Teks -- Romans 1:7 (NET)

1:7 To all those loved by God in Rome, called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 1:7 - In Rome

In Rome ( en Rōmēi ).

One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit en Rōmēi in Rom 1:15. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of en Ephesōi in Eph 1:1 from Aleph and B (the two oldest and best MSS.).

Robertson: Rom 1:7 - Beloved of God

Beloved of God ( agapētois theou ).

Ablative case of theou after the verbal adjective like didaktoi theou (taught of God) in Joh 6:45 (Robertson, Grammar , p. 516).

Robertson: Rom 1:7 - From God our Father and the Lord Jesus Christ

From God our Father and the Lord Jesus Christ ( apo theou patros hēmōn kai kuriou Iēsou Christou ).

"St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it"(Sanday and Headlam). Paul’ s theology is clearly seen in the terms used in Rom 1:1-7.

Vincent: Rom 1:7 - In Rome

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 Eph 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 Rom 16:25-27 at the end of ch. 14. See note there.

Vincent: Rom 1:7 - Called to be saints

Called to be saints ( κλητοῖς ἁγίοις )

Or, saints by way of call . See on called to be an apostle , Rom 1:1. It is asserted that they are what they are called . The term ἅγιοι saints is applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Act 9:32, Act 9:41; Act 26:10); 2, as members of a spiritual community (1Co 1:2; Col 3:12); 3, as individually holy (Eph 1:18; Col 1:12; Rev 13:10).

Wesley: Rom 1:7 - To all that are in Rome

Most of these were heathens by birth, Rom 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.

Wesley: Rom 1:7 - 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.

Wesley: Rom 1:7 - Grace

The peculiar favour of God.

Wesley: Rom 1:7 - 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.

JFB: Rom 1:7 - beloved of God

(Compare Deu 33:12; Col 3:12).

JFB: Rom 1:7 - Grace, &c.

(See on Joh 1:14).

JFB: Rom 1:7 - and peace

The peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Phi 4:7).

JFB: Rom 1:7 - from God our Father, and the Lord Jesus Christ

"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. 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].

Clarke: Rom 1:7 - Called to be saints

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

Clarke: Rom 1:7 - Grace to you

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. 2Co 9:8 : God is able to make all Grace abound toward you; i.e. to enrich you with every benediction. This is also a very common acceptation of the word; and in this sense the word grace or favor is now generally understood among religious people. The grace of God meaning with them some Divine or spiritual blessing communicated

3.    It is sometimes taken for the whole of the Christian religion, as being the grandest possible display of God’ s favor to a lost, ruined world: and in this sense it appears to be used, Joh 1:17 : For the Law was given by Moses; but Grace and truth came by Jesus Christ: where the term Grace is evidently opposed to Law; the latter meaning the Mosaic, the other the Christian, dispensation. Act 13:43 : Barnabas persuaded them to continue in the Grace of God; i.e. to hold fast their profession of the religion of Christ. Rom 6:14 : Ye are not under the Law, but under Grace - ye are no longer under obligation to fulfill the Mosaic precepts, but are under the Christian dispensation. See also Rom 6:15; and see 2Co 1:12; 2Co 6:1; Gal 1:6; Col 1:6; 2Ti 2:1, Tit 2:11 : The Grace of God, that bringeth salvation unto all men, hath appeared. The Jewish religion was restricted in its benefits to a few; but the Christian religion proposes the salvation of all men; and the author of it has become a sacrifice for the sins of the whole world. Heb 12:15 : Looking diligently lest any man fall from the Grace of God - lest any man apostatize from the Christian religion, and the blessings of pardon and holiness which he has received through it. 1Pe 5:12 : This is the true Grace of God wherein ye stand - the Christian religion which ye have received is the genuine religion of God

4.    It signifies all the blessings and benefits which Christ has purchased, and which he gives to true believers, both in time and eternity. See Rom 5:15, Rom 5:17, where the grace of God is opposed to death; i.e. to all the wretchedness and misery brought into the world by Adam’ s transgression. 1Co 16:23 : The Grace of the Lord Jesus Christ be with you all - May every blessing purchased by Christ’ s passion and death be the portion of you all. Gal 5:4 : Ye are fallen from Grace - ye have lost the blessings of the Gospel by submitting to circumcision

5.    It signifies the apostolic and ministerial office, or the authority to propagate the Christian religion, and the unction or influence by which that office is executed; so in the 5th verse of this chapter, (Rom 1:5) as has been already noted: By whom we have received Grace and apostleship, or, the apostolic office. Rom 13:3 : I say, through the Grace given unto me; i.e. I command you, by the authority of my apostolic office, etc. See also Rom 13:6

6.    It signifies a gift, salary, or money collected for the use of the poor. 1Co 16:3 : Whomsoever ye shall approve - them will I send to bring your Liberality, την χαριν υμων, your Grace; i.e. the collection made for the poor saints: see 1Co 16:1. 2Co 8:4 : Praying us - that we would receive the Gift, την χαριν, the Grace, the contribution made in the Churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. 17:22: He will keep the Good Deeds of man, χαριν, the same as ελεημοσυνη, alms, in the beginning of the verse; and it signifies a kind or friendly act, in the same author. Ecclus. 29:16: Forget not the Friendship, χαριτας, of thy surety. Graces or χαρις, was a deity among the ancients; and the three Graces, αι τρεις χαριτες, were called Pitho, Aglaia, and Euphrosyne; πειθω, mild persuasion; αγλαια, dignity; ευφροσυνη, liberality and joyfulness; and these were always painted naked, to show that all benefits should be gratuitous, this being essential to the nature of a gift. See Suidas, in χαριτας

7.    It sometimes signifies merely thanks or thanksgiving. See Luk 17:9 : Doth he thank, μη χαριν εχει, that servant? Rom 6:17 : But God be Thanked, χαρις οε τω θεω . 1Co 10:30 : For if I by Grace, χαριτι, Thanksgiving, as our margin has it, and properly

8.    It signifies remuneration, wages, or reward Luk 6:32-34 : If ye love them that love you - do good to them which do good to you - lend to them of whom ye hope to receive, what Thank have ye? ποια υμιν χαρις εστι ; what Reward have ye? This appears, from the parallel place, Mat 5:46, to be most evidently the meaning: τινα μισθον εχετε ; what Reward have ye? The word is used in this sense by several Greek writers

9.    It signifies whatever is the means of procuring the favor or kindness of another. 1Pe 2:19, 1Pe 2:20 : For this is Thankworthy, τουτο γαρ χαρις παρα τῳ Θεῳ, this is the means of Procuring Favor from God

10.    It signifies joy, pleasure, and gratification, which is the, meaning of cara, and with which it is often confounded in the New Testament. Phm 1:7 : For we have great Joy, χαριν γαρ εχομεν πολλην . Tobit 7:18: The Lord give thee Joy, χαριν, for this thy sorrow. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, 2Co 1:15

11.    It signifies the performance of an act which is pleasing or grateful to others. Act 24:27 : Felix, willing to show the Jews a Pleasure, χαριτας καταθεσθαι, to perform an act which he knew would be highly gratifying to them

12.    It signifies whatever has the power or influence to procure favor, etc. Suavity, kindness, benevolence, gentle demeanour. Luk 4:22 : All wondered at the Gracious Words, τοις λογοις της χαριτος, the benevolent, kind, and tender expressions; such as his text, Luk 4:18, would naturally lead him to speak. He hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, etc. Eph 4:29; Col 4:6 : Let your speech be always with Grace; i.e. gracious, kind, benevolent, savouring of the doctrine of Christ: it is thus used by several Greek writers. See Schleusner. As the word χαρις Grace, most frequently signifies some blessing or benefit calculated to promote human happiness, it is generally derived from χαρω, I rejoice, because of the effect produced by the blessing

Clarke: Rom 1:7 - And peace

And peace - ειρηνη, the same as שלום shalom in Hebrew, generally signifying all kinds of blessing, but especially harmony and unity, and the bond of such unity. The most probable derivation of the word ειρηνη is from ειρω, I bind, and εν, one - because peace unites and binds those who were, by discord, before disunited. In the New Testament it signifies -

1.    Peace, public or private, in the general acceptation of the word, as implying reconciliation and friendship; and to the etymology of the word the apostle seems to allude in Eph 4:3 : Endeavouring to keep the Unity of the Spirit in the Bond of Peace. Act 12:20 : They of Tyre and Sidon desired Peace - they sought reconciliation, with Herod, by means of Blastus, the king’ s chamberlain

2.    It signifies regularity, good order. 1Co 14:33 : God is not the God of confusion, but of Peace

3.    It signifies the labor or study of preserving peace and concord; and this is supposed to be its meaning, Mat 10:34; Luk 12:51; and Act 7:26. Rom 14:17 : For the kingdom of God is righteousness and Peace - the Christian dispensation admits of no contention, but inculcates peace. 1Co 7:15 : God hath called us to Peace - to labor to preserve quietness and concord. Heb 12:14 : Follow Peace - labor to preserve it

4.    It signifies the author or procurer of peace and concord. Eph 2:14 : He is our Peace - the author of concord betwixt Jews and Gentiles

5.    It signifies the Gospel and its blessings. Eph 2:17 : And came and preached Peace to you which were afar off, and to them that were nigh

6.    It signifies all kinds of mental and corporeal happiness, and especially the happiness of Christians. Luk 1:79 : To guide our feet into the way of Peace - to show us the way to obtain true happiness. Luk 19:42 : The things which belong unto thy Peace - that by which thou mightest have been made truly happy. 1Th 5:23 : The very God of Peace - God, the only source of true felicity. Joh 16:33 : These things have I spoken unto you, that in me ye might have Peace - that ye might have confidence and happiness in believing on me as your only Savior

7.    It signifies good wishes and affectionate prayers. Mat 10:13 : And if the house be worthy, let your Peace come upon it. Our Lord commands his disciples, Mat 10:12, to salute the house into which they entered; and this was done by saying, Peace be unto this house! that is, Let every blessing, spiritual and temporal, be the portion of this family! See Luk 10:6; Joh 14:27; Act 15:33 : They were let go in Peace - they had the most fervent and affectionate prayers of the Church

8.    It signifies praise. Luk 19:38 : Peace in heaven and glory in the highest! - May all the heavenly host praise God, and give him the highest honor

9.    It signifies benignity, benevolence, favor. Rom 5:1 : Being justified by faith, we have Peace with God - In consequence of having our sins forgiven, we have a clear sense of the Divine favor. Phi 4:7 : The Peace of God which passeth all understanding - the inexpressible blessedness of a sense of the Divine favor. See Schleusner’ s Lexicon

Clarke: Rom 1:7 - From God our Father

From God our Father - The apostle wishes them all the blessings which can flow from God, as the fountain of grace, producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus Christ. See the note on Act 28:31.

Calvin: Rom 1:7 - NO PHRASE

7.=== To all of you who are at Rome, === etc. By this happy arrangement he sets forth what there is in us worthy of commendation; he says, that first the Lord through his own kindness made us the objects of his favor and love; and then that he has called us; and thirdly, that he has called us to holiness: but this high honor only then exists, when we are not wanting to our call.

Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God’s free and paternal love towards us; for he makes this the first thing — God loves us: and what is the cause of his love, except his own goodness alone? On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen. We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness. (1Th 4:7.) As the Greek can be rendered in the second person, I see no reason for any change.

===Grace to you and peace, === etc. Nothing is more desirable than to have God propitious to us, and this is signified by grace; and then to have prosperity and success in all things flowing from him, and this is intimated by peace; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse. The very foundation then of our felicity is the favor of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities. ²⁵ And then as he prays to God for peace, we must understand, that whatever good comes to us, it is the fruit of divine benevolence. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings. Worthily indeed is this honor rendered to him, who is not only the administrator and dispenser of his Father’s bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God’s blessings come to us. ²⁶

There are those who prefer to regard the word peace as signifying quietness of conscience; and that this meaning belongs to it sometimes, I do not deny: but since it is certain that the Apostle wished to give us here a summary of God’s blessings, the former meaning, which is adduced by Bucer, is much the most suitable. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favor of God, which not only alone brings to us eternal felicity but is also the source of all blessings in this life.

TSK: Rom 1:7 - To all // beloved // called // Grace // peace // God // and the Lord

To all : Act 15:23; 1Co 1:2; 2Co 1:1; Phi 1:1; Col 1:2; Jam 1:1; 1Pe 1:1, 1Pe 1:2; Jud 1:1; Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 2:29, Rev 3:1, Rev 3:7, Rev 3:14, Rev 3:22

beloved : Rom 9:25; Deu 33:12; Psa 60:5; Son 5:1; Col 3:12; 1Ti 6:2

called : Rom 1:6; 1Co 1:2; Col 3:15; 1Th 4:7; 1Pe 1:15; 2Pe 1:3

Grace : 1Co 1:3-9; 2Co 1:2; Gal 1:3; Eph 1:2; Phi 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3; 1Pe 1:2; 2Pe 1:2; 2Jo 1:3; Jud 1:2; Rev 1:4, Rev 1:5

peace : Rom 5:1

God : Mat 5:16, Mat 6:8, Mat 6:9; Joh 20:17; Gal 1:4; Phi 4:20; 1Th 1:3; 2Th 1:1; 1Jo 3:1

and the Lord : Act 7:59, Act 7:60; 1Co 16:23; 2Co 12:8-10, 2Co 13:14; Gal 6:18; Eph 6:23, Eph 6:24; Phi 4:13, Phi 4:23; 1Th 3:11-13, 1Th 5:28; 2Th 2:16, 2Th 2:17, 2Th 3:16, 2Th 3:18; 2Ti 4:22; Phm 1:25; Rev 22:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 1:7 - To all that be in Rome // Called to be saints // Grace to you, and peace // From God our Father, and the Lord Jesus Christ // Answer

To all that be in Rome he doth not direct this Epistle to all that there inhabited, as to the emperor and senate, &c.; but to the church, and all the Christians there, as appears by the two following phrases. He wrote not to those only which were Romans by nation, but to all the faithful, whether Jews or Gentiles, bond or free, for they were all one and alike in Christ. They are deceived that think this Epistle, because directed to the Romans, was written in Latin. The Greek tongue was well understood in that city. Juvenal calls Rome a Greek city, because the inhabitants, as well natives as strangers, did some of them use, and most of them understand, that language.

Called to be saints or, called saints; though there might be hypocrites amongst them, yet they were denominated from the better part. The Jews of old were only accounted a holy nation or people; and the Gentiles, common or unclean; but now that difference is taken away, faith in Jesus Christ, and effectual calling, makes the Gentiles holy as well as the Jews. The name saint doth not denote a perfection in holiness, but one that is devoted and consecrated to God, who is holy in heart and life, though he hath many imperfections.

Grace to you, and peace: under these two words, grace and peace, are comprehended all spiritual and temporal blessings. It is a usual salutation or benediction in the Epistles of this apostle: see 1Co 1:3 2Co 1:2 Gal 1:3 Eph 1:2 Phi 1:2 Col 1:2 2Th 1:2 1Ti 1:2 Tit 1:4 Phm 1:3 . See the like in the Epistles of Peter, 1Pe 1:2 2Pe 1:2 . See also 2Jo 1:3 Rev 1:4 .

From God our Father, and the Lord Jesus Christ: why is there no mention made here of the Holy Ghost?

Answer. Because he is implied in his gifts: grace and peace are the fruits and gifts of the Holy Spirit. In other salutations the Holy Ghost is expressed; see 2Co 13:14 ; and here, when the Father and Son are named, he is plainly implied.

Haydock: Rom 1:7 - To all that are at Rome...called

To all that are at Rome...called to be saints. That is, who not only are named saints, but who by such a call from God, are to be sanctified by his grace, and to become holy, or saints. (Witham)

Gill: Rom 1:7 - To all that be in Rome // beloved of God // called to be saints // grace to you, and peace // God our Father and the Lord Jesus Christ

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

beloved of God; not for any loveliness there was in them, nor because of any love in them to God, nor on account of their obedience and righteousness; but through the free favour and sovereign will and pleasure of God, who loved them before he called them, even from eternity, and will love them to eternity; which love of his is the source and spring of all the blessings of grace, and, among the rest, of the effectual calling: hence this character is set before the following one,

called to be saints; not born so, nor become so through their own power, but were so by calling grace, as a fruit of everlasting love; men are first beloved of the Lord, and then called to be his saints. The salutation follows; the things wished for in it are,

grace to you, and peace: by "grace" is not meant ministerial gifts, which are not common to all the saints; nor the Gospel, which was at Rome already; nor the love and favour of God, which these persons were sharers in, as appears from their above characters; nor the principle of grace, which was now formed there in their effectual calling; but an increase of grace, as to its degrees, acts, and exercise; every grace is imperfect in this respect, and those who have the most stand in need of more; there is such a thing as growing in grace, which is very desirable, and may be expected from God, who is able to make all grace to abound, and has promised to give more: by "peace" is meant, peace with God through Christ; peace in their own consciences, and with one another; all manner of prosperity inward and outward here, and eternal happiness hereafter. The persons from whom these are desired are,

God our Father and the Lord Jesus Christ; God the Father of Christ is spoken of as our Father, which is by adoption; partly to engage fear and reverence of him at his throne; and partly to encourage freedom and boldness there, and an expectation of receiving every blessing of grace from him: "the Lord Jesus Christ" is mentioned, as being the person through whom, and for whose sake, all the blessings of grace and peace are communicated to us; and being put upon a level with the Father in these petitions, shows him to be equal with him, and so truly and properly God. "Grace" may be thought to be particularly wished for from the Father, though not exclusive of Christ, since he is the God of all grace, who has treasured up a fulness of it in his Son. And "peace" may be considered as desired to be had from Christ, though not exclusive of the Father; since the covenant of peace was made with him, the chastisement of peace was laid on him, and he has made peace by the blood of his cross, and is the giver of it to his people.