`And so all Israel will be saved': Competing Interpretations of Romans 11.26 in Pauline Scholarship*
Paul's claim in Rom. 11.26 that `all Israel will be saved' has often perplexed New Testament scholars. Whereas the classic view in Reformed theology treats `all Israel' as a reference to the church, which replaces historical Israel, some contemporary scholars hold to a two-covenant vi...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2008
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| In: |
Journal for the study of the New Testament
Year: 2008, Volume: 30, Issue: 3, Pages: 289-318 |
| Further subjects: | B
Elect
B Parousia B Saved B Israel B Paul |
| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | Paul's claim in Rom. 11.26 that `all Israel will be saved' has often perplexed New Testament scholars. Whereas the classic view in Reformed theology treats `all Israel' as a reference to the church, which replaces historical Israel, some contemporary scholars hold to a two-covenant view whereby Israel is saved irrespective of Christ faith. In contrast to these, Mark D. Nanos has proposed his own unique reading of the passage. The dominant trend today, however, is for scholars to understand Paul to teach the future salvation of historical Israel at the parousia. Nevertheless, there are still others who understand `all Israel' to mean the total elect from the nation. This article will explore Paul's argument in Rom. 11 in dialogue with these approaches. It will be demonstrated that this last reading represents the most plausible interpretation of the biblical text. |
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| ISSN: | 1745-5294 |
| Contains: | Enthalten in: Journal for the study of the New Testament
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| Persistent identifiers: | DOI: 10.1177/0142064X07088405 |