Romans 1:7

Romans 1:7. To all that are in Rome. This is the address proper, indicating the recipients of the letter. The Christians at Rome, of whatever nationality, are viewed as one community, though not addressed as a ‘church.' The city was so large that they may have worshipped in various domestic congregations (comp. chap. Romans 16:5). But it does not follow that the organizations were imperfect; for while Paul in all the Epistles written before this time (Thessalonians, Galatians, Corinthians) addresses the churches, in his subsequent letters to the fully organized Christian congregations at Ephesus, Philippi, and Colosse, he does not.

Beloved of God. Because reconciled to God through Christ (chaps. Romans 5:5; Romans 8:19).

Called to be saints. Just as Paul Vas called to be an Apostle (Romans 1:1), implying that they actually were what they were called to be. ‘Saints' refers first of all to consecration to God, and then as a consequence to holiness. This must always be borne in mind. (Since the greeting forms of itself a grammatically complete sentence, it seems best to place a period after ‘saints.')

Grace to you, and peace. This is the Christian greeting. The word translated ‘grace' is akin to the common Greek salutation, while ‘peace' is the Hebrew salutation. The two, as here lifted up into Christian usage, are related to each other as cause and effect: the one is God's feeling toward us; the other the result in us. The connection shows what a profound sense is attached to both. The greeting seems to be an earnest wish or prayer, rather than an authoritative benediction, but on this point there is room for discussion. There is no verb in the original, and to this usage the English version conforms here, but not elsewhere.

From God our Father. This refers to the new and special relation which Christians hold to God, as adopted sons (Romans 8:15; Galatians 4:5).

And the Lord Jesus Christ. This joining of Christ with God our Father as the personal source of ‘grace and peace' to us, is a strong incidental proof of the divinity of Christ. No one who believed the Hebrew Scriptures would thus associate the eternal Jehovah with a mere man. At the same time, we learn elsewhere that the Father is the Author, and Jesus Christ the mediator and procurer of these blessings.

This section assumes the fundamental facts of Christianity. Written less than thirty years after the death of Christ, to a body of believers far removed from Judea, it is itself sufficient evidence that the Gospels contain history, and not myths or fictions, that the doctrines peculiar to Christianity were proclaimed and believed from the first, and are not the inventions of after ages. Paul goes further, and affirms that the main facts were promised in the Old Testament. The Person of Christ, the Incarnation, the Resurrection, the universal Lordship of Jesus Christ, these are the facts. Faith in Him, loyal allegiance to Him, universal proclamation of Him all for His glory this is the human response to the facts of salvation. This was the substance of Christianity in the first century, and this is its substance now. Such a gospel is imperishable, and the letter which treats of it most systematically is not for one place and age alone, out of universal interest and of permanent authority, even as this distinctively Christian greeting is as precious to us now as to the Roman Christians then.