... how much more will these, who are natural branches, be grafted into their own olive tree?

Again ethnic, and some are "broken off" but some "will be grafted into their own tree." At this point comes the enigmatic line in question, and I think it should be joined to the previous:

...blindness in part has happened to Israel until the fullness of the Gentiles has come in, even so [kai outos, unusual use] all Israel will be saved, as it is written:

We have no reason to break away from the recurring theme: ethnic Israel, some are blinded, some will be saved. And it continues in the same vein:

... even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.

Again I'd say clearly ethnic Israel, some have "now been disobedient" but some will "obtain mercy" in the future. In the light of the constant theme, I believe the "all Israel will be saved" would contextually most likely refer to the future elect of Israel—not literally every person in ethnic Israel, for that kind of a mass conversion never seems to be in view, but the way I'd read the "all" would be all the elect and all the remnant, mentioned previously in 11, 10 and 9.

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Paidion
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Re: All Israel Will Be Saved?

Post by Paidion » Wed Feb 24, 2016 2:02 pm

Unfortunately many translations begin the verse with "and so" as if all Israel being saved were an afterthought. Here is the way it ought to be translated:
And in this way all Israel will be saved...(ESV, HCJB)
These are the only two translations of which I am aware, that correctly translate "οὑτως" (houtōs) as "in this way". Virtually every occurrence of the word in the New Testament, when translated as "in this way", makes sense. I think the word was originally the dative singulary of οὑτος" (houtos) which means "this". If I am correct, then "οὑτως" literally means "in this".

If Paul meant "in this way all Israel will be saved," then we need to examine what immediately precedes the sentence in order to discover in what way Paul meant.
17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree,
18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.
19 You will say then, "Branches were broken off that I might be grafted in."
20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.
21 For if God did not spare the natural branches, He may not spare you either.
22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off.
23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.
Paul compares the Israel of God with an olive tree. If some members of Israel prove by their attitudes and actions that they do not really belong, God cuts them out. If some who are foreigners prove by theirs that they are true disciples of Israel's Messiah, they are grafted into the Olive Tree. In this way, the Israel of God is purified. It continues to thrive and never dies. By this process of subtraction from, and adding to Israel, every member of Israel will be saved—all Israel, no exceptions.
26 And so all Israel will be saved, as it is written: "The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob;
27 For this is My covenant with them, When I take away their sins."
The Deliverer, Jesus the Saviour, will deliver from their sins, those Israelites who repent and turn to Him, and in this way they will remain in the Olive Tree. Those who won't will be cut off from the Olive Tree. Those from non-Jewish nations who repent and turn to the Messiah, will be grafted in. In this way, eventually every one in the Olive Tree will be a child of God and thus be saved.
Paidion

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Paidion
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Re: All Israel Will Be Saved?

Post by Paidion » Wed Feb 24, 2016 2:11 pm

The two verses following the statement "All Israel will be saved" are the ones that I need help in understanding:
28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
29 For the gifts and the calling of God are irrevocable.
Paidion

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steve
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Re: All Israel Will Be Saved?

Post by steve » Wed Feb 24, 2016 2:51 pm

11:28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
I believe there are two groups (not one) referenced in these two clauses. The first group obviously refers to the enemies of Christ among the Jews. The second group are "the election." Paul has already referred to this group, in verse 7, where he contrasted them with the majority of Israel. "The election," in verse 7, refers to the remnant. This is clear, not only in the Greek, but also in the KJV:

Rom.11:7—
"What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded [hardened]."

Rom.11:28—
"As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes."

This meaning of verse 28 is obscured by many translations which eliminate the term "the election" in their translations, e.g.:

"As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs" (NIV)

"As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers." (ESV)

"From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers" (NASB)

"Many of the people of Israel are now enemies of the Good News, and this benefits you Gentiles. Yet they are still the people he loves because he chose their ancestors Abraham, Isaac, and Jacob." (NLT)


These four popular translations do not even include the term "the election" (which is in the Greek). The NIV substitutes the same expression, in verse 7, with "the elect among them." In the same place, NASB substitutes the phrase with "those who were chosen." ESV simply uses "the elect." NLT uses "A few...the ones God has chosen."

This means that all of these translations recognize "the election" to mean the faithful remnant of Israel, in v.7, but obscure or remove that meaning from the same phrase, in v.28.

11:29 For the gifts and the calling of God are irrevocable.
God's gifts and promises to Abraham and to Israel are unchanging. That is, God has eternally fulfilled His promise to Abraham in bringing His Seed (Christ) to bless all families of the earth. God's promises (and threats) to the nation of Israel (see Deut.28) are also eternally true—namely, that He blesses faithfulness and curses unfaithfulness among them.

The "calling" of God, however, is not a racial thing. Note Romans 9:24—"Even us whom He called, not of the Jews only, but also of the Gentiles."


-------------------------

If anyone finds the above ideas unpersuasive, I would point out that "they are beloved for the fathers' sake" (even if applying to all ethnic Jews) tells us nothing about their eventual conversion. God also loves "the world" (John 3:16), though most people in the world die unconverted. Paul could simply be saying, "Even though they have rejected Christ, God is infinitely loving and will accept any of them who turn to Him (see the following verses).

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Homer
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Re: All Israel Will Be Saved?

Post by Homer » Wed Feb 24, 2016 5:35 pm

Thanks to all for your informative replies!

Cottrell says that of all views the idea that "all Israel" is all of ethnic Israel is most widely held. I think that must be because of the widespread popularity of dispensationalism. I am no longer familiar with much dispensationalist teaching as it has been many years since I have paid any attention to their stuff. Anyway we are in the minority.

Paidion wrote:
These are the only two translations of which I am aware, that correctly translate "οὑτως" (houtōs) as "in this way". Virtually every occurrence of the word in the New Testament, when translated as "in this way", makes sense. I think the word was originally the dative singulary of οὑτος" (houtos) which means "this". If I am correct, then "οὑτως" literally means "in this".
Cottrell comented on that and agrees with you. He says οὑτως" (houtōs) commonly means "in this manner, thus, so" and quotes Fitzmeyer who argues that a temporal meaning is found nowhere else in Greek so it is best to reject a temporal meaning.

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Re: All Israel Will Be Saved?

Post by dwilkins » Thu Feb 25, 2016 1:45 pm

It seems to me that since the passage comes as an argument to solve the allegation of unfairness created by hardening some and softening some, the conclusion of that argument is to soften those who'd been hardened. The hardening was done as a means to create a mechanism by which salvation would come, and now that the mechanism was working, "all" would be able to take advantage of it. I don't know how scientifically large the class of "all" is, but it would have to include at least hardened Israel (as opposed to deliberately hardened Gentiles, who aren't directly addressed here).

The problem is that terms like "Jews" and "Israel" are being thrown around fairly loosely in this conversation without being clearly defined. "Jews" are only those associated with the southern kingdom who were deported to Babylon, or those who considered themselves to be descendants of Abraham living in Judea in Jesus' time. "Israel" can be all of the members of the 12 tribes, but is sometimes only the members of the northern kingdom that was wiped out by the Assyrians. It at least includes non-Jews. So, in that sense, all Jews are Israelites, but not all Israelites are Jews. And, if "all Israel" is saved (given the reference to Hosea 6 earlier in Romans) it doesn't just refer to Jews, but also members of the northern kingdom who were scattered.

This becomes a particular problem for dispensationalists who use the regathering from the scattering to justify their position on modern Israel. If they were being consistent, especially since most Jews in Israel aren't religious Jews, this would mean that many millions of Muslim Kurds, Turks, and Persians would have just as much right to return and live in Israel as they do. At least that would represent "all Israel".

I suppose the question really comes down to how many does "all" represent. In one approach, this would be the strongest possible universalist statement. But, "all" is used loosely in other places, so I'm not convinced that this is required here.

Doug

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Re: All Israel Will Be Saved?

Post by mattrose » Thu Feb 25, 2016 5:41 pm

Homer wrote: 4. In the broader context of Romans 9-11 "Israel" means ethnic Israel in every case.
I agree with some earlier comments that, among other issues, the real problem with the argument is this 4th point.

Since 9:6 says "Not all who are descended from Israel are Israel"... it seems rather obvious that Paul is playing around a bit with the definition of Israel in this section. He's essentially saying (and this fits with the rest of the New Testament), not everyone that is physically Israelite is Israelite in a spiritually meaningful sense.

The rest of Paul's argument makes plain that Gentiles may be grated into the tree that represents Israel (while those who don't spiritually qualify are broken from that tree). The obvious point, more literally stated, is that Gentiles may become part of Israel.

So I read 11:25-26 to be saying that the part of Israel that spiritually receives Christ and the full number of Gentiles who spiritually receive Christ collectively are the true "Israel" of God. The inclusion of believing Gentiles will actually provoke some unbelieving Jews toward belief and, IN THIS MANNER/IN THIS WAY "All [true] Israel will be saved"

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Re: All Israel Will Be Saved?

Post by Paidion » Thu Feb 25, 2016 7:25 pm

Thanks so much for your thoughts, Steve! I was tripped up by hearing only the idea that the ethnic Jews in this verse were simply "all Israel", that they are enemies of Christians, but beloved by God anyway, since his gifts to them and calling are irrevocable, and so every last one of them will be saved. However your suggestion that there are two groups: the unconverted enemies, and the remnant ("the election" being tantamount to "the remant") fits my (and I think your) understanding of the entire passage. Thanks again for clearing up the problem for me!
Paidion

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