Romans 1:7

I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father "God," and invoke Jesus Christ as "Lord." But when Christ alone (is mentioned), I shall be able to call Him "God," as the same apostle says: "Of whom is Christ, who is over all, God blessed for ever."

First Paul prays that the Romans might receive the grace of God, by which all believers enjoy salvation. Then he asks for peace, by which God gives to all the restoration of virtue. For the one who accepts the gospel way of life has peace …

"To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ." See how continually he puts the word "called," saying, "called to be an Apostle; among whom ye also are called; to all that be in Rome, called:" and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? on this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learnt that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, "beloved of God." For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? from Love. […]

Paul does not say "to the saints" lightly—for "many are called but few are chosen" and not all have remained in their calling—but so that he would not be throwing holy things to dogs. … According to the heretics, if Christ is the Lord and …

Not simply: "to all who are in Rome," but: "beloved of God." From what is it evident that they are beloved? From sanctification; and he calls all believers saints. He added: "called," implanting in the memory of the Romans the beneficence of God and showing …

Then the persons greeted are described: first, from their place when he says to all who are in Rome. To all, indeed, because he sought the salvation of all: I wish that all were as I myself am (1 Cor 7:7); also the Lord had …

The favours desired: Grace and peace. The Old-Testament salutation was, Peace be to you; but now grace is prefixed-- grace, that is, the favour of God towards us or the work of God in us; both are previously requisite to true peace. All gospel blessings are included in these two: grace and peace.

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.

To all that be in Rome,....

We speak of God's love by his bounty and beneficence, and so he hath a common love to all mankind and a peculiar love for true believers; and between these there is a love he hath for all the body of visible Christians. The duty of Christians; and that is to be holy, for hereunto are they called, called to be saints, called to salvation through sanctification.

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. Beloved of God - Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were “not” those merely who had been invited to the external privileges of the gospel.

The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [OLSHAUSEN].

quarantine:debris (2026-07-29) — odd-straight-quotes

IN a few minutes we shall gather together as members of the Church of Christ to celebrate the memorial of His death. It is a memorable sight to see so many Christian people sitting together with the objective of observing this ordinance.

IN a few minutes we shall gather together as members of the Church of Christ to celebrate the memorial of His death. It is a memorable sight to see so many Christian people sitting together with the objective of observing this ordinance. Frequently, as I have seen it, I must confess that when sitting in the chair at the head of the table, I often feel overawed with the remembrance that it is the largest gathering of Christians anywhere beneath the sun, and that they have come there with one common objective, namely, to show our Lord's death "till He comes." The question then rises in our minds whether there is real fellowship in all this, for if there is not, it is a great sham, and the more numerous we are, if we have not fellowship with Christ and with one another, the greater is the deception—it is only having a name to live while we are dead. So I want, tonight, not so much to preach to you as to exhort you, who are about to gather to this holy festival, to think that your thoughts shall go out toward all your Christian Brothers and Sisters, and that you shall feel the power of that precious blood which makes us nearer akin than even the blood of Adam—that blood of Jesus which makes us truly Brothers and Sisters, yes, members of one body, and so united by living communion, the one to the other. In this first chapter of the Epistle to the Romans, you see the spirit of communion in the Apostle Paul. He was, he says, anxious to do good to others. He longed to see the Roman Christians in order that he might impart to them some spiritual gift. While he is writing to them you can see that he is anxious that they may have the best things that they can have. All his desire is for their good—he is lovingly interested in their welfare.

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. Grace to you - χαρις υμιν; May you be partakers of the Divine favor, the source whence every blessing is derived. I think it necessary, once for all, to give the several acceptations of this word grace which occur in the sacred writings. 1. The word χαριν signifies in general favor or benevolence, but especially that favor which is powerful and active, and loads its objects with benefits. Luk 1:30: Fear not, Mary, thou hast found Favor, χαριν, with God. Luk 2:40: And the child grew - and the Grace of God, χαρις θεου, the favor of God was upon him. Luk 1:52: And Jesus increased in Favor, χαριτι Grace, with God and man. Act 2:47: Having Favor, χαριν, Grace, with all the people. Act 4:33: And great Grace, χαρις, Favor, was upon them all. The apostles were at that time in universal favor with the multitude. In this sense the word occurs in a great variety of places, both in the Old and New Testaments. 2. Hence it is often used for the blessing which it dispenses; for, if God be favourably disposed towards a person, his beneficent acts, in that person’s behalf, will be a necessary consequence of such favor. Joh 1:14: Full of Grace and truth; accomplished in all spiritual blessings. Joh 1:16: And Grace upon Grace: he who is full of the most excellent blessings, confers them liberally on all believers. Act 11:23: When he had seen the Grace of God, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. 1Co 1:4: For the Grace of God which is given you - the Divine blessings conferred upon you. […]