John Chrysostom, on Rom 1:7

"To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ."

See how continually he puts the word "called," saying, "called to be an Apostle; among whom ye also are called; to all that be in Rome, called:" and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? on this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learnt that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, "beloved of God." For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? from Love. For after saying, "beloved," then he proceeds, "called to be saints," showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. "Grace unto you and peace."

Oh address, that bringeth countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but indeed one varying and of every kind and of a long season; and this not from our labors, but through His grace. Since then love presented us with grace, and grace with peace, having set them down in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, "Grace be unto you and peace from God our Father, and the Lord Jesus Christ." See in this passage, the "from" is common to the Son and the Father, and this is equivalent to "of whom." For he did not say, Grace be unto you and peace from God the Father, "through" our Lord Jesus Christ; but, "from God the Father, and the Lord Jesus Christ." Strange! how mighty is the love of God! we which were enemies and disgraced, have all at once become saints and sons. For when he calls Him Father, he shows them to be sons; and when he says sons, he has unveiled the whole treasure of blessings.

Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money (whence one might say they are not dignities at all but names of dignities only, having their strength in the investiture of fine array and the servility of attendants), but this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here maketh men conspicuous, and also departs with us upon our journey to the life to come.