Loading...
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.
, 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 -
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 28:31.
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 importance of this observation will appear in the progress of these notes.
Called to be saints - So called, or influenced by God who had called them, as to become saints. The word “saints,” ἅγιοι hagioimeans those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is what is separated from a common to a sacred use, and answers to the Hebrew word, קדושׁ qadowshIt is applied to any thing that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc. of the priests, and to the priests themselves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God, while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea then, as applied to Christians, is, that “they are separated from other men, and other objects and pursuits, and consecrated to the service of God.” This is the special characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word, as stated above, see the following passages of scripture; Luke 2:23; Exodus 13:2, Romans 11:16; Matthew 7:6; 1 Peter 1:16; Acts 9:13; 1 Peter 2:5; Acts 3:21, Ephesians 3:5; 1 Peter 2:9; Philemon 2:15; 1 John 3:1-2. Grace - This word properly means “favor.” It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favor of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian‘s heart and life by religion - the grace of meekness, patience, charity, etc., “Schleusner.” In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favors of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire, that grace, etc. may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philemon 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; Philemon 1:3. And peace - Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. Genesis 43:23, “peace to you! fear not;” Judges 6:23; Judges 19:20; Luke 24:36. But the word “peace” is also used in contrast with that state of agitation and conflict which a sinner has with his conscience. and with God. The sinner is like the troubled sea, which cannot rest, Isaiah 57:20. The Christian is at peace with God through the Lord Jesus Christ, Romans 5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the scriptures, Romans 8:6; Romans 14:17; Romans 15:13; Galatians 5:22; Philemon 4:7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those “spiritual” blessings which result from reconciliation with God through the Lord Jesus Christ. From God our Father - The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Acts 17:28-29. He is especially the Father of all Christians, as they have been “begotten by him to a lively hope,” have been adopted into his family, and are like him; Matthew 5:45; 1 Peter 1:3; 1 John 5:1; 1 John 3:1-2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him. And the Lord Jesus Christ - From him. The Lord Jesus Christ is especially regarded in the New Testament as the Source of peace, and the Procurer of it; see Luke 2:14; Luke 19:38, Luke 19:42; John 14:27; John 16:33; Acts 10:36; Romans 5:1; Ephesians 2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see, (1)That the apostle regarded him as the source of grace and peace as really as he did the Father. (2)he introduced them in the same connection, and with reference to the bestowment of the same blessings. (3)if the mention of the Father in this connection implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him. (4)all this shows that his mind was familiarized to the idea that he was divine. No man would introduce his name in such connections if he did not believe that he was equal with God; compare Philemon 2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ. These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and go burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings.
“Grace be to you.” We owe everything to God's free grace. Grace in the covenant ordained our adoption. Grace in the Saviour effected our redemption, our regeneration, and our exaltation to heirship with Christ. Not because we first loved Him did God love us; but “while we were yet sinners,” Christ died for us.... Although by our disobedience we have merited God's displeasure and condemnation, yet He has not forsaken us, leaving us to grapple with the power of the enemy. Heavenly angels fight our battles for us, and cooperating with them, we may be victorious over the powers of evil. HP 34.2
Read in context »The Jewish Temple was built of hewn stones quarried out of the mountains, and every stone was fitted for its place in the Temple, hewed, polished and tested, before it was brought to Jerusalem. And when all were brought to the ground, the building went together without the sound of an ax or hammer. This building represents God's spiritual temple, which is composed of material gathered out of every nation and tongue and people, of all grades, high and low, rich and poor, learned and ignorant. These are not dead substances, to be fitted by hammer and chisel. They are living stones quarried out from the world by the truth, and the great Master Builder, the Lord of the temple, is now hewing and polishing them and fitting them for their respective places in the spiritual temple. When completed, this temple will be perfect in all its parts, the admiration of angels and of men, for its builder and maker is God. Truly, those who are to compose this glorious building are “called to be saints.”32 TMK 151.5
Read in context »Paul was highly educated, and was admired for his genius and eloquence. He was chosen by his countrymen as a member of the Sanhedrim, and was a rabbi of distinguished ability; yet his education had not been considered complete until he had served an apprenticeship at some useful trade. He rejoiced that he was able to support himself by manual labor, and frequently declared that his own hands had ministered to his necessities. While in a city of strangers, he would not be chargeable to anyone. When his means had been expended to advance the cause of Christ, he resorted to his trade in order to gain a livelihood (Sketches from the Life of Paul, 99, 100). 6BC 1063.1
Although feeble in health, he [Paul] labored during the day in serving the cause of Christ, and then toiled a large part of the night, and frequently all night, that he might provide for his own and others’ necessities (The Youth's Instructor, February 27, 1902). 6BC 1063.2
A Skilled Workman—Paul, the great apostle to the Gentiles, learned the trade of tentmaking. There were higher and lower branches of tentmaking. Paul learned the higher branches, and he could also work at the common branches when circumstances required. Tentmaking did not bring returns so quickly as some other occupations, and at times it was only by the strictest economy that Paul could supply his necessities (The Review and Herald, March 6, 1900). 6BC 1063.3
An Educator—Paul was an educator. He preached the gospel with his voice, and in his intelligent labor he preached it with his hands. He educated others in the same way in which he had been educated by one who was regarded as the wisest of human teachers. As Paul worked quickly and skillfully with his hands, he related to his fellow workers the specifications Christ had given Moses in regard to the building of the tabernacle. He showed them that the skill and wisdom and genius brought into that work were given by God to be used to His glory. He taught them that supreme honor is to be given to God (The Review and Herald, March 6, 1900). 6BC 1063.4
2 (ch. 8:4; Romans 1:7, 8). Opposition Did Not Silence Gospel—After the ascension of Christ, the apostles went everywhere preaching the Word. They bore witness to Christ's work as a teacher and healer. Their testimony in Jerusalem, in Rome, and in other places was positive and powerful. The Jews, who refused to receive the truth, could but acknowledge that a powerful influence attended Christ's followers, because the Holy Spirit accompanied them. This created greater opposition; but notwithstanding the opposition, twenty years after the crucifixion of Christ there was a live, earnest church in Rome. This church was strong and zealous, and the Lord worked for it. 6BC 1063.5
The envy and rage of the Jews against the Christians knew no bounds, and the unbelieving residents were constantly stirred up. They made complaints that the Christian Jews were disorderly, and dangerous to the public good. Constantly they were setting in motion something that would stir up strife. This caused the Christians to be banished from Rome. Among those banished, were Aquila and Priscilla, who went to Corinth, and there established a business as manufacturers of tents (The Review and Herald, March 6, 1900). 6BC 1063.6
24-26. Learned Apollos Instructed by Humble Tentmakers—Apollos ... had received the highest Grecian culture, and was a scholar and an orator.... Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, His resurrection and ascension, and of the work of His Spirit, the Comforter which He sent down to remain with His people during His absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tentmaking (Sketches from the Life of Paul, 119). 6BC 1063.7
Read in context »1, 2. A Praise Service on a Stormy Morning—When the roll was called, not one was missing. Nearly three hundred souls—sailors, soldiers, passengers, and prisoners—stood that stormy November morning upon the shore of the island of Melita. And there were some that joined with Paul and his brethren in giving thanks to God, who had preserved their lives and brought them safe to land through the perils of the great deep (Sketches from the Life of Paul, 270). 6BC 1067.1
*****
Read in context »