Romans 11:2

And here again must be noticed what I have before reminded you of, — that by the verb foreknow, is not to be understood a foresight, I know not what, by which God foresees what sort of being any one will be, but that good pleasure, according to which he has chosen those as sons to himself, who, being not yet born, could not have procured for themselves his favor. 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 ye not, etc. As there were so few of the Jews who had believed in Christ, hardly another conclusion could have been drawn from this small number, but that the whole race of Abraham had been rejected; and creep in might this thought, — 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 collected under the protection of God, it was by no means probable, unless that had ceased, that the people should be miserably and wretchedly dispersed. To remove this offense, Paul adopts a most suitable example; for he relates, that in the time of Elias there was such a desolation, that there remained no appearance of a Church, and yet, that when no vestige of God’s favor appeared, the Church of God was, as it were, hid in the grave, and was thus wonderfully preserved.

It hence follows, that they egregiously mistake who form an opinion of the Church according to their own perceptions. And surely if that celebrated Prophet, who was endued with so enlightened a mind, was so deceived, when he attempted by his own judgment to form an estimate of God’s people, what shall be the case with us, whose highest perspicuity, when compared with his, is mere dullness? Let us not then determine any thing 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 it also be remembered by us, that they are foolish and presumptuous who calculate the number of the elect according to the extent of their own perception: for God has a way, easy to himself, hidden from us, by which he wonderfully preserves his elect, even when all things seem to us past 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, at this day, which the holy Fathers had not formerly experienced: for novelty, we know, is a grievous engine to torment weak minds.

As to the words, In Elias, I have retained the expression of Paul; for it may mean either in the history 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 the Greek by ἐν, in, is often taken in Hebrew for of

How he appeals to God, etc It was certainly a proof how much Elias honored the Lord, that for the glory of his name he hesitated not 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 visited. There is however in this passage, which Paul quotes, no imprecation, but a complaint only: but as he complains in such a way as to despair of the whole people, there is no doubt but 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 for an indefinite number, 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 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 they only 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 those only 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 a purity of mind, but that they had also 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 in 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: and in order more fully to confirm this, he expressly calls them a remnant that survived through the grace of God: and 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: and 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.