Romans 11:26

But when the fulness of the Gentiles has come in, then all Israel shall thus be saved, here clearly speaking of the final consummation.

What does it mean to say that "all Israel will be saved?" Just as we say that the whole world and all the nations are being saved because everywhere and among all nations there are those who are coming to faith, so also "all Israel …

Although it was rejected, Israel will also be saved eventually, a hope which Paul confirms by quoting this text of Scripture. For indeed, Israel will be saved in its own time and will be called at the end, after the calling of the Gentiles.

"There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. Then as he had promised a great thing, he adduces the prophet in evidence, speaking as follows. Now it is not for the fact of a blindness having happened that he quotes the passage (for every one could see that), but that they shall believe and be saved, he brings Isaiah to witness, who crieth aloud and saith, "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Is. lix. 20.) Then to give the mark that fixes its sense to salvation, to prevent any one from drawing it aside and attaching it to times gone by...

But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go ye to the sheep of the house of Israel, which have perished." And many more Samaritans, it is said, when the Lord had tarried among. them, two days, "believed because of His words, and said to the woman, Now we believe, not because of thy saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world."

Then all Israel also will be saved, evidently having believed. Again he brings forth Isaiah, who exclaims that one will come from Zion who is able to save and cleanse the sins of the Israelites.

The Synagogue came first to the tomb, but did not enter, because although it received the commandments of the law and heard the prophecies concerning the incarnation and passion of the Lord, it refused to believe in the one who died. For John saw the linen cloths lying there, yet did not enter, because the Synagogue both recognized the mysteries of sacred Scripture and yet delayed entering through faith by believing in the Lord's passion. The one whom it had long prophesied from afar, it saw present and rejected; it despised him as a man and refused to believe that God had been made mortal in flesh. What does this mean, except that it both ran more quickly and yet stood empty before the tomb? But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God. ... Then therefore that disciple who had come first to the tomb also entered. After Peter entered, John also went in. He who had come first entered later. It should be noted, brothers, that at the end of the world Judea too will be gathered to faith in the Redeemer, as Paul testifies when he says: "Until the fullness of the Gentiles should enter, and so all Israel should be saved."

Then when he says, as it is written, he proves what he had said about the future salvation of the Jews: first, he proves this with an authority; second, with a reason, at as concerning the Gospel. First, therefore, he says: I say that all …

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.

Jesus Christ is the great deliverer, which supposes mankind in a state of misery and danger. In Isaiah it is, the Redeemer shall come to Zion. There he is called the Redeemer; here the deliverer; he delivers in a way of redemption, by a price.

And so all Israel shall be saved,....

True conversion may well be called salvation; it is salvation begun. The adding of them to the church is the saving of them: tous sozomenous, in the present tense, are saved. When conversion-work goes on, salvation-work goes on.

And so - That is, in this manner; or when the great abundance of the Gentiles shall be converted, then all Israel shall be saved. All Israel - All the Jews. It was a maxim among the Jews that “every Israelite should have part in the future age.” (Grotius.) The apostle applies that maxim to his own purpose; and declares the sense in which it would be true. He does not mean to say that every Jew of every age would be saved; for he had proved that a large portion of them would be, in his time, rejected and lost. But the time would come when, as a people, they would be recovered; when the nation would turn to God; and when it could be said of them that, as a nation, they were restored to the divine favor. It is not clear that he means that even then every individual of them would be saved, but the body of them; the great mass of the nation would be. Nor is it said when this would be. This is one of the things which “the Father hath put in his own power;” Act 1:7. He has given us the assurance that it shall be done to encourage us in our efforts to save them; and he has concealed the time when it shall be, lest we should relax our efforts, or feel that no exertions were needed to accomplish what must take place at a fixed time. 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. As it is written - Isa 59:20. The quotation is not literally made, but the sense of the passage is preserved. The Hebrew is, “There shall come to Zion a Redeemer, and for those who turn from ungodliness in Jacob.” There can be no doubt that Isaiah refers here to the times of the gospel. Out of Zion - Zion was one of the bills of Jerusalem. On this was built the city of David. It came thus to denote, in general, the church, or people of God. […]