Thanks for the explanation, Sea Breeze. I notice you did not touch on the Scriptures I quoted. I stick to what Jesus said. All Israel will be saved in the sense of the nations as well as individual Israelites (Gal. 3:28, 29). You put your money on the nation of Israel. You will be sorely disappointed, that is if you follow Jesus' words. Israel is lumped among the nations. She will share in their fate. The emphasis has shifted from earthly Jerusalem to Mount Zion of heavenly Jerusalem. The temple will be built on earth with living stones (1 Cor. 3:16, 17; 2 Cor. 6:16; Eph. 2:21, 22). There's no temple in heaven (Rev. 21:22). So, who will make up the earthly temple?
A remnant of the nations: Hasel, an editor of TDOT, discusses a unique phrase “survivors of the nations” (pelîṭêhaggôyim, Isa. 45:20), which does not refer to Israelites who have escaped from the nations but to an eschatological remnant of pagan nations, who have escaped Yahweh’s judgment. “These survivors of the nations are offered salvation. The historical remnant of the nations is called to become a faithful remnant. They are to turn to Yahweh, the only God (v. 22), for only in Yahweh are righteousness and strength (v. 24). Here the remnant concept becomes universalistic, transcending nationalistic particularism.”
Hasel continues with Joel’s theme of salvation of a remnant: “On the eschatological day of Yahweh, “everyone who calls on the name of Yahweh shall be saved (mlṭpiel); for in Mount Zion and in Jerusalem there shall be escape (pelēṭâ), as Yahweh has said, and among the survivors (serîḏîm) shall be those whom Yahweh calls” (3:5[2:32]).
“All who call on God single-heartedly and turn to him will be saved. This passage does not say that Jerusalem/Zion will be saved as one nation among others; it speaks of the deliverance of a remnant, those who are called by Yahweh and are faithful to him. Obadiah also speaks of the day of Yahweh that is near against all nations (v. 15), a day on which the whole world will be judged. Like Joel, Obadiah proclaims: “On Mount Zion there shall be escape (pelēṭâ)” (v. 17).
“The purpose of the actions (judgment and word of revelation) and of the actors (escapees and the prophet) is to bring the people to knowledge of Yahweh. Those who know and acknowledge Yahweh have a future. In Yahweh is salvation.” TDOT, volume XI, pp. 564, 565.
A Jewish remnant: Hasel continues his discussion of the remnant: “Isa. 10:20–23 is the theological locus classicus of the remnant concept. The “survivors (pelēṭâ) of the house of Jacob” and the “remnant (šeʾār) of Israel” (v. 20) are those who rely on Yahweh and do not seek refuge in political powers. They return to their mighty God and trust faithfully in him (vv. 21, 22). The juxtaposition of the deliverance of the faithful remnant and the imminent judgment that spells the end of the nation (vv. 22, 23) means that Israel will cease to exist as a nation, but God will continue to carry out his plan with a faithful remnant.
“The promise of salvation in 37:31, 32 (= 2 Kings 19:30, 31) stresses the growth of the remnant: “The surviving remnant (pelēṭâhannišʾārâ) of the house of Judah shall again take root downward and bear fruit upward. For from Jerusalem a remnant (šeʾērîṯ) shall go out, and a band of survivors (pelēṭâ) from Mount Zion.” This historical remnant provides the basis for the eschatological remnant, which comprises those yet to come who are truly faithful to God. Yahweh will send these “survivors” to the nations, and “they shall declare my glory among the nations” (66:19, 20).” TDOT, vol. XI, p. 563.