# Lehre und Wehre_St. Louis Missouri_November 1859_S324
# AI translation — CHI Digital Archive (demonstration)

324 Whether Rom. 11:25, 26, 27 [teaches] a solemn [conversion of the Jews] still to be expected, etc.

but rather in the matter under discussion, and so must be established from elsewhere. The learned philologist H. A. W. Meyer accordingly writes in his critical-exegetical Commentary on the N. T. on our passage: "Καὶ οὕτω, and in this manner, so that Israel's partial hardening lasted until the entrance of the totality of the Gentiles. That οὕτω is equivalent to τότε (then) (Tholuck and B.) is false, even in passages such as Acts 7:8; 20:11; 1 Thess. 4:17" — (passages which Philippi, as noted above, wrongly cites as proof-texts that our particle also signifies temporal sequence).

The little word οὕτω therefore also strips from those who wish to derive from our passage a solemn conversion of the Jews still to be expected the credit of holding strictly, in doing so, to the words of Scripture. Had they done this, they would arrive at quite a different result. When the apostle writes: "Blindness has happened in part to Israel, until the fullness of the Gentiles has come in, and so all Israel shall be saved," this can mean nothing other than: In this way, or in this manner, shall all Israel be saved — namely, that upon Israel, until the fullness of the Gentiles has come in, blindness or hardening has come in part, not throughout. The particle "so" absolutely requires that the writer, in what precedes or in what follows, has stated the manner in which the matter happens, has happened, or will happen; and since "so" in our passage can be referred, only with the greatest strain, to the following words, "as it is written,"*) nothing remains but to seek, in the words immediately preceding, the description of the manner in which what Paul says with the words "that all Israel shall be saved" comes to pass. With the little word "so," the apostle has cut off all self-made notions about the salvation of all Israel and pointed the reader to his own preceding words. The sense of his words is therefore, to go one step further, this: Israel's hardening is only a partial one, and indeed only partial for so long, until the fullness of the Gentiles shall have come in, that is, until the whole number of Gentiles chosen by God shall have entered the kingdom of Christ, hence until the Last Day; and in this way and in this manner all Israel will then be saved, that is, all the Jews chosen by God. For since, even after the rejection of Christ by the Jewish people, the Gentiles have no advantage over the Jews, but rather, as long as Gentiles enter the kingdom of God, Jews too — because only a part of them has met with hardening — will continue, ever and again, to enter into it, no Jew chosen by God to eternal life will be left behind

*) Meyer writes: "Glöckler finds the correlate of οὕτω in the following καθώς. But the clause 'and so all Israel shall be saved' would then stand too detached from what precedes; moreover, Paul does not elsewhere customarily cite 'so, as it is written' in this way."