“And so all Israel will be saved…” These words from Romans 11:26 have sparked centuries of theological discussion and debate. What did the Apostle Paul mean? Was he prophesying a future mass conversion of ethnic Jews? Or was he speaking of spiritual Israel, encompassing both Jews and Gentiles who come to faith in Christ?

This question isn’t merely academic. How we understand God’s ongoing relationship with the Jewish people shapes our theology, our approach to evangelism, and even our view of current events in the Middle East. Within Reformed theology, two primary interpretations have emerged—one from dispensational Reformed thinkers and another from covenant theologians. Both seek to be faithful to Scripture while offering different perspectives on this challenging text.

 

THE TEXT IN CONTEXT

Before diving into interpretations, let’s look at the passage itself:

“I do not want you to be ignorant of this mystery, brothers and sisters, 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 in this way 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.'” (Romans 11:25-27, emphasis added)

This passage comes near the conclusion of Paul’s extended discussion of Israel in Romans 9-11. Throughout these chapters, Paul wrestles with a pressing question: If Jesus is the Jewish Messiah, why have so many Jews rejected him? Has God rejected His chosen people? Paul’s emphatic answer is “By no means!” (Romans 11:1).

The debate centres primarily on two questions:

• Who is “all Israel” in verse 26?
• What does Paul mean when he says they “will be saved”?

 

THE DISPENSATIONAL REFORMED VIEW

Dispensational Reformed theology maintains a clear distinction between Israel and the Church throughout biblical history and into the future. In this view, “all Israel” refers specifically to ethnic, national Israel—the Jewish people as a whole.

According to this interpretation, Paul is prophesying a future national conversion of the Jewish people. This will occur when “the full number of the Gentiles has come in”—possibly at the end of the church age or during the tribulation period. At that time, a significant portion of living Jews will recognise Jesus as their Messiah and turn to him in faith.

Proponents point to several supporting texts:

• Zechariah 12:10: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child.”
• Ezekiel 36:24-28, which promises Israel’s restoration both to their land and to spiritual faithfulness.

Reformed dispensationalists such as John MacArthur and Michael Vlach argue this interpretation maintains God’s faithfulness to His covenantal promises to Abraham’s physical descendants. While affirming salvation comes only through faith in Christ, they see God’s plan as including a specific future blessing for ethnic Israel as a nation.

 

THE COVENANTAL REFORMED VIEW

Covenantal Reformed theology emphasises the continuity of God’s covenant people throughout redemptive history. Within this framework, two main interpretations of Romans 11:26 have emerged.

Some covenant theologians, including Charles Hodge and Louis Berkhof, understand “all Israel” to refer to the elect among ethnic Jews throughout history. In this view, Paul is saying God has not abandoned His people. Throughout church history, a remnant of ethnic Jews has always come to faith in Christ, and this pattern will continue until the full number of elect Jews is saved.

Other covenant theologians, including Herman Bavinck and Anthony Hoekema, take a mediating position. They suggest “all Israel” refers to a significant number of ethnic Jews who will come to faith in Christ before His return. Unlike the dispensational view, however, this doesn’t necessarily involve Israel’s restoration as a nation-state or a separate track of salvation. Rather, these Jews will be incorporated into the one people of God—the church.

Both covenantal interpretations emphasize:

• Romans 9:6-8: “Not all who are descended from Israel are Israel… it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.”
• Galatians 6:16, where Paul refers to the “Israel of God,” which many covenant theologians interpret as including Gentile believers.

 

POINTS OF AGREEMENT

Despite their differences, Reformed thinkers from both traditions share several important commitments:

• Salvation by grace through faith alone in Christ alone. Neither view suggests a separate way of salvation for Jewish people that bypasses faith in Jesus.
• God’s faithfulness to His promises. Both affirm that God has not rejected His people and that His covenant promises remain trustworthy.
• Rejection of universalism: “All Israel” does not mean every individual Jewish person throughout history will be saved, but rather refers to a collective entity—whether the full number of elect Jews or the nation as a whole at a future time.
• Future hope: Both views maintain hope for Jewish inclusion in God’s redemptive plan, though they differ on the specifics of how this will unfold.

 

PASTORAL AND PRACTICAL IMPLICATIONS

How we understand Romans 11:26 has several important implications:

Rejecting anti-Semitism. Both interpretations firmly oppose any form of anti-Semitism. Paul makes clear in Romans 11:28-29 that the Jewish people remain “loved on account of the patriarchs, for God’s gifts and his call are irrevocable.”

Jewish evangelism. Both views affirm the importance of sharing the Gospel with Jewish people. While God has a plan for Israel’s salvation, it comes through faith in Jesus Christ, not apart from it.

Watching God’s work in history. Reformed Christians can observe world events, including those involving modern Israel, with interest—though dispensationalists and covenant theologians may interpret their significance differently.

Living with theological humility. Given that respected Reformed scholars hold differing views, we should hold our interpretations with humility, focusing on the clear central truth: God is faithful to His promises and will bring salvation to “all Israel” according to His sovereign plan.

 

CONCLUSION: WILL ALL ISRAEL BE SAVED?

Romans 11:26 continues to challenge and intrigue Reformed readers. Whether we understand “all Israel” as the full number of elect Jews throughout history or as national Israel experiencing a future mass conversion, we can affirm with Paul the profound doxology that concludes this section:

“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” (Romans 11:33)

God’s plan for Israel reveals His faithfulness, wisdom, and sovereignty. While we may debate the details, we can rest in the assurance God will fulfil every promise He has made—whether to Israel, to the church, or to individual believers trusting in Christ alone for salvation.

 

FURTHER READING

For deeper study on this topic, consider these Reformed resources:

Dispensational Perspective:

• Has the Church Replaced Israel? by Michael Vlach
• Romans 9-11: An Exegetical Commentary by John MacArthur

Covenantal Perspective:

• The Bible and the Future by Anthony Hoekema
• Kingdom Through Covenant by Peter Gentry and Stephen Wellum

Both Perspectives:

• Perspectives on Israel and the Church: 4 Views edited by Chad Brand
• Three Views on Israel and the Church: Perspectives on Romans 9-11 edited by Jared Compton and Andrew David Naselli

 

WILL ALL ISRAEL BE SAVED? RELATED FAQs

Does the Amillennial view differ from other Reformed interpretations of Romans 11:26? The Amillennial view typically aligns with the covenantal perspective, understanding “all Israel” as either the full number of elect Jews throughout history or the church as the true Israel. Amillennialists emphasize that God’s promises to Israel find their fulfillment in Christ and the church, not in a future millennial kingdom. They see Romans 11:26 as confirming God’s faithfulness to save His elect from both Jewish and Gentile backgrounds.

• How do Postmillennialists understand “all Israel will be saved”? Postmillennialists often interpret Romans 11:26 as prophesying a future, widespread conversion of ethnic Jews that will help usher in the golden age of the church before Christ’s return. This mass conversion is seen as part of the gradual Christianisation of the world through Gospel proclamation. Postmillennialists view this as evidence of the Gospel’s eventual triumph in history before the second coming.
• What did John Calvin say about Romans 11:26? Calvin understood “all Israel” to refer primarily to the church as a whole—the true spiritual Israel comprising both Jews and Gentiles who come to faith. However, he also acknowledged that Paul was specifically addressing ethnic Israel’s future and suggested there would be a significant turning of Jews to Christ. Calvin emphasized that salvation for Jews comes through the same means as for Gentiles: faith in Christ alone.

Does Romans 11:26 support Christian Zionism? Reformed theology, even in its dispensational forms, generally distinguishes itself from modern Christian Zionism’s political implications. While dispensational Reformed thinkers affirm a future for ethnic Israel in God’s plan, they emphasize that this relates to spiritual salvation through Christ, not necessarily political entitlements or uncritical support for the modern state of Israel. Covenantal Reformed thinkers more explicitly reject connecting Romans 11:26 to political Zionism.

• Is there a connection between Romans 11:26 and the modern state of Israel? Reformed theologians differ on this question. Dispensationalists often see the reestablishment of Israel as potentially significant in God’s prophetic timeline and possibly preparing the way for the fulfillment of Romans 11:26. Covenant theologians typically view the modern state of Israel as a geopolitical reality without direct theological significance, emphasizing that God’s promises to Israel find their fulfillment in Christ and the church.
• How does the New Perspective on Paul influence interpretations of Romans 11:26? The New Perspective on Paul, associated with scholars like NT Wright, tends to emphasise the ethnic and covenant-historical dimensions of Paul’s argument in Romans 9-11. They often understand “all Israel” as ethnic Israel experiencing a future salvation that demonstrates God’s covenant faithfulness. However, they generally reject dispensationalism’s sharp distinction between Israel and the church, seeing the fulfillment of Israel’s story in Christ and His multi-ethnic people.

Does “all Israel will be saved” mean every individual Jewish person will be saved? No Reformed interpretation, whether dispensational or covenantal, understands Romans 11:26 to teach universalism for Jewish people. The phrase “all Israel” is understood corporately, referring either to the nation as a whole (while still requiring individual faith) or to the complete number of elect Jews throughout history. Reformed theology consistently maintains that salvation comes only through personal faith in Jesus Christ.

 

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