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:

People's New Testament

11:26 So all Israel shall be saved. After the fullness of the Gentiles has come in, the Jews, as a people, shall be saved. That is, of the Jews then living, the great part shall be converted. The nation shall turn to the Lord.

As it is written. Paul does not quote literally in what follows, but cites the sense of Isa 59:20,21 27:9.

There shall come out of Sion the Deliverer. Christ.

And shall turn away ungodliness from Jacob. Convert to righteousness the descendants of Jacob, the Jews.

Wesley's Notes

11:26 And so all Israel shall be saved - Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in. The deliverer shall come - Yea, the deliverer is come; but not the full fruit of his coming. Isa 59:20

Scofield Reference Notes

[1] Jacob

Summary: Israel, Song named from the grandson of Abraham, was chosen for a fourfold mission:

(1) To witness to the unity of God in the midst of universal idolatry Dt 6:4 Isa 43:10,12,

(2) to illustrate to the nations the blessedness of serving the true God Dt 33:26-29 1Chr 17:20,21 Ps 144:15.

(3) to receive, preserve, and transmit the Scripture Dt 4:5-8 Rom 3:1,2.

(4) to produce, as to His humanity, the Messiah Gen 3:15 12:3 22:18 28:10-14 49:10 2Sam 7:12-16 Isa 7:14 9:6 Mt 1:1 Rom 1:3. According to the prophets, Israel, regathered from all nations, restored to her own land and converted, is yet to have her greatest earthly exaltation and glory. See "Kingdom (O.T.)" Gen 1:26 Zech 12:8.

See Scofield Note: "Zech 12:8" N.T. Lk 1:31-33 1Cor 15:24.

"Davidic Covenant" See Scofield Note: "2Sam 7:16".

Jamieson-Fausset-Brown Bible Commentary

26, 27. And so all Israel shall be saved-To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and

shall-or, according to what seems the true reading, without the "and"-"He shall"

turn away ungodliness from Jacob-The apostle, having drawn his illustrations of man's sinfulness chiefly from Ps 14:1-7 and Isa 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [Bengel]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Ps 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Isa 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Ps 20:2; 110:2; Isa 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,

Matthew Henry's Concise Commentary

11:22-32 Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer's corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.