1:7

all those who are in Rome: That is, Christians in the city of Rome. On the day of Pentecost 33 C.E., “sojourners from Rome, both Jews and proselytes,” were present and witnessed the results of the outpouring of the holy spirit. Some of them were no doubt among the 3,000 baptized on that occasion. (Ac 2:1, 10, 41) Likely, on returning to Rome, they formed a zealous Christian congregation of people whose faith the apostle Paul mentioned as being “talked about throughout the whole world.” (Ro 1:8) Even Roman historians Tacitus (The Annals, XV, XLIV) and Suetonius (The Lives of the Caesars, Nero, XVI, 2), both born in the first century C.E., referred to the Christians in Rome.

holy ones: The Christian Greek Scriptures frequently refer to spiritual brothers of Christ in the congregations as “holy ones.” (Ac 9:13; 26:10; Ro 12:13; 2Co 1:1; 13:13) This term applies to those who are brought into a relationship with God through the new covenant by “the blood of an everlasting covenant,” the shed blood of Jesus. (Heb 10:29; 13:20) They are thereby sanctified, cleansed, and constituted “holy ones” by God. He ascribes this condition of holiness to them right from the start of their sanctified course on earth rather than after their death. Therefore, the Bible provides no basis for an individual or an organization to declare people to be “holy ones”​—or “saints,” as some Bible translations render this expression. Peter says that they “must be holy” because God is holy. (1Pe 1:15, 16; Le 20:7, 26) The term “holy ones” applies to all those who are brought into union and joint heirship with Christ. More than five centuries before Christ’s followers were given this designation, God revealed that people called “the holy ones of the Supreme One” would share in Christ’s Kingdom rulership.​—Da 7:13, 14, 18, 27.

May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (1Co 1:3; 2Co 1:2; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing his desire for the congregations to enjoy a full measure of “undeserved kindness.” (See study note on Ac 15:23.) The mention of “peace” reflects the common Hebrew greeting, sha·lohmʹ. (See study note on Mr 5:34.) By using the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that Christians enjoy with Jehovah God by means of the ransom. When Paul describes where the generous kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.

undeserved kindness: Or “generous kindness.” (See Glossary.) In his 14 letters, Paul mentions “undeserved kindness” (Greek, khaʹris) some 90 times, far more often than any other Bible writer. For example, he refers to the undeserved kindness of God or of Jesus in the opening salutation of all his letters except in his letter to the Hebrews, and he uses the expression in the closing remarks of every letter. Other Bible writers make a similar reference to “undeserved kindness” in the opening and closing of their writings.​—1Pe 1:2; 2Pe 1:2; 3:18; 2Jo 3; Re 1:4; 22:21; see study note on Ac 13:43.