To all that be in Rome,.... These words contain both the inscription of the epistle, and the apostle's usual salutation, as in all his epistles, The inscription of it is not to the Roman emperor; nor to the Roman senate, nor to all the inhabitants in Rome; but to all the saints there, whether rich or poor, bond or free, male or female, Jew or Gentile, without any distinction, being all one in Christ Jesus: and these are described as

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In Rome (ἐν Ῥώμῃ)

The words are omitted in a MS. Of the tenth or eleventh century, and in a cursive of the eleventh or twelfth. The words ἐν Ἑφέσῳ in Ephesus, are also omitted from Ephesians 1:1, by two of the oldest MSS. On which fact has arisen the theory that the Ephesian Epistle was encyclical, or addressed to a circle of churches, and not merely to the church at Ephesus. This theory has been very widely received. With this has been combined the omission of in Rome from the Roman Epistle, and the attempt has been made to show that the Roman Epistle was likewise encyclical, and was sent to Ephesus, Thessalonica, and possibly to some other churches. Archdeacon Farrar advocates this view in "The Expositon," first ser., 9, 211; and also in his "Life and Work of Paul," ii., 170. This theory is used to defend the view which places the doxology of Romans 16:25-27 at the end of ch. 14. See note there.

Called to be saints (κλητοῖς ἁγίοις)

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To all that be in Rome - That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there.

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Called to be saints - Invited to become holy persons, by believing the Gospel and receiving the gifts of the Holy Ghost. Or, here, the word may have the meaning of made or constituted, as above; κλητοις αγιοις, to all that be in Rome, Constituted saints, for they had already received the Gospel grace, and were formed into a Christian Church.

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To all that be in Rome, beloved of God, called to be saints: {o} Grace to you and peace from God our Father, and the Lord Jesus Christ.

(o) God's free good will: by peace the Hebrews mean a prosperous success in all things.

1:7 To all that are in Rome. To all Christians in Rome. The letter is addressed to the church in the great imperial city. Rome was the capital of the world, the home of Nero, the emperor, the largest city on earth, supposed to contain about two million inhabitants.

Saints. All Christians were called saints by the New Testament writers. Any one consecrated to a holy life is a saint.

Grace to you and peace. This is the ordinary New Testament Christian salutation. It is the expression of a prayer that God the Father and our Lord may bestow favor and peace upon them. See 1Co 1:3 2Co 1:2 Ga 1:3 Eph 1:2 Col 1:2 1Th 1:1 2Th 1:2 Phm 1:3.

From God our Father, and the Lord Jesus Christ. The Father is the source, and our Lord Jesus Christ the mediator and procurer of these blessings. It is plain that Paul was not a Unitarian. Let it be noted that this section, written, as admitted by skeptical critics, less than thirty years after the crucifixion, by Paul, to a body of believers at a distance from Judea, affirms the main facts of the Gospels: (1) That Jesus was the Son of God. (2) That he took upon himself our nature. (3) That he displayed divine power. (4) That he was raised from the dead. (5) That men are saved by the obedience of the faith.

1:7 To all that are in Rome - Most of these were heathens by birth, Ro 1:13, though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church. Only some had begun to meet in the house of Aquila and Priscilla. Beloved of God - And from his free love, not from any merit of yours, called by his word and his Spirit to believe in him, and now through faith holy as he is holy. Grace - The peculiar favour of God. And peace - All manner of blessings, temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic benediction. From God our Father, and the Lord Jesus Christ - This is the usual way wherein the apostles speak, God the Father, God our Father. Nor do they often, in speaking of him, use the word Lord, as it implies the proper name of God, Jehovah. In the Old Testament, indeed, the holy men generally said, The Lord our God; for they were then, as it were, servants; whereas now they are sons: and sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ; and on Christ, as he presents us to the Father.

7. beloved of God-(Compare De 33:12; Col 3:12).

Grace, &c.-(See on [2175]Joh 1:14).

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