SEV Biblia, Chapter 1:7
a todos los que estis en Roma, amados de Dios, llamados a ser santos: Gracia y paz tengis de Dios nuestro Padre, y del Seor Jess, el Cristo.
Clarke's Bible Commentary - Romans 1:7
Verse 7. 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; klhtoiv agioiv, 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] cariv umin; May you be partakers of the Divine favour, 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 carin signifies in general favour or benevolence, but especially that favour which is powerful and active, and loads its objects with benefits. Luke i. x20: Fear not, Mary, thou hast found favour, carin, with God. Luke ii. 40: And the child grew-and the GRACE of God, cariv qeou, the favour of God was upon him. Luke i. l2: And Jesus increased in favour, cariti GRACE, with God and man. Acts ii. xl7: Having favour, carin, GRACE, with all the people. Acts iv. x23: And great GRACE, cariv, favour, was upon them all. The apostles were at that time in universal favour 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 favour. John i. 14: Full of GRACE and truth; accomplished in all spiritual blessings. John i. 16: And GRACE upon GRACE: he who is full of the most excellent blessings, confers them liberally on all believers. Acts xi. 23: When he had seen the GRACE of God, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. 1 Cor. i. i5: For the GRACE of God which is given you- the Divine blessings conferred upon you. 2 Cor. ix. 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 favour 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 favour to a lost, ruined world: and in this sense it appears to be used, John i. 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. Acts xiii. xl3: Barnabas persuaded them to continue in the GRACE of God; i.e. to hold fast their profession of the religion of Christ. chap. vi. 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 chap. vi. 15; and see 2 Cor. i. 12; vi. 1; Gal. i. 6; Col. i. 6; 2 Tim. ii. 1, Tit. ii. 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. xii. 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. 1 Peter v. 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 chap. v. 15, 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.
Cor. xvi. 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. v. i5: 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, as has been already noted: By whom we have received GRACE and apostleship, or, the apostolic office. chap. xiii. 3: I say, through the GRACE given unto me; i.e. I command you, by the authority of my apostolic office, &c. See also chap. xiii. 6.
6. It signifies a gift, salary, or money collected for the use of the poor. 1 Cor. xvi. 3: Whomsoever ye shall approve- them will I send to bring your LIBERALITY, thn carin umwn, your GRACE; i.e. the collection made for the poor saints: see 1 Cor. xvi. 1. 2 Cor. viii. i5: Praying us-that we would receive the GIFT, thn carin, the GRACE, the contribution made in the Churches of Macedonia, for the relief of the poor.
In this sense it is used in Ecclus. xvii. 22: He will keep the GOOD DEEDS of man, carin, the same as elehmosunh, alms, in the beginning of the verse; and it signifies a kind or friendly act, in the same author. Ecclus. xxix. 16: Forget not the FRIENDSHIP, caritav, of thy surety. GRACES or cariv, was a deity among the ancients; and the three GRACES, ai treiv caritev, were called Pitho, Aglaia, and Euphrosyne; peiqw, mild persuasion; aglaia, dignity; eufrosunh, 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 caritav.
7. It sometimes signifies merely thanks or thanksgiving. See Luke xvii. i10: Doth he thank, mh carin ecei, that servant? chap. vi. 17: But God be THANKED, cariv oe tw qew. 1 Cor. x. x20: For if I by GRACE, cariti, THANKSGIVING, as our margin has it, and properly.
8. It signifies remuneration, wages, or reward Luke vi. 32- x24: 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? poia umin cariv esti; what REWARD have ye? This appears, from the parallel place, Matt. v. 46, to be most evidently the meaning: tina misqon ecete; 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 favour or kindness of another. 1 Pet. ii. 19, 20: For this is THANKWORTHY, touto gar cariv para tw qew, this is the means of PROCURING favour 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.
Philemon 7: For we have great JOY, carin gar ecomen pollhn. Tobit vii. 18: The Lord give thee JOY, carin, 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, 2 Cor. i. 15.
11. It signifies the performance of an act which is pleasing or grateful to others. Acts xxiv. x17: Felix, willing to show the Jews a PLEASURE, caritav kataqesqai, to perform an act which he knew would be highly gratifying to them.
12. It signifies whatever has the power or influence to procure favour, &c.
Suavity, kindness, benevolence, gentle demeanour. Luke iv. 22: All wondered at the GRACIOUS WORDS, toiv logoiv thv caritov, the benevolent, kind, and tender expressions; such as his text, Luke iv. 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, &c. Eph. iv. 29; Col. iv. 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 cariv GRACE, most frequently signifies some blessing or benefit calculated to promote human happiness, it is generally derived from carw, I rejoice, because of the effect produced by the blessing.
And peace] eirhnh, the same as wl 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 eirhnh is from eirw, I bind, and en, 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. iv. 3: Endeavouring to keep the UNITY of the Spirit in the BOND OF PEACE. Acts xii. 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. 1 Cor. xiv. x23: God is not the God of confusion, but of PEACE.
3. It signifies the labour or study of preserving peace and concord; and this is supposed to be its meaning, Matt. x. 34; Luke xii. 51; and Acts vii. 26. chap. xiv. 17: For the kingdom of God is righteousness and PEACE-the Christian dispensation admits of no contention, but inculcates peace. 1 Cor. vii. 15: God hath called us to PEACE-to labour to preserve quietness and concord. Hebrews xii. 14: Follow PEACE-labour to preserve it.
4. It signifies the author or procurer of peace and concord. Eph. ii. 14: He is our PEACE-the author of concord betwixt Jews and Gentiles.
5. It signifies the Gospel and its blessings. Eph. ii. 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. Luke i. lx19: To guide our feet into the way of PEACE-to show us the way to obtain true happiness. Luke xix. xl2: The things which belong unto thy PEACE-that by which thou mightest have been made truly happy. 1 Thess. v. 23: The very God of PEACE-God, the only source of true felicity. John xvi. x23: 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 saviour.
7. It signifies good wishes and affectionate prayers. Matthew x. 13: And if the house be worthy, let your PEACE come upon it. Our Lord commands his disciples, Matt. x. 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 Luke x. 6; John xiv. 27; Acts xv. x23: They were let go in PEACE-they had the most fervent and affectionate prayers of the Church.
8. It signifies praise. Luke xix. xx18: PEACE in heaven and glory in the highest!-May all the heavenly host praise God, and give him the highest honour! 9. It signifies benignity, benevolence, favour. chap. v. 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 favour. Phil. iv. 7: The PEACE of God which passeth all understanding-the inexpressible blessedness of a sense of the Divine favour. See Schleusner's Lexicon.
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 Acts xxviii. 31.
John Gill's Bible Commentary
Ver. 7. To all that be in Rome , etc..] 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.
Matthew Henry Commentary
Verses 1-7 - The doctrine of which the apostle Paul wrote, set forth the fulfilmen of the promises by the prophets. It spoke of the Son of God, even Jesu the Saviour, the promised Messiah, who came from David as to his huma nature, but was also declared to be the Son of God, by the Divine powe which raised him from the dead. The Christian profession does no consist in a notional knowledge or a bare assent, much less in pervers disputings, but in obedience. And all those, and those only, ar brought to obedience of the faith, who are effectually called of Jesu Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the fre mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
Greek Textus Receptus
πασιν 3956 A-DPM τοις 3588 T-DPM ουσιν 5607 5752 V-PXP-DPM εν 1722 PREP ρωμη 4516 N-DSF αγαπητοις 27 A-DPM θεου 2316 N-GSM κλητοις 2822 A-DPM αγιοις 40 A-DPM χαρις 5485 N-NSF υμιν 5213 P-2DP και 2532 CONJ ειρηνη 1515 N-NSF απο 575 PREP θεου 2316 N-GSM πατρος 3962 N-GSM ημων 2257 P-1GP και 2532 CONJ κυριου 2962 N-GSM ιησου 2424 N-GSM χριστου 5547 N-GSM
Vincent's NT Word Studies
7. In Rome (en Rwmh). The words are omitted in a MS. Of the tenth or eleventh century, and in a cursive 14 of the eleventh or twelfth. The words ejn Efesw in Ephesus, are also omitted from Eph. i. 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," 2, 170. This theory is used to defend the view which places the doxology of xvi. 25-27 at the end of ch. 14. See note there.Called to be saints (klhtoiv agioiv). Or, saints by way of call. See on called to be an apostle, ver. 1. It is asserted that they are what they are called. The term agioi saints is applied to Christians in three senses in the New Testament. 1, As members of a visible and local community (Acts ix. 32, 41; xxvi. 10); 2, as members of a spiritual community (1 Corinthians i. 2; Col. iii. 12); 3, as individually holy (Eph. i. 18; Colossians i. 12; Apoc. xiii. 10).
Robertson's NT Word Studies
1:7 {In Rome} (en rwmei). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit en R"mi in verse #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 efeswi in #Eph 1:1 from Aleph and B (the two oldest and best MSS.). {Beloved of God} (agapetois qeou). Ablative case of qeou after the verbal adjective like didaktoi qeou (taught of God) in #Joh 6:45 (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (apo qeou patros hemwn kai kuriou iesou cristou). "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 verses #1-7.
