Paul Calls His Roman Readers Saints. What Gives?
Our next challenging Pauline passage of the Book of Romans is found in chapter 1 verse 7 and it reads as such:
“To all those in Rome who are loved by G-d and called to be saints: Grace to you and peace from G-d our Father and the Master Yeshua Messiah” (ESV).
And if you’ve paid any mind to the title of this week’s post, you should immediately catch the focus of our discussion for today: that being sainthood. Paul referred to members of the Roman assembly as saints.
What is a saint? I would say that much of any understanding many of us have related to the concept of a saint has been influenced by organized religion over the centuries. And that understanding, as you will see, is steeped in tradition, paganism and even religious politics.
Sainthood (Catholicism)–The Greatest Influence on the Concept
In Catholic, Eastern Orthodox, Anglican, Oriental Orthodox, and Lutheran doctrine, all of their faithful deceased in Heaven are considered to be saints, but some are considered worthy of greater honor or emulation; official ecclesiastical recognition, and consequently veneration is given to some saints through the process of canonization in the Catholic Church or glorification in the Eastern Orthodox Church (Wikipedia). Overall, however, saints are recognized either by official ecclesiastical declaration, as in the Catholic faith, or by popular acclamation.
We can get into a huge discussion on Catholicism and sainthood, especially in regards to veneration and canonization of saints. But the point I want to get across to you as it relates to sainthood from a Catholic standpoint is that the church leaders determine who is a saint from a very short list of Catholics. In other words, Catholics pick Catholic saints.
Protestantism
Bear in mind that Protestantism, for all intents and purpose, is an offspring of Catholicism. For Protestantism, although having been weaned from her mother Catholicism some 500-year now, still retains many of her mom’s ways, traditions and beliefs to this very day.
But as it relates to the question of sainthood, many protestant denominations attempt to assert that any one of their upstanding members or parishioners qualify to be saints. They generally reject the orthodox and ecumenical practice of picking and naming dead individuals from a list of individuals the church hierarchy deems as “super holy” with miraculous manifestation punctuating the tenure of their holy lives. Generally speaking, one is a saint who is obedient to his or her particular sect’s or denomination’s ways, traditions and beliefs.
But the key to any of these religions, denominations, sects and such is that the leaders of these organizations make the sainthood qualification and assignment determination: not the Almighty. And we will see through Shaul’s (the Apostle Paul’s) writing here that sainthood comes through a collaborative (spiritual) process that involves Yah and the would-be saint. Biblically speaking, the church has nothing whatsoever to do with assigning of true sainthood.
Sainthood in Judaism
Now, when we consider Judaism’s perspective on sainthood, we find no specific mention of the term saint. But we find instead something close to what could be considered sainthood, bearing the deeper connotation of righteousness. Furthermore, Judaism’s concept of sainthood is confined specifically to a specific class of Jew during a specific span and period of time in Jewish history. (Get that?)
The closest thing to a saint or sainthood in Judaism is this concept of tzadik. Tzadik carries with it this strong connotation of one who is exceptionally righteous in his day.
Interestingly, tzadik is the 8th letter of the alef-beit (i.e., the Hebrew alphebet) with a gematria equivalent (a numerical equivalent assigned to each Hebrew letter and word) of 90.
Tzadik means “righteous one” and is generally used to describe a leader and or teacher of a certain generation.
The plural of tazdik is tzadikim.
Tzadik is often used in reference to a Rebbe. A Rebbe is a Hasidic term for a certain Rabbi on steroids if you will. It seems that all Rebbes are Rabbis, but only a very small handful of Rabbis are considered Rebbes.
So Rebbes are Rabbis who are often referred to as Tzadik or Tzadikim. And when a Rabbi is assigned the distinction of tzadik or one of the tzadikim (he is essentially dubbed a Rebbe) who essentially is viewed in a certain era as the head of the Jewish community: that is he is considered literally and figuratively to be the spiritual leader of his Jewish sect during his lifetime. These leaders are considered to be completely “righteous” people. And Judaism holds that every generation has a tzadik who serves as the spiritual leader of his sect for his era.
Now, it is believed that the Rebbe’s or tzadik’s natural leadership is a result of his “righteousness.” Interestingly, it is also believed that a regular Jew can get closer to YHVH through communication with a Rebbe or a Tzadik. The sages contend that in order for one to cleave to Yah, he or she must cleave to wise men and to their disciples (who are also referred to as tzadikim). Thus one gets closer to Yah through the connection that is to be had between a Jew and a tzadik who is one with Yah. And the Scriptural proof the Rabbis use for this understanding is found in Exodus 14:31 which reads: “The Jews] believe in G-d and Moses His servant.” (The unaltered translation reads: “Israel saw the amazing power of YHVH against the Egyptians. The people were in awe of YHVH, and they believed in YHVH and his servant Moshe” (KJV)).
Now Rabbinic and Hasidic Judaism contend that this all was handed down to them from Moshe who they believe to be the very first Rebbe of the Jewish people. Another Rebbe revered as a tazdik in Judaism is Rabbi Yehudah HaNasi who is famously known as the redactor of the Mishnah.
Examination of Verses 4 through 7–Context
Verse 4–[Paul is referring to Yeshua here] And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Verse 5–By whom we have received grace and apostleship, for obedience to the faith among all nations, for His name:
We spoke on this in my previous post discussing what Shaul meant by “obedience of [the] faith.” I refer you to that important installment to this series.
Continuing on:
Verse 6–Among whom are ye also the called (i.e., the “kletos,” those called to belong to) of Yeshua Messiah.
We must stop and look at this verse before moving on to our focus passage, verse 7.
“Kletos” speaks of someone who has received a general calling or invitation. The example that is given by a couple Greek Lexicons I referenced in my studies is that of one being invited to a banquet (1 Kings 1:41, 49; Maccabees 5:14). As used in the Brit HaDashah (i.e., the New Testament), “kletos” describes one who is invited by YHVH through the general call of the gospel message for purposes of obtaining eternal life in the Kingdom of Yah through Yeshua Messiah.
Now, it must be recognized that kletos is distinguished from “oi eklektoi,” that being one who is chosen or elected. “Oi Eklektoi ” is indicative of someone who has a much greater response to the general call (i.e., Matthew 22:14; Revelation 17:14). According to Thayer’s Greek Lexicon, “kletoi” and “eklektoi” are distinguished, again evidenced by Master’s proclamation as stated in Matthew 20:14 which reads:
“For many are called, but few are chosen (i.e., eklektos).”
So we see here that Paul is acknowledging that his Roman readers are among those global individuals (individuals who accepted the general call to discipleship throughout the known world) who name Yeshua as their Messiah. However, we will see in the very next verse, that Shaul will also acknowledge a class of individuals who are part of this general call to discipleship, but who are exceptional in their calling. These are set-apart from all those of the general calling.
And our focus verse: Verse 7—
“To all that be in Rome, beloved of Yah, called to be saints: Greace to you and peace from Yah our Father, and the Master Yeshua Messiah.”
Saints–Holy–“agios”–to be “marked off;” “separate;” “withdrawn from common use.” Used by Yah when [primarily] claiming absolute allegiance of His people.
Paul’s use of “agios” rests upon the Tanach’s definition of Holiness. Those who are called by the Holy Elohiym are holy by virtue of Yah’s calling and thus are claimed for holiness of life (i.e., obedience of Faith).
There is an inextricable link between the “beloved of Yah” (i.e., those who Yah loves above all others in His human creation) and sainthood. The mixed population of the Roman Assemblies is given the same designation by the apostle as was given to ancient Israel by YHVH in Deuteronomy 33:1-3:
“And this is the blessing, wherewith Moshe the man of Yah blessed the children of Israel before his death. (Now remember: these are the children of the Israelites that left Egypt forty years earlier. These are obedient and holy people, ready to possess the land of promise.) And he said, YHVH came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousands of His saints: from His right hand went a fiery law for them. Yea, He loved the people; all His saints are in thy hand: and they sat down at thy feet, every one shall receive of thy words” (KJV).
According to Keener:
“Scripture portrayed Israel as ‘beloved’ (cf. 11:28), ‘called’ (cf. 11:29), and as ‘set apart’ for God (cf. 11:16). Paul readily applies all these titles to a majority Gentile congregation (cf. 1:13), since all who serve Israel’s rightful king are grafted into Israel’s heritage” (cf. 11:16, 17). “
Beloved of God is in the plural without the article such that it reads: “God’s loved-ones.” The authorized version reads: “Called to be saints.“ The “to be” is italicized, indicative of it NOT being in the original or earliest Greek texts. Obviously Greek to English translators took the liberty of adding this subtle and easy to overlook nuance to our focus verse.
The CJB seems to accurately capture this understanding better than most English translations who chose to keep “called to be saints…” Stern translates the passage accordingly:
“To all those in Rome who God loves, who have been called, who have been set apart for Him: Grace to you and shalom from Yah our Father and the Lord Yeshua the Messiah.”
What is the Biblical Understanding/Definition of a Saint?
“Saints” in the Greek is “hagios,” the noun form being”hagizo,” which means “to set apart for Yah.” Thus, saint, sanctify, sanctification, holy and hallow are all translations of this same root “hagi.” The root idea is that of “separation from the world and all others,” or “to separation to Yah’s expressed purpose.” It contrasts the secular from the religious or sacred; that which is unholy from that which is holy; the pure from the impure.
So here we see that Paul was most interested in directing this letter to those of the Roman Assemblies who are “saints.” These individuals are beloved of Yah and they are set apart for a holy purpose unto YHVH through Yeshua Messiah. They are holy. And because they are holy, they are, through “obedience of faith,” required to live a set-apart life of separation.”
Closing Remarks and Call to Action
There are thousands of well-meaning and beautiful souls who have come to Faith (i.e., the True Faith once delivered) through a general calling. In other words, something clicked in each called individual’s heart and mind when they received the True Word of Yah. Each convert recognized that this Faith that he or she is being called into is the right Faith; the true Faith. Remember Romans 10:17–
“…faith cometh by hearing, and hearing by the Word of Yah.”
So everyone who has come into the Messianic/Hebrew Roots/Set-apart Faith, comes to Faith as a result of hearing and believing the True Word of Yah.
However, as Yeshua taught–“Many are called (i.e., “kletos”) but few are chosen (i.e., “eklektos”),” even in our Faith Community. And why is it so important that one be chosen? Isn’t it enough for one to be called?
Well, turns out that only the “chosen” (i.e., the “eklektoi) will enter the Kingdom of Yah and reign with our Master Yahoshua. John wrote regarding the chosen:
“…and they that are with Him (i.e., Yeshua Messiah) are called, chosen (eklektos), and faithful” (Revelation 17:14; KJV).
Let us not forget what our Master said about those who would enter the Kingdom of Yah:
“Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of My Father which is in heaven” (Matthew 7:21; KJV).
Thus, saints are those that “doeth the will of YHVH.”
Folks, Messianic Sainthood is determined collaboratively by YHVH and by us as individuals, not by church organizations and their leaders. Rather, Scripture is clear that Father does the calling and sets us apart from all others on the planet for His purpose. We then, must decide and purpose in our lives to do Father’s will; to be faithful; to be obedient to YHVH’s Torah and the leading of Yah’s Ruach HaKodesh. Sainthood requires giving up everything for YHVH and His Will.
Master taught:
“He that loveth father or mother more than Me is not worthy of Me; and he that loveth son or daught more than Me is not worthy of Me…And if any man come to Me, and hate not His father, and mother, and wife, and children, and brethren, and sisters, yea, and His own life also, he cannot be my disciple” (Matthew 10:37 and Luke 14:26; KJV).
This my friends is what Paul was writing about when he referred to some of his Roman readers as saints.
For us, if the spiritual shoe fits, fellow saint of the Most High Elohim, let us wear it, walk out this Faith of ours with fear and trembling and await our glorious Master’s return.
Shalom