(His) called holy ones; they were "called," in the sense we have seen, and now, by that effectual Voice, drawing them into Christ, they were constituted "holy ones," "saints." What does that word mean? Whatever its etymology may be,[5] its usage gives us the thought of dedication to God, connexion with Him, separation to His service, His will. The saints are those who belong to Him, His personal property, for His ends. Thus it is used habitually in the Scriptures for all Christians, supposed to be true to their name. Not an inner circle, but all, bear the title. It is not only a glorified aristocracy, but the believing commonalty; not the stars of the eternal sky but the flowers sown by the Lord in the common field; even in such a tract of that field as "Cæsar's household" was (Phil. iv. 22).
Habitually therefore the Apostle gives the term "saints" to whole communities; as if baptism always gave, or sealed, saintship. In a sense it did, and does. But then, this was, and is, on the assumption of the concurrence of possession with title. The title left the individual still bound to "examine himself, whether he was in the faith" (2 Cor. xiii. 5).
These happy residents at Rome are now greeted and blessed in their Father's and Saviour's Name; Grace to you and peace, from God our Father and the Lord Jesus Christ. "Grace"; what is it? Two ideas lie there together; favour and gratuity. The grace of God is His favouring will and work for us, and in us; gratuitous, utterly and to the end unearned. Put otherwise, (and with the remembrance that His great gifts are but modes of Himself, are in fact Himself in will and action,) grace is God for us, grace is God in us, sovereign, willing, kind. "Peace"; what is it? The holy repose within, and so around, which comes of the man's acceptance with God and abode in God; an "all is well" in the heart, and in the believer's contact with circumstances, as he rests in his Father and his Redeemer. "Peace, perfect peace"; under the sense of demerit, and amidst the crush of duties, and on the crossing currents of human joy and sorrow, and in the mystery of death; because of the God of Peace, who has made peace for us through the Cross of His Son, and is peace in us, "by the Spirit which He hath given us."
[4] Percrebuerat Oriente toto vetus et constans opinio, esse in fatis ut eo tempore (cir. A.D. 70) profecti Judæa rerum potirentur.—Suetonius, Vesp., c. 4. Tacitus (Hist., v. 13) says the same, and that the hope was based on the antiqui sacerdotum libri.
[5] The linguistic root seems to point directly not to separation (as often said) but to worship, reverence.
CHAPTER III
GOOD REPORT OF THE ROMAN CHURCH: PAUL NOT ASHAMED OF THE GOSPEL
Romans i. 8-17
HE has blessed the Roman Christians in the name of the Lord. Now he hastens to tell them how he blesses God for them, and how full his heart is of them. The Gospel is warm all through with life and love; this great message of doctrine and precept is poured from a fountain full of personal affection.