Rebuttals

Lets start with the first, that Romans 11:26 is being misinterpreted.

Romans 11:26 And so all Israel shall be saved:

Some critics of this notion [mass salvation of the Jews] state that in Romans 11:26 where it says 'And so all Israel shall be saved' has two problems. First to think that 'so' can be understood as then when it should be translated as in like manner, or thusly. This approach says it means 'in this manner all Israel shall be saved'. The manner in they are talking about is the process of repentance and being graft back into the olive tree as described in vs. 23 and 24.

And second that 'all Israel' can't possibly mean 'all Israel'. [Duh!] No seriously, the idea is that 'all Israel' has to mean Israel and the church. In this case, one can only be talking about the believing remnant, not the whole of physical Israel alive at the time. Or, it must mean, all who are of Israel throughout the age. And this cannot be since we are told only a remnant would be saved. Do you follow that?

Well lets look at the Strong's definition of the word they translate as 'so' in verse 26. You'll notice the parts in bold show that it can be translated either or both ways.

adverb from 3778; in this way (referring to what precedes or follows):--after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what.

So which way fits the context? Look again at these key verses.

Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

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:

27 For this is my covenant unto them, when I shall take away their sins.

28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

If 'so' in verse 26 means 'after that', then ask yourself, after what? After the fullness of the Gentiles comes in is what. Then in following we read: There shall come ... the deliverer, who shall turn away ungodliness, and shall take away their sin. Three 'shalls' in rapid fire succession that tell what happens next. So this has to be talking about a before and after situation. The sequence is that first the full number of Gentiles come in, then the blindness is removed from Israel and then they are saved, because God takes away their sin.

Who does this happen to? Jacob! All Israel! The gentile church can't be the subject here because, it happens after the fullness of the Gentiles is come in. Here are some Old Testament quotes that say the same thing.

Isaiah 59:20-21

20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.

21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

Jeremiah 31:34

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Therefore saying Romans 11:26 means 'then all Israel will be saved' makes perfect sense.

Now lets look at the question of what do we mean by 'all' in 'all Israel'. The scripture usually cited at this point is from Romans 9:

Romans 9:27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

The verses just before that are then taken to refer only to the salvation of the Gentiles, not the restoration of the Jews. [This is done in spite of the very mention of the Jews in verse 24.]

Romans 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

25 As he saith also in Osee, [Hosea] I will call them my people, which were not my people; and her beloved, which was not beloved.

26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

Also those that argue against ALL Israel being saved have to ignore quite a few parts of the bible. One of them following right on after Romans 9 is Romans 10: 1

Romans 10:1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

Here God is saying he wants Israel to be saved. [God can speak to himself in the third person and get away with it because he is a trinity.]

Now lets take a closer look at the logic of saying only a remnant will be saved. One idea is that in the end times there will only be a small number of Jews saved, just like any other people. To accept this view, [B] you have to ignore a lot of scripture and interpret others in special ways.

The other view [A] is that all Israel will be saved in the end. To see this we will look at a lot of the scripture that supports it.

The support for the remnant idea is this verse from Romans 9; it refers back to Isaiah 10:

Romans 9:27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

Isaiah 10:20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.

21 The remnant shall return, even the remnant of Jacob, unto the mighty God.

22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.

23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.

This passage, in verse 20, is talking about a remnant of Israel that survives through a series of judgments and afflictions, so it is a minority of them that make up the remnant. But at the same time it's saying all those who are part of the remnant turn to the Lord.

So it all hinges on your understanding of 'all' in 'all Israel'. It's clearly not all the Children of Israel from all time, but it certainly speaks of all of them who survive and are alive at the time. That is all of the remnant, not a tiny fraction. This passage from Isaiah 4 says something quite similar. He that is left in Zion is the same as saying all of the remnant.

Isaiah 4:

2 In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.

Also compare the Lord shall have washed away the filth to Romans 11:27 where it says: I shall take away their sins.

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:

27 For this is my covenant unto them, when I shall take away their sins.

What the Lord is saying is he will save all the remnant on that day by taking away their sins. Later we will look at just exactly how he does that.

The next point to refute is this.

• God makes no distinction between Greek and Jew, and since he does not play favorites, he would not grant mass salvation to one group of people over another.

We find this in Galatians 3. [Also Colossians 3:10-11]

Galatians 3:26-29

26 For ye are all the children of God by faith in Christ Jesus.

27 For as many of you as have been baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

These verses speak of those who are already in the Kingdom and baptized into Christ. There is still a difference between Jew and Gentile before they come into the faith. Once again Romans 11:27 speaks of 'my covenant with them' i.e. the Jews.

Next the idea that God does not play favorites comes from such verses as these: Acts 10:34

34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: Romans 2:11

11 For there is no respect of persons with God.

These verses are talking about individuals only, not tribes or nations, so it's a mistake to use them in trying to deny God's covenant with Israel.

Then there is the idea that Hosea's prophecy of salvation for those who were not my people applies to the Gentiles, not the Jews. Which is to say that the salvation promised in Romans 9:25 refers to the Gentiles mentioned in verse 24. In spite of the fact that the Jews are mentioned in verse 24 also.

Even if you fall for that one, there are other promises of restoration found in Hosea, which clearly focus on the Jews; Here we go.

Hosea 1:10

10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Hosea 2:23

23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

This is the verse quoted in Romans 9:25. Next quote: Hosea 3:5

5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

Hosea 5:14-15

14 For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.

151 will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

In the verses above, the Lord is speaking about how he will tear them as a lion, and go away till they repent and seek him. Below Israel is speaking about how they have been torn, and now they will seek their God once again.

Hosea 6:1-3

1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

3 Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

Hosea 13:14

14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.

Hosea 14:1-5

1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.

2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.

3 Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.

4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him.

51 will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.

All of these passages either mention Israel or refer to her in context. You really have to bend over backwards and make like an Olympic gymnast to pretend otherwise. Some of these verses can apply more generally, typology again, to the Church and or to the Gentiles; especially Hosea 6:1-3 . But this does not take away the fact that they also apply to Israel.

Speaking of her that had not obtained mercy in Hosea 2:23 is a cross reference to the discussion in Romans 11.

Romans 11:7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

Romans 11:30-31

30 For as ye [Gentiles/ in times past have not believed God, yet have now obtained mercy through their unbelief:

31 Even so have these [Israel/ also now not believed, that through your mercy they also may obtain mercy.

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