Romans 1:8

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8-17) The Apostle congratulates the Romans on the good report of them that he had heard. He had long and earnestly desired to visit them in person. Yes, even in Rome he must preach the gospel—of which he is not ashamed, but proud. It is fraught with nothing less than salvation itself alike to Jew and Gentile. In it is revealed that great plan or scheme of God by which man is made just before Him.

To the modern reader who does not make an effort to enter into the mind of the Apostle, the language of these verses, may seem too high-pitched for the occasion. It is not easy to realise the intensity with which St. Paul felt on what in any degree, however small, affected the spiritual life of those who acknowledged the same Master that he did. He had few of those petty distractions that we have. The whole force of his rich and impressible nature was concentrated upon this one subject; and his expressions reflect the state of tension in which he felt himself to be. Thus it is that they take a solemnity and earnestness to which an ordinary correspondence would not attain.

(8) I thank my God through Jesus Christ.—How can the Apostle be said to thank God through Jesus Christ? Christ is, as it were, the medium through whom God has been brought into close relation to man. Hence all intercourse between God and man is represented as passing through Him. He is not only the divine Logos by whom God is revealed to man, but He is also the Head of humanity by whom the tribute of thanks and praise is offered to God.

Throughout the whole world.—A hyperbole, which is the more natural as the Apostle is speaking of Rome, the centre and metropolis of the world as he knew it.

Benson Commentary

Romans 1:8. I thank — In the very entrance of this one epistle are the traces of all spiritual affections, but of thankfulness above all, with the expression of which almost all Paul’s epistles begin; my God — This word expresses faith, hope, love, and consequently all true religion; through Jesus Christ — The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God: for you all, that your faith is spoken of — By this term faith, the apostle expresses either the whole of Christianity, as Colossians 1:3, &c, or some branch of it, as Galatians 5:22. And in the beginning of his epistles he generally subjoins to the apostolic benediction a solemn thanksgiving for the faith, or for the faith, love, patience, and other graces of the brethren to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. Throughout the whole world — The faith of these Romans, being faith in the Lord Jesus as the Son of God, the Messiah expected by the Jews, and in the living and true God through him, included, of course, their turning from every species of idolatry; an event which could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces, who, on their return home, would report what they had seen. This event would be especially made the subject of conversation in the churches everywhere, through all parts of the empire, it being matter of joy to them all that the religion of Christ was professed in the imperial city, more especially as it was a most happy presage of the general spread of their holy religion; the conversion of the Romans encouraging the inhabitants of other cities to forsake the established idolatry, and turn to God. And, indeed, the wisdom and goodness of God established faith in the chief cities, in Jerusalem and in Rome particularly, that from thence it might be diffused to all nations. Add to this, that Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the gospel.

Matthew Henry's Concise Commentary

1:8-15 We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, Jas 4:15. Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.

Barnes' Notes on the Bible

First - In the first place, not in point of importance, but before speaking of other things, or before proceeding to the main design of the Epistle.

I thank my God - The God, whom I worship and serve. The expression of thanks to God for his mercy to them was suited to conciliate their feelings, and to prepare them for the truths which he was about to communicate to them. It showed the deep interest which he had in their welfare; and the happiness it would give him to do them good. It is proper to give thanks to God for his mercies to others as well as to ourselves. We are members of one great family, and we should make it a subject of thanksgiving that he confers any blessings, and especially the blessing of salvation, on any mortals.

Through Jesus Christ - The duty of presenting our thanks to God "through" Christ is often enjoined in the New Testament, Ephesians 5:20; Hebrews 13:15; compare John 14:14. Christ is the mediator between God and human beings, or the medium by which we are to present our prayers and also our thanksgivings. We are not to approach God directly, but through a mediator at all times, depending on him to present our cause before the mercy-seat; to plead for us there; and to offer the desires of our souls to God. It is no less proper to present thanks in his name, or through him, than it is prayer. He has made the way to God accessible to us, whether it be by prayer or praise; and it is owing to "his" mercy and grace that "any" of our services are acceptable to God.

For you all - On account of you all, that is, of the entire Roman church. This is one evidence that that church then was remarkably pure. How few churches have there been of whom a similar commendation could be expressed.

That your faith - "Faith" is put here for the whole of religion, and means the same as your piety. Faith is one of the principal things of religion; one of its first requirements; and hence, it signifies religion itself. The readiness with which the Romans had embraced the gospel, the firmness with which they adhered to it, was so remarkable, that it was known and celebrated everywhere. The same thing is affirmed of them in Romans 16:19, "For your obedience is come abroad unto all men."

Is spoken of - Is celebrated, or known. They were in the capital of the Roman Empire; in a city remarkable for its wickedness; and in a city whose influence extended everywhere. It was natural, therefore, that their remarkable conversion to God should be celebrated everywhere. The religious or irreligious influence of a great city will be felt far and wide, and this is one reason why the apostles preached the gospel so much in such places.

Throughout the whole world - As we say, everywhere; or throughout the Roman Empire. The term "world" is often thus limited in the scriptures; and here it denotes those parts of the Roman Empire where the Christian church was established. All the churches would hear of the work of God in the capital, and would rejoice in it; compare Colossians 1:6, Colossians 1:23; John 12:19. It is not improper to commend Christians, and to remind them of their influence; and especially to call to their mind the great power which they may have on other churches and people. Nor is it improper that great displays of divine mercy should be celebrated everywhere, and excite in the churches praise to God.

Jamieson-Fausset-Brown Bible Commentary

8. your faith is spoken of throughout the whole world—This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.

Matthew Poole's Commentary

First, here, is not a word of order, for there follows no secondly, &c.; but it serves to show, that here the Epistle begins, for all before was but a preface or inscription: q.d. In the first place. See the like, 1 Timothy 2:1.

Throughout the whole world, that is, through many parts of it; it is a figurative speech: see the like, John 12:19. Or else, by the whole world may be understood the Roman empire, which ruled at that time over a great part of the known world. See the like, Luke 2:1. Besides, there was a resort to Rome from all parts of the world, and so this report might be diffused far and near. The faith of the gospel at Rome made it more famous than all its victories and triumphs. Oh, how is Rome degenerated! We may take up the complaint concerning her which we find, Isaiah 1:11,12. The Romanists urge this place to prove Rome the mother church; but without reason: the church of Thessalonica had as high a eulogy: see 1 Thessalonians 1:8.

Gill's Exposition of the Entire Bible

First, I thank my God, through Jesus Christ, for you all,.... After the inscription and salutation, follows a thanksgiving, which begins the epistle: it is usual with the apostle in all his epistles to make requests for the churches, with thanksgivings for mercies; his view in it was, to glorify God, to testify his affection to the saints, and to show that all they had must be referred to the grace of God. The object of thanksgiving is God not merely as a creator and preserver, but as a Father, the Father of Christ, and our Father in Christ; as the one God, and our God, Father, Son, and Spirit. The apostle styles him, my God; which distinguishes him from all others, points out his particular interest in him, expresses his knowledge of him and faith in him, and demonstrates that what he did now, he did in faith. The person through whom thanks are given is Jesus Christ. There is no coming to God but through Christ, nor is any sacrifice either of prayer or praise acceptable without him, and since all we have come through him, it is but reasonable that thanks for them should be returned by and through him; the persons for whom this thanksgiving is made were all the Romans, all the saints at Rome, the members of the church there, of whatsoever rank and degree, and in whatsoever, state and condition; the thing for which the apostle was thankful for particularly was, not that their city was mistress of the whole world, and their fame for power, wealth, and grandeur, was spread abroad far and near; but, says he,

that your faith is spoken of throughout the whole world; which shows that faith is a grace of great account: God has put an honour upon it, by making it the receiver of all his gifts, and that gives glory to God, and without it nothing is acceptable to him; it answers many excellent uses and purposes in experience; it is that by which saints live upon Christ in this world, and look to the glories of another. This also shows that the saints at Rome did not hide their faith in their breasts, but declared it to others; a public profession both of the grace and doctrine of faith is to be made, and constantly held; both are to be shown forth to others, by deeds as well as words; which greatly redounds to the honour of such churches, causes joy in other churches, and in all the ministers of the Gospel, and is the occasion of many thanksgivings to God.

Geneva Study Bible

{4} First, I thank my God through Jesus Christ for you all, that your faith is {p} spoken of throughout the {q} whole world.

(4) He obtains their favourable patience, in that he points out what it is that they can be praised for, and his true apostolic good will toward them, confirmed by taking God himself as witness.

(p) Because your faith is such that it is spoken well of in all churches.

(q) In all churches.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Romans 1:8. Πρῶτον μὲν] To that, which Paul desires first of all to write, there was meant to be subjoined something further, possibly by ἔπειτα δέ. But, amidst the ideas that now crowd upon him, he abandons this design, and thus the μέν remains alone. Comp Romans 3:2; and on Acts 1:1; 1 Corinthians 11:18; Schaefer, a[341] Dem. IV. p. 142; Hartung, Partikell. II. p. 410.

τῷ Θεῷ μου] οὗ εἰμὶ, ᾧ καὶ λατρεύω, Acts 27:23; comp 1 Corinthians 1:4; Php 1:3; Php 4:19; Philemon 1:4.

διὰ Ἰηροῦ Χριστοῦ] These words—to be connected with εὐχαριστῶ, not with μου, as Koppe and Glöckler think, against which Romans 7:25 and Colossians 3:17 are clearly decisive—contain the mediation, through which the εὐχαριστῶ takes place. The Apostle gives thanks not on his own part and independently of Christ, not διʼ ἑαυτοῦ, but is conscious of his thanksgiving being conveyed through Jesus Christ, as one who is present to his grateful thoughts; in so far, namely, as that for which he thanks God is vividly perceived and felt by him to have been brought about through Christ. Comp on Colossians 3:17; Ephesians 5:20. Thus Christ is the mediating causal agent of the thanksgiving. To regard Him as its mediating presenter (Origen, Theophylact, Bengel, and others, including Hofmann) cannot be justified from Paul’s other writings, nor even by Hebrews 13:15. Theodore of Mopsuestia well observes: τοῦ Χριστοῦ ταύτης ἡμῖν τῆς εὐχαριστίας τὴν αἰτίαν παρασχομένου.

ἡ πίστις ὑμῶν] quite simply: your faith (on Christ); the praiseworthy character of the πίστις is only set forth by the context (καταγγέλλ. ἐν ὅλῳ τ. κ.) afterwards. Everywhere one hears your faith openly spoken of. Comp Romans 16:19. Observe how this flattering expression of the Apostle and the thanksgiving coupled with it, as also the στηριχθῆναι κ.τ.λ[345], in Romans 1:11-12, point to the church not as Jewish-Christian but as Pauline. Mangold’s reference to Php 1:15-18, in opposition to this inference, leaves out of view the quite different personal situation under which the latter was written. Comp on Php 1:18, note.

ἐν ὅλῳ τ. κόσμῳ] a popular hyperbole, but how accordant with the position of the church in that city, towards which the eyes of the whole world were turned! Comp 1 Thessalonians 1:8. It is, moreover, obvious of itself, that the subjects of the ΚΑΤΑΓΓΈΛΛΕΙΝ are the believers. As to the unbelievers, see Acts 28:22.

[341] d refers to the note of the commentator or editor named on the particular passage.

[345] .τ.λ. καὶ τὰ λοιπά.

Romans 1:8-15. First of all the Apostle now—as under various forms in all his epistles, with the exception of that to the Galatians (also not in 1 Timothy and Titus)—expresses with thanksgiving towards God his pious joy at the faith of his readers; and then assures them of his longing to be with them and to labour among them personally. The thanksgiving is short, for it relates to a church not only personally unknown to him, but also far removed from the sphere of labour which he had hitherto occupied; but the expression of it is in accordance with the position of the church in the metropolis of the world.

Expositor's Greek Testament

Romans 1:8. πρῶτον μέν. Nothing can take precedence of thanksgiving, when Paul thinks of the Romans, or indeed of any Christian Church in normal health. πρῶτον μὲν suggests that something is to follow, but what it is we are not told; Paul’s mind unconsciously leaves the track on which it started, at least so far as the linguistic following out of it is concerned. Perhaps the next thing was to be the prayer referred to in Romans 1:10. (Weiss.) διὰ Ἰ. Χ. Jesus Christ must be conceived here as the mediator through whom all our approaches to God are made (Ephesians 2:18), not as He through whom the blessings come for which Paul gives thanks. περὶ πάντων ὑμῶν: the “all” may have a certain emphasis when we remember the divisions to which reference is made in chap. 14 ἡ πίστις ὑμῶν is “the fact that you are Christians”. The very existence of a Church at Rome was something to be thankful for. ἐν ὅλῳ τῷ κόσμῳ is, of course, hyperbole, but a Church in Rome was like “a city set on a hill”.

Cambridge Bible for Schools and Colleges

8. First, I thank my God] First, before any other message. Such messages of thanksgiving are characteristic of St Paul. See 1 Corinthians 1:4; Ephesians 1:16; Php 1:3; Colossians 1:3; 1 Thessalonians 1:2; 1 Thessalonians 2:13; 2 Thessalonians 1:3; 2 Thessalonians 2:13; Philemon 1:4.—“My God:” again characteristic. 1 Corinthians 1:4; 2 Corinthians 12:21; Php 1:3; Php 4:19; Philemon 1:4. Cp. Acts 27:23, and Galatians 2:20, for the spirit of the words.

through Jesus Christ] As the Mediator. See Romans 8:34. The idea includes both His merit as opening the path of prayer, and His present agency in commending the suppliants.

your faith] The strength and simplicity of your reliance on your Lord, and allegiance to Him. See, for full illustration, 1 Thessalonians 1:8-10.

is spoken of] Lit. is being proclaimed, as a thing of public interest and notoriety. The reference doubtless is only to the intercourse between Christian Churches; for, as yet, the conduct of the Roman disciples would hardly attract the notice of the heathen public. A few years later, St Paul’s Roman residence, and then the Neronian persecution, altered the case in this respect.—See 1 Thessalonians 1, just quoted, for a beautiful illustration both of the fact of such Christian communication and its power.

throughout the whole world] See Colossians 1:6 for same words. The phrase would be perfectly intelligible as meaning “through the Roman empire.” In Acts 11:28; Acts 17:6; Acts 19:27; Acts 24:5, the same phrase and sense appear, but with a different word in the Gr.

8–17. The good report of the Roman Church. Paul desires to visit them, and to preach the gospel of faith to them

Bengel's Gnomen

Romans 1:8. Πρῶτον, first) A next does not always follow; and in this passage, the affectionate feeling and emotion of the writer have absorbed it.—μὲν) The corresponding δέ follows at Romans 1:13. You are, says he, already indeed in the faith; but yet I am desirous to contribute something to your improvement.—εὐχαριστῶ, I give thanks) Even at the beginning alone [besides similar beginnings in other epistles] of this epistle, there are traces of all the spiritual emotions. Among these, thanksgiving takes the preeminence: and with it almost all the epistles commence. The categorical idea of the sentence is: You have found faith. Thanksgiving, which is an accessory idea, renders the discourse modal (i.e., shows the manner in which the subject and predicate, in the categorical sentence, are connected),—comp. note to ch. Romans 6:17. Paul rejoices that, what he considered should be effected by him elsewhere, as a debtor to all, was already effected at Rome.—τῷ Θεῷ μου, my God) This phrase, my God, expresses faith, love, hope, and, therefore, the whole of true religion, Psalm 144:15; Habakkuk 1:12. My God is the God whom I serve; see next verse.—διὰ, through) The gifts of God come to us through Christ, our thanksgivings go to God through Christ.—ἡ πίστις, faith) In congratulations of this kind, Paul describes either the whole of Christianity, Colossians 1:3, etc., or some part of it, 1 Corinthians 1:5. He therefore mentions faith in this passage, as suited to the object, which he has in view, Romans 1:12; Romans 1:17.—καταγγέλλεται, is spoken of) An abbreviated mode of expression for, You have obtained faith; I hear of it, for it is everywhere openly declared; so, 1 Thessalonians 1:8, he says, that the faith of the Thessalonians is spread abread in every place.—ἐν ὅλῳ τῷ κόσμῳ, throughout the whole world) The Divine goodness and wisdom established the faith in the principal cities, especially in Jerusalem and Rome, from which it might be disseminated throughout the whole world.

Pulpit Commentary

Verses 8-17. - B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire. Verse 8. - First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul's way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow. "The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1 Thessalonians 1:8, ἐν παντὶ τόπῳ. Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention. Romans 1:8

Vincent's Word Studies

First (πρῶτον μὲν)

Not above all, but in the first place. The form of the phrase leads us to expect a succeeding clause introduced by secondly or next; but this is omitted in the fullness and rapidity of Paul's thought, which so often makes him negligent of the balance of his clauses.

Through Jesus Christ

As the medium of his thanksgiving: "As one who is present to his grateful thoughts; in so far, namely, as that for which he thanks God is vividly perceived and felt by him to have been brought about through Christ." Compare Romans 7:25; Colossians 3:17; Ephesians 5:20. In penitence and in thanksgiving alike, Jesus Christ is the one mediator through whom we have access to God.

For you all (περὶ πάντων ὑμῶν)

The preposition means rather concerning, about.

Is proclaimed (καταγγέλλεται)

The different compounds of the simple verb ἀγγέλλω to announce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12.

Ἁπαγγέλλειν is to announce with a reference to the source from (ἀπό) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22.

Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν the recipient of the news is contemplated; in ἀπαγγέλλειν the source; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul.

Throughout the whole world

Hyperbolical, but according with the position of the metropolitan church. Compare 1 Thessalonians 1:8.