John Calvin Commentary Romans 11:2

"God did not cast off his people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel:" — Romans 11:2 (ASV)

God has not cast away, etc. This is a negative answer, accompanied by a qualifying clause. For if the Apostle had unreservedly denied that the people were rejected, he would have been inconsistent with himself; but by adding a modification, he shows it to be such a rejection that God’s promise is not thereby made void. So the answer may be divided into two parts: first, that God has by no means cast away the whole race of Abraham, contrary to the tenor of his own covenant; and second, that yet the fruit of adoption does not exist in all the children of the flesh, because secret election precedes. Thus, general rejection could not have meant that no seed would be saved, for the visible body of the people was rejected in such a manner that no member of the spiritual body of Christ was cut off.

If anyone asks, “Was not circumcision a common symbol of God’s favor to all the Jews, so that they ought to have all been counted his people?” To this, the obvious answer is that as outward calling is of itself ineffectual without faith, the honor which the unbelieving refuse when offered is justly taken from them. Thus a special people remain, in whom God exhibits evidence of his faithfulness; and Paul derives the origin of constancy from secret election. For it is not said here that God regards faith, but that he stands to his own purpose, so as not to reject the people whom he has foreknown.

And here again, we must note what I have reminded you of before: that by the verb foreknow is not to be understood a foresight—I know not what—by which God foresees what sort of being anyone will be, but that good pleasure according to which he has chosen those as sons to himself, who, not yet being born, could not have procured his favor for themselves.

So he says to the Galatians that they had been known by God (Galatians 4:9), for he had anticipated them with his favor, so as to call them to the knowledge of Christ. We now perceive that, though universal calling may not bring forth fruit, yet the faithfulness of God does not fail, inasmuch as he always preserves a Church as long as there are elect remaining. For though God invites all people indiscriminately to himself, yet he does not inwardly draw any but those whom he knows to be his people, and whom he has given to his Son, and of whom also he will be the faithful keeper to the end.

Know you not, etc. As there were so few Jews who had believed in Christ, hardly any other conclusion could have been drawn from this small number than that the whole race of Abraham had been rejected. This thought might also creep in: that in so vast a ruin, no sign of God’s favor appeared.

For since adoption was the sacred bond by which the children of Abraham were kept together under the protection of God, it was by no means probable that the people would be so miserably and wretchedly dispersed, unless that bond had ceased. To remove this offense, Paul adopts a most suitable example. He relates that in the time of Elias there was such a desolation that there remained no appearance of a Church; and yet, when no vestige of God’s favor appeared, the Church of God was, as it were, hidden in the grave and was thus wonderfully preserved.

It follows from this that those who form an opinion of the Church according to their own perceptions egregiously mistake. And surely, if that celebrated Prophet, who was endowed with so enlightened a mind, was so deceived when he attempted by his own judgment to form an estimate of God’s people, what will be the case with us, whose highest clarity of insight, when compared with his, is mere dullness? Let us not then determine anything rashly on this point, but rather let this truth remain fixed in our hearts: that the Church, though it may not appear to our eyes, is sustained by the secret providence of God. Let us also remember that those who calculate the number of the elect according to the extent of their own perception are foolish and presumptuous, for God has a way—easy for himself, though hidden from us—by which he wonderfully preserves his elect, even when all things seem to us beyond all remedy.

And let readers observe this: that Paul distinctly compares here and elsewhere the state of things in his time with the ancient condition of the Church, and that it serves in no small degree to confirm our faith when we bear in mind that nothing happens to us today which the holy Fathers had not formerly experienced. For novelty, we know, is a grievous instrument to torment weak minds.

As to the words, In Elias, I have retained Paul’s expression, for it may mean either “in the history of Elias” or “in the business of Elias.” Though it seems to me more probable that Paul has followed the Hebrew mode of speaking; for ב, beth, which is rendered in Greek by ἐν, in, is often taken in Hebrew for of.

How he appeals to God, etc. It was certainly a proof of how much Elias honored the Lord that, for the glory of his name, he did not hesitate to make himself an enemy to his own nation and to pray for their utter ruin, because he thought that the religion and worship of God had perished among them. But he was mistaken in charging the whole nation (himself alone excepted) with that impiety, for which he wished them to be severely punished. However, in this passage which Paul quotes, there is no imprecation, only a complaint. But as he complains in such a way as to despair of the whole people, there is no doubt that he gave them up to destruction. Let us then especially notice what is said of Elias, which was this: that when impiety had everywhere prevailed and overspread almost the whole land, he thought that he was left alone.

I have reserved for myself seven thousand, etc. Though you may take this finite number for an indefinite one, it was yet the Lord’s design to specify a large multitude. Since, then, the grace of God prevails so much in an extreme state of things, let us not lightly give over to the devil all those whose piety does not openly appear to us.

It also ought to be fully imprinted on our minds that, however impiety may everywhere prevail and dreadful confusion spread on every side, yet the salvation of many remains secured under the seal of God.

But so that no one may, under this error, indulge his own sloth (as many seek hiding-places for their vices in the hidden providences of God), it is right to observe again that only those are said to be saved who continue sound and unpolluted in the faith of God. This circumstance in the case ought also to be noticed: that only those remained safe who did not prostitute their body—no, not even by an external act of dissimulation—to the worship of idols. For he not only ascribes to them purity of mind, but also points out that they had kept their body from being polluted by any filthiness of superstition.

So then also at this time, etc. He applies the example to his own age; and to make all things alike, he calls God’s people a remnant—that is, in comparison with the vast number among whom impiety prevailed. And, alluding at the same time to the prophecy he had quoted from Isaiah, he shows that in the midst of a miserable and confused desolation the faithfulness of God yet shone forth, for there was still some remnant.

In order more fully to confirm this, he expressly calls them a remnant that survived through the grace of God. Thus he bore witness that God’s election is unchangeable, according to what the Lord said to Elias: that where the whole people had fallen away to idolatry, he had reserved for himself seven thousand. Hence we conclude that through his kindness they were delivered from destruction. Nor does he simply speak of grace; but he now calls our attention also to election, that we may learn reverently to rely on the hidden purpose of God.

One thing then that is laid down is that few are saved in comparison with the vast number of those who assume the name of being God’s people; the other is that those are saved by God’s power whom he has chosen with no regard to any merit. The election of grace is a Hebrew idiom for gratuitous election.