Shall “All Israel” be Saved?

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There is a very popular notion in American Christianity today, that the entire nation of Israel will be miraculously converted to Christ near the end of world history. And, according to this view, the establishment of the modern state of Israel in 1948 indicates that this time is quickly approaching, heralding the soon return of Christ to secretly rapture His church, thereby paving the way for a seven year Tribulation on planet earth.

Helping fuel this fire of understanding is Tim LaHaye’s phenomenally popular “Left Behind” series of fictional books, supposedly portraying life on planet earth after a “pre-tribulation rapture of the church.” As of 2016 this series had sold 80 million copies! But when we “open the hood,” and look closely, we discover that the theology upon which these books are based is just as fictional as the novels themselves. It is very sad that so many people are getting their theology from a set of fictional novels. Clearly a sign of our day and time.

Scripturally, Romans 11:25-27 is the most widely used passage to promote this popular concept. In fact, Christians often use this passage as a trump card to prove their point, feeling that their understanding of it is abundantly clear and beyond any dispute.

I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in.And so all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob.And this is my covenant with them when I take away their sins.” (Rom 11:25–27)

Because this concept is so wildly popular today, the result is that there is actually a hidden “soundtrack” going on in the back of our mind when we read this passage. So let’s be honest with each other, isn’t this the way the passage is commonly understood today?

I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in.

[And then, after enough Gentiles have come in, and just prior to Jesus returning to set up his millennial kingdom here on earth, God will return to his original plan for the nation of Israel, and miraculously convert all of them to Christ.]

And so then all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.” (Rom 11:25–27, [insert added])

And I will agree. On the surface—and used in isolation—this passage does indeed seem to lend support to the idea that, ultimately, the entire nation of Israel will one day be saved. But in reality, this added “soundtrack” represents a classic case of eisegesis—superimposing a preconceived idea back onto scripture. And so before we go any further, it should be noted that (1) none of this soundtrack is explicitly stated in the text, (2) none of it is actually even implied in the text and (3) none of it is implied anywhere else in all of scripture.

 To understand this abuse of scripture, and to get our own thinking straight we will now look below the surface, and view this passage accurately and within its context. And when we do, we will discover that Romans here is actually being substantially misconstrued, violating its context. In the process, we will discover that, when properly understood, this passage is actually saying quite the opposite of today’s popular conception.

Why did Paul write Romans?

In chapters 1 and 15, Paul tells his Roman recipients that he planned to visit them on his way to Spain. The gospel had already reached Rome, and there was a significant Christian presence there as a result. This letter was then Paul’s “calling card,” or his introduction to them, paving the way for his ultimate visit.

But while there was an established Christian presence in Rome, it was not a harmonious one. We know this in part from Paul’s encounter at Corinth with Priscilla and Aquila as recorded in Acts 18:1–2. There we find that the two of them had recently been banished from Rome by the Emperor Claudius. The Roman historian Suetonius fills in some details, explaining Claudius’ action, “Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome.” (Chrestus here is a corrupted variant of Christ.) This civil unrest between Christians and Jews was thick all over the Mediterranean world in the first century, as documented in the book of Acts, and Paul’s letters, especially his letter to the Galatians. And Paul knew that he was sending this letter of his into that fray. 

In truth, Roman society was even more diverse—and divided—than that. There were at least five distinct kinds of people in Rome at this time, three inside the church and two outside of it. 

Inside the church:

1. Gentile (formerly pagan) Christians
2. Jewish (still law-abiding) Christians
3. Jewish (no longer fully law-compliant) Christians

Outside the church:

1. Establishment, Old Covenant, law-abiding Jews
2. Pagan, every-day Romans

And the reality is that there were tensions between all five of these groups. This was true even within the church, and often revolved around Mosaic dietary restrictions, preventing the church from even sharing meals together. Paul addresses this last issue head on in his letter to the Galatians.

Prior to Christ, Gentiles could not fully participate in Israel unless they agreed to become full proselytes by submitting to circumcision and complete obedience to the Mosaic Law, including all of its dietary restrictions. Otherwise they were deemed second class citizens and referred to as “God fearers.” All that changed with Christ and His New Covenant. Now, without any regard to the Mosaic Law whatsoever Gentiles were considered full citizens in the New Covenant Israel of God, and were therefore no longer second class citizens. These Gentile Christians felt that the tables had now been turned, and that they were now in an even more favored status with God than their Jewish brethren. This is a major issue that Paul is addressing in his letter to the Roman church. And that dynamic will help inform us as we continue our exploration of the passage at hand.

Present Tense, or Eschatological?

Another aspect of context is determining the general subject matter and Paul’s line of reasoning in this passage. In short, is it present tense, or is it eschatological? Is Paul addressing a pressing current situation, or is he prophesying of conditions to unfold thousands of years in the future, near the end of time? This is a critical question.

And when we look carefully at this passage and its surrounding context we find absolutely no hint of eschatology. In no sense is Paul prophesying of far distant future conditions. The climatic return of Christ is nowhere mentioned or even implied, nor is there any hint whatsoever of any conditions surrounding the end of the world. Additionally, there is no mention or implication of a geographic return of Old Covenant genetic Israel to Palestine, nor of a revived geopolitical Davidic dynasty, all of which are necessary preconditions to today’s popular presumption that “all Israel shall be saved.” To be sure, Paul indeed waxes eschatological in other places in his letters, so we know he is certainly capable of it. But he does not do so here. This cluster of facts should begin giving us pause regarding that popular conception of the text, that “soundtrack” which we mentioned above.

Rather, this passage (indeed the whole book) is very much present tense, anchored in the first century situation in Rome, and very much anchored in Paul’s understanding of that present situation and consequently, very much anchored in his ministry approach to that present situation. Consider, for example, the “present tense” nature of this immediately following passage, where Paul uses “now” three times, emphasizing that he is addressing the current situation at hand in Rome.

Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, so they too have now become disobedient in order that they too may now receive mercy as a result of God’s mercy to you. (Rom 11:30–31)

Gentile Christians in Rome were looking down their noses, and condescending toward their Jewish brethren, lording over them their newfound favor with God. After all, the Jewish nation had crucified Christ, hadn’t they? And so Paul is trying to level the playing field here, endeavoring to convince these Gentile Christians that God had not written off the Jewish people altogether. His argument, therefore, is that Jewish people can still be saved—not that entire nation will be. Big difference! And please remember that this passage is the immediate context of our passage under review, being only three verses later in the very same chapter.

Only a Remnant to be Saved

We will now look at a slightly expanded context, Romans 9–11. Many consider these three chapters to be the most challenging and confusing portion of Paul’s letters. Part of the reason for this is 11:25–27, where he seems to be suggesting this complete future conversion of the entire nation of Israel. But that understanding flies square in the face of what Paul is clearly saying elsewhere in Romans, and in his other letters as well. Rather, God intends to only save a remnant of the Jewish people. 

We’re going to take a look now at how Paul explains God’s predetermined plan to only save a remnant of Israel. It’s important to note that all three of the following passages are also right here in Romans, two in the very same chapter 11, and the third in chapter 9.

I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew. Don’t you know what the Scripture says in the passage about Elijah — how he appealed to God against Israel:“Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”?And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.”So too, at the present time there is a remnant chosen by grace.And if by grace, then it is no longer by works; if it were, grace would no longer be grace.” (Rom 11:1–6)

Two comments regarding this passage. First, Paul is emphasizing the current, present tense nature of the situation he is addressing, “So too, at the present time…” He is not describing a condition to exist in the “by and by.” And second, Paul here is invoking a present tense application of the very same message God had initially given to Elijah, regarding only a righteous remnant within Israel. As there was only a righteous remnant in Elijah’s day, so Paul says, there is only a remnant of righteous Jews in first century Israel. Here is the next passage from chapter 11.

I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I make much of my ministryin the hope that I may somehow arouse my own people to envy and save some of them. (Rom 11:13–14)

The same observations hold true with this passage as well. Here Paul is explaining his personal, present tense ministry strategy, with his stated goal of only saving some of his own people. He never gives any inkling whatsoever that the entire nation of Israel will be saved—not then, not ever. Quite the contrary. Please remember that the preceding two passages come right out of the very same chapter 11 as our passage under review. Again, these passages constitute the immediate context. We now turn our attention to the third passage.

Isaiah cries out concerning Israel: “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved. For the Lord will carry out his sentence on earth with speed and finality.” [Isaiah 10:22-23]” (Rom 9:27–28)

This passage expands the context slightly, two chapters earlier in the same book. But at the same time, it also enlarges the context to include the Old Testament book of the prophet Isaiah. Paul here is claiming a present day fulfillment of Isaiah 10:22–23. This is really a double-whammy. God first revealed to Isaiah the ultimate degenerate state to which Israel would one day descend, together with His plan for them, that He was only planning to save a remnant of that huge nation. And then Paul acknowledges that Isaiah was actually foretelling the very condition he is witnessing in the first century. This is why Paul is only planning to save some of his fellow countrymen, because he knows that is all God had predetermined to save.

By the way, there is an added bonus to this Isaiah passage which should be noted before we move on. Immediately after indicating that only a remnant of Israel would ultimately be saved, Isaiah says, “For the Lord will carry out his sentence on earth with speed and finality.” This is a reference to the destruction of the nation of Israel, and of their beloved city of Jerusalem which would come right after that righteous remnant was saved. And in so doing, Isaiah provides a built-in time reference for the prophesied saving of this remnant, it would occur just prior to the destruction of the Jewish nation which occurred during their war with Rome, extending from 66 AD to 73 AD. The gruesome destruction of Jerusalem and its Temple happened right in the middle of this seven-year period, in 70 AD. And so this passage is perfectly suited for Paul’s use of it in the first century. Both Isaiah and Paul knew what they were talking about. And they are in complete agreement with each other.

And while we’re talking about the remnant….

The Remnant of Isaiah 59:20-21

In Romans 11:26–27 when Paul claims that, “all Israel will be saved,” he goes on to say that he is merely paraphrasing what Isaiah had already prophesied in his chapter 59:20–21.

And so all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob.And this is my covenant with them when I take away their sins.”” (Rom 11:26–27)

Paul’s Isaiah quote here is based largely on the Septuagint (LXX), the Greek translation of the Old Testament in popular first century usage. But we discover a most important clarifier, and qualifier, when we read this passage from our own Bibles, which is based on the Hebrew Text.

“The Redeemer will come to Zion, to those in Jacob who repent of their sins,” declares the LORD. “As for me, this is my covenant with them,” says the LORD. “My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children, or from the mouths of their descendants from this time on and forever,” says the LORD.” (Is 59:20–21)

“To those in Jacob who repent of their sins.” Yes. And this is precisely what in fact happened in the first century. Their Redeemer (Jesus) did in fact come to those in Zion (Jerusalem). But He only functioned as a “Redeemer” to those who repented of their sins. And it was in this way that he “turned away ungodliness from Jacob.” So please note that this was not a universal redemption for the entire nation, but rather only to those who repented of their sins. Or, as both Paul and Isaiah have stated elsewhere, only a remnant.

So, in stark contrast to today’s popular notion of the entire nation of Israel being saved, both Paul and Isaiah are making it quite clear that God was only ever intending to save a believing remnant. Same thing today.

So What’s the Big Mystery?

Right at the outset Paul tells his Roman audience that what he is about to explain is a mystery, “I do not want you to be ignorant of this mystery, brothers…” (Rom 11:25). He then goes on to explain the process whereby “all Israel will be saved.” So let’s think soberly about this for a moment. If Paul was getting ready to tell his audience that one day the entire nation of genetic, geopolitical Old Covenant Israel would be saved, would that qualify as a mystery? I hardly think so. To the contrary, the national salvation of Israel was actually a deeply entrenched presumption by many! Rather, this mystery which Paul is about to unfold entails the interplay between Jews and Gentiles. OK. Well, if that’s the case, perhaps we should see if Paul deals with that mystery elsewhere in his writings. And, what do you know, he does! And in more than one place! And in these other places the same subject is in view, the interplay between Jews and Gentiles in this new work inaugurated by Jesus. We’re now going to look at two of those places, Ephesians 2:11–3:11 and Colossians 1:24–27.

Ephesians 2:11–3:11

This is quite a long citation, but it is full of profound theological content, and is an important corrective to the popular notion we have been discussing. In the first part of this passage, Paul goes at great length to describe the mystery. And then in the final section he makes clear that what he has just been describing is, in fact, the mystery. In fact, he makes reference to it as a mystery no less than four times!

¹¹ Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (that done in the body by the hands of men) — ¹² remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. ¹³ But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.

¹⁴ For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, ¹⁵ by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, ¹⁶ and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. ¹⁷ He came and preached peace to you who were far away and peace to those who were near. ¹⁸ For through him we both have access to the Father by one Spirit.

¹⁹ Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, ²⁰ built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. ²¹ In him the whole building is joined together and rises to become a holy temple in the Lord. ²² And in him you too are being built together to become a dwelling in which God lives by his Spirit.

¹ For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles —

² Surely you have heard about the administration of God’s grace that was given to me for you, ³ that is, the mystery made known to me by revelation, as I have already written briefly. ⁴ In reading this, then, you will be able to understand my insight into the mystery of Christ, ⁵ which was not made known to men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. ⁶ This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.

⁷ I became a servant of this gospel by the gift of God’s grace given me through the working of his power. ⁸ Although I am less than the least of all God’s people, this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, ⁹ and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. ¹⁰ His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, ¹¹ according to his eternal purpose which he accomplished in Christ Jesus our Lord.” (Eph 2:11–3:11)

As you can see, there’s an awful lot going on here, and it all bears on the same subject which Paul talks about in Romans 11, the interplay between Jews and Gentiles. I would point out one of Paul’s summary statements in this passage, in 3:6, where he very plainly defines the mystery, “This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.” Paul says Christ accomplished this by “destroy[ing] the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations” (2:14–15). In the process Paul says Christ’s purpose “was to create in himself one new man out of the two” (2:15). And that “one new man” is “the Israel of God” he talks about in Galatians 6:16, a combination of both Jews and Gentiles in a single, unified, redeemed body. This “new man” is clearly not the genetic, geopolitical Old Covenant Israel of the Old Testament. Rather this is the New Covenant Israel created by Christ, without regard to genetics, gender or geography, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Gal 3:28–29).

Colossians 1:24–27

This passage is much shorter, but just as powerful. Here Paul also describes and defines the same mystery, the inclusion of Gentile believers in the body of Christ. Who knew?

“²⁴ Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church. ²⁵ I have become its servant by the commission God gave me to present to you the word of God in its fullness — ²⁶ the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. ²⁷ To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you [Gentiles], the hope of glory.” (Col 1:24–27)

So how does Paul define the mystery here? It is “Christ in you [Gentiles], the hope of glory.”

In the two passages we have just reviewed, we see that Paul is giving explicit explanation and definition to the very same mystery he discusses in Romans 11, the interplay between Jews and Gentiles in the new work inaugurated by Jesus. And what we find is that the mystery actually revolves completely around Gentiles, and their unforeseen inclusion in the “new man,” the New Covenant People of God, the New Covenant Israel of God. This will be important to remember as we make our way back to Romans 11. And the reverse is also true, we should remember that the miracle of this unforeseen mystery is not at all about the salvation of genetic, geopolitical Old Covenant Israel.  

Words Matter

Words are obviously the way we express ourselves verbally. And most of us try to be careful, and not careless, about picking our words in order to express ourselves clearly, and unambiguously. We want to be understood, and not misunderstood. And it goes without saying that the same thing is true in scripture, except in scripture we have the added complication of translation.

With that in mind, it will pay handsome dividends for us to look more closely at two words in Romans 11:25–27, which will control our understanding of just what Paul is saying here. And they are the seemingly simple words of “until” and “so.” To be sure, it would help to clarify other words in this passage as well, but we shall focus our attention on just these two.

“Until”

In Romans 11:25 Paul says that, “Israel has experienced a hardening in part until the full number of the Gentiles has come in.” The popular notion is that after a set, predetermined number of Gentiles have “come in,” God will then return to the Jewish people, lift their “hardening” and save all of them. But, as we shall see, this understanding cannot square with the actual definition of the word until.

The Greek expression underlying the English word until here is αχρι ου (achris hou). This expression implies an action taken up until a certain point, or until a certain goal has been reached. As such, it is “terminative,” in that the action ceases only when the stated goal has been achieved. It does not indicate or inaugurate something new, a new action, a new condition or a new set of circumstances. It indicates the end, or goal of a process, not the beginning of a new one.

Two points need to be made in this respect.

1. The expression has nothing whatever to do with a certain day on the calendar, only the stated goal, or purpose of the action.
2. The expression implies virtually nothing about circumstances after the stated goal or objective has been met.

This understanding, however, is completely opposite the popular understanding of the passage. The popular understanding has God engaging in a dramatically different action only after these Gentiles have come in. It has God changing up His program, and returning to save “all Israel” only after enough Gentiles have come in. Instead, the expression merely explains the purpose or goal God has in having hardened Israel in the first place. And that goal or purpose was to usher in the fullness of the Gentiles. 

Perhaps an example from everyday life would be helpful. Let’s say I tell you that “I’m driving my car until I get to Chicago.” My use of until here tells you just two things, and two things only. (1) It tells you my purpose in driving my car. And (2) it tells you my goal, or the finish line, when my action will have been completed. My purpose in driving my car is to get to Chicago. And I will continue in that action until I achieve that purpose or goal, which is arriving at Chicago. It is most critical to understand that my statement to you tells you virtually nothing about what I’m going to do once I arrive at Chicago, or how long it will take me to get there. I hope this example helps you understand the flawed logic in drawing conclusions about what God is going to do after the fullness of the Gentiles has been brought in. Rather, the expression only explains the purpose and goal behind His action.

Putting all this together, a perfectly legitimate translation of this part of the passage could read, “Part of Israel has been hardened, with the goal of bringing in the fullness of the Gentiles.” You can see where this is helping to create a new understanding of what Paul is actually saying here.

And “So”

My, what a simple unassuming little word, just two small letters, and “so.” But what a difference it makes when we take the time to “look under the hood” of this simple little word! The actual underlying Greek phrase here is “και ουτως” (kai houtos, “and so”). A very popular lexicon for the Greek New Testament is Thayer’s, where we find this definition for ουτως (houtos). “in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so.” Quite a definition for a simple little two letter word, don’t you think? And so understanding this definition will give far greater clarity to what Paul is actually saying here in Romans 11:26.

Most modern translations, and even the venerable King James Version, translate this phrase as simply “and so.” But there is one popular modern translation which provides this added clarity, the English Standard Version (ESV), which translates the phrase “And in this way all Israel will be saved.” Ironically, the only other modern translation I know of that gets it right is the Complete Jewish Bible, by David H. Stern, which has “and it is in this way that all Isra’el will be saved.” 

Perhaps another example from everyday life will help illustrate the importance of all this. In preparing to paint my house I first measure the square footage, take a color sample, buy several gallons of paint of the proper color, buy sprayers, brushes and rollers, erect ladders and scaffolding. I then get agreement from several friends (one of whom is an experienced painter), and we spend the next six weekends (hey, I’ve got a big house) applying all this paint to my house. And then, after I’ve exhausted this lengthy description of my work project, I conclude by saying, “And so I painted my house.” My concluding statement sums up the result of all the preceding, long winded details resulting in my house getting painted.

Putting it All Together

So let’s combine all we’ve just learned about “until” and “and so,” and provide a more accurate translation of Romans 11:25–27, using the NIV version as our base. NIV words replaced have been stricken out, and the new translation is in bold italics.

²⁵ I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. Part of Israel has been hardened, with the goal of bringing in the fullness of the Gentiles.²⁶ And so it is in this manner, or it is in this way or it is by this methodology that all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. ²⁷ And this is my covenant with them when I take away their sins.”

You can see by all this that a more accurate translation gives a completely different sense of the passage, one that is not only more faithful to the text, but also to its context.

“The Israel of God”

As Paul concludes his explanation of God’s mysterious plan, he says the result is that “all Israel will be saved.” While we’ve alluded to this already, we need to now very carefully understand exactly which Israel Paul is talking about here. Today’s popular notion holds that Paul is talking about genetic, geopolitical Old Covenant Israel. But that notion completely ignores the fact that Paul had actually redefined “Israel” in the New Covenant era inaugurated by Jesus. In fact, Paul had already done that very thing, right here in Romans. And more than once!

Earlier, in Romans 9:6, Paul had made the following statement, “Not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children.” (Rom 9:7). He goes on to explain that it is “the children of the promise who are regarded as Abraham’s offspring.” And even earlier in Romans he had explained,

“²⁸ A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. ²⁹ No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code” (Rom 2:28–29).

Paul is explaining that the New Covenant Israel of God is comprised of Christians, who are “the children of the promise,” who have had a “circumcision of the heart, by the spirit.” He enlarges upon this whole concept of New Covenant Israel in his letter to the Gentile churches of Galatia, where he makes the shocking proclamation,

“²⁸ There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. ²⁹ If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Gal 3:28–29).

In the New Covenant era, Christians become the children of Abraham, not because they share his physical genetic structure, but because they share his spiritual faith. This is why, as Paul closes his letter to these Gentiles, he refers to them as “the Israel of God” (Galatians 6:16).

Conclusion

• Romans 11:25-27 is the most popular passage used today to support the notion that near the end of time, God will miraculously convert the entire nation of genetic, geopolitical Old Covenant Israel.
• But for many Christians, there is a silent “soundtrack” running when they read this passage, influencing their understanding of what the passage is actually saying. This “soundtrack” comes from an external system of theology, which is then superimposed on top of this passage, which actually violates its natural sense.
• When we stop that “soundtrack” from playing for a moment, and just listen to what the text itself is actually saying, we walk away with quite a different understanding. 
• And we have discovered that that different understanding is wholly consistent with other statements made by the Apostle Paul, not only in the book of Romans itself, but in his other letters as well, namely Ephesians 2 and Colossians 1.
• We have also learned that popular English translations do not always do justice to the underlying text, requiring a bit more work to flesh out richer meaning. And so a perfectly legitimate translation of this passage might read something like this:

²⁵ I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. Part of Israel has been hardened, with the goal of bringing in the fullness of the Gentiles.²⁶ And so it is in this manner, or it is in this way or it is by this methodology that all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. ²⁷ And this is my covenant with them when I take away their sins.”

• And importantly, we have discovered that the “mystery” to which Paul alludes in this passage is the awesome wonder of Gentile inclusion in the New People of God, the New Israel — which was God’s express purpose to begin with! Also importantly, this mystery has virtually nothing at all to do with the conversion of Jewish people, much less the entire nation.

The New Covenant people of God – the New Israel – the Bride of Christ – has nothing at all to do with genetics, gender or geography. It has only to do with faith – the faith of our father Abraham. And all of us who have followed Abraham’s lead, and have expressed faith in our great Lord Jesus Christ, have become citizens in this New Israel of God, which Paul happily proclaims in Galatians 6:16.