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1. Romans 1:1
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Romans 1:8
First, I thank my God through Jesus Christ for you all, that your
faith is spoken of throughout the whole world.
Romans 1:8
First (prōton men). Adverb in the accusative case, but no
epeita de (in the next place) as in Heb_7:2 or epeita as in
Jas_3:17 follows. The rush of thoughts crowds out the balanced
phraseology as in Rom_3:2; 1Co_11:18.
Through (dia). As the mediator or medium of thanksgiving as
in Rom_7:25.
For (peri). Concerning, about.
That (hoti). Or because. Either declarative or causal hoti makes
sense here.
Your faith (hē pistis humōn). “Your Christianity” (Sanday and
Headlam).
Is proclaimed (kataggelletai). Present passive indicative of
kataggellō, to announce (aggellō) up and down (kata). See also
anaggellō, to bring back news (Joh_5:15), apaggellō, to
announce from one as the source (Mat_2:8), prokataggellō, to
announce far and wide beforehand (Act_3:18).
Throughout all the world (en holōi tōi kosmōi). Natural
hyperbole as in Col_1:6; Act_17:6. But widely known because
the church was in the central city of the empire.
Romans 1:8
world
kosmos = mankind. (See Scofield on Mat_4:8).
Romans 1:8
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

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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 Rom_7:25; Col_3:17;
Eph_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
Joh_20:18. Ἁναγγέλλειν is to report with the additional idea of
bringing tidings up to or back to the person receiving them. So
Joh_5:15. The impotent man brought back information to the
Jews. Compare Mar_5:14. So Christ will send the Comforter,
and He will bring back to the disciples tidings of things to come.
Joh_16:13-15. See Act_14:27; 2Co_7:7; 1Pe_1:12.
Ἁπαγγέλλειν is to announce with a reference to the source from
(ἀπό) which the message comes So Mat_2:8; Act_12:14.
Compare Luk_7:22; Luk_8:34, Act_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 Act_16:21; Act_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 1Th_1:8.

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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 St. Paul's epistles begin. He here
particularly thanks God, that what otherwise himself should
have done, was done at Rome already. My God - This very 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. That your faith is spoken of - In this kind of
congratulations St. Paul describes either the whole of
Christianity, as Col 1:3, &c.; or some part of it, as 1Co 1:5.
Accordingly here he mentions the faith of the Romans, suitably
to his design, Rom 1:12, Rom 1:17. Through the whole world -
This joyful news spreading everywhere, that there were
Christians also in the imperial city. And the goodness and
wisdom of God established faith in the chief cities; in Jerusalem
and Rome particularly; that from thence it might be diffused to
all nations.
Romans 1:8
First of all. Some find the second thought in Rom_1:10, or
Rom_1:13; others translate ‘chiefly.’ As the absence of
‘secondly’ suggests a slight emphasis, we render as above
(comp. chap. Rom_3:2).
I thank my God. (See introductory note). ‘The Apostle pursues
the natural course of first placing himself, so to speak, in
relation with his readers; and his first point of contact with them
is gratitude for their participation in Christianity’ (De Wette).
There is a touching emphasis in the phrase ‘my God’ with its
personal appropriation and corresponding sense of personal
obligation. In this expression he sums up ‘all those experiences
he had personally made’ (Godet) of the covenant faithfulness of
God.
Through Jesus Christ. The thanksgiving is through Chris;
comp. Heb_3:15. and similar passages. Jesus Christ is also the

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medium through whom came the blessings for which he is
thankful; but the other thought is the prominent one.
For you all. The thanksgiving was concerning them, or, on their
behalf.
That. The word also means ‘because;’ but here the two senses
are practically the same.
Your faith is published, declared among Christians. That the
Roman church was comparatively unknown to unbelievers, even
to the Jews at Rome, appears from Act_28:22. The praiseworthy
character of their faith may be inferred from the thanksgiving.
In the whole world. A popular hyperbole, but how accordant
with the position of the church in that city, toward which the
eyes of the whole world were turned!’ (Meyer.)
Romans 1:8
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

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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.
Romans 1:8
In the whole world. That is, to all, or almost all the Roman
empire. (Witham)
Romans 1:8
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.
Romans 1:8
First - In the first place, not in point of importance, but before
speaking of other things, or before proceeding to the main

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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,
Eph_5:20; Heb_13:15; compare Joh_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

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everywhere. The same thing is affirmed of them in Rom_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 Col_1:6, Col_1:23; Joh_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.
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 Col_1:3, &c, or some branch of it, as
Gal_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

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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.
Romans 1:8
thank. See Act_27:35.
through. Greek. dia. App-104. Rom_1:1. Compare Joh_14:6.
for. Greek. huper, as in Rom_1:5, but the texts read peri,
concerning (App-104.)
spoken of. Greek. katangello. App-121.
throughout. Greek. en. App-104.
world. Greek. kosmos. App-129.
Romans 1:8
First, I thank my God - From this to the end of Rom_1:17
belongs to the preface, in which the apostle endeavors to
conciliate the good opinion of the Christians at Rome, and to

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prepare their minds for his reproofs and exhortations.
Your faith is spoken - καταγγελλεται, is celebrated,
throughout the whole world - in every place where the Christian
religion is professed, through all parts of the Roman dominions;
for in this sense we should understand the words, the whole
world.
Romans 1:8
(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.
Romans 1:8
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.1
Romans 1:8
1
Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New
Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997),
Ro 1:8.

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First, says Paul, I want to tell you what I have been praying
for. (This is not the first in a series of things, since he does not
go on to a “second” and “third.” It is “first” in the sense of
“before I go any further, before I get into the meat of this letter
or into its formal teaching.”) I thank my God through Jesus
Christ for all of you.
This first prayer is a prayer of thanksgiving. Some take it as a
diplomatic gesture. I.e., by starting with this positive personal
comment the author intends to “get on the good side” of the
readers. As Barclay says, Paul “began with a compliment” in
order to “disarm their suspicions,” especially since he had never
been to Rome and was a stranger to most of the Christians
there (5). This is probably reading too much into it, however.
Such a statement of personal thanksgiving or blessing or
concern normally followed the epistolary greeting in all letters of
that time and culture.16
This was Paul’s own standard practice;
similar remarks appear after the greetings in all his other letters
except Galatians.
By referring to God as “my God” Paul reveals the close,
intimate relationship he has with the Father. For him God was
not just an academic subject but one whom he knew personally.
He knew what it meant to speak to God as “Abba! Father!” and
he says that we may do the same (8:15). Many say that “Abba”
is the equivalent of “Daddy” in English. Such intimacy is present
when we begin our prayers with “dear,” as in “Dear God” or
“Dear Father.” (See also 2 Cor 12:21; Phil 1:3; 4:19; Phlm 4.)
Paul offers his prayer “through Jesus Christ,” who is the one
and only mediator between our sinful selves and the holy God
(John 14:6; 1 Tim 2:5; Heb 4:16). This is not just a formality,
but a sincere acknowledgment that the atoning work of Jesus
makes it possible for us to be accepted by God and allowed into
his presence.
16
For an example see Morris, 55, n. 97.

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Paul says he thanks God “for all of you.” This includes all the
saints at Rome, from both Jewish and Gentile backgrounds (see
v. 7). This means he was praying not only for the few that he
knew personally, but also even for those whom he did not know.
We are following Paul’s example when we pray for people whom
we have never met, whether it be friends’ relatives or Christian
workers in all parts of the world. “The bond of Christian
fellowship is not limited to the circle described by personal
acquaintance” (Murray, I:19).
Paul says he thanks God because your faith is being
reported all over the world. The specific reason for his
thanksgiving has to do with the faith (πίστις, pistis) of the
Christians at Rome. Why was this so? Was there something
special about their faith? Bruce speaks of “the high and
renowned quality of their faith” (75). Perhaps Paul means not
just their faith, but their faithfulness (which is a valid
connotation of pistis). This may be inferred from the fact that all
people knew not only of the Romans’ faith but also of their
obedience (16:19). This is an indication of the principle that true
faith always produces obedience (see 1:5).
On the other hand, many commentators deny that there was
any special quality to the Romans’ faith. It was just ordinary
faith, like anyone else’s. As Moo says, “It is the very fact of their
faith that is sufficient reason for giving thanks to God” (I:52).
See also Cranfield, I:75; Morris, 56–57.
If it was not an especially deep and strong faith, why would
Paul give thanks for it? Some say it was appropriate to thank
God for their faith since he was the author of it (Moo, I:52), a
suggestion motivated more by Calvinist beliefs than by the text.
Actually Paul specifies exactly why he is thankful. He thanks God
not for their faith as such, but for the fact that their faith “is
being reported all over the world,” i.e., the known world (and
still perhaps an hyperbole). Paul had traveled a lot, and
everywhere he went people talked about the fact that there was
a Christian church even in Rome.

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The second part of Paul’s prayers for the Roman church is a
prayer of petition.17
The next two verses (9–10) do not
themselves constitute this petition, but are Paul’s affirmation
that he does pray for the Roman saints on a regular basis. He
prays especially that he may be permitted to travel to Rome and
visit with them personally.2
Romans 1:8
First is never followed by “secondly,” and so it must be taken in
the sense of “first of all” (Moffatt; see NEB “let me begin” and
Phillips “I must begin”). In some languages the equivalent of
first may be “before I say anything else I want to say” or “I
want to begin by saying.”
The phrase through Jesus Christ is particularly difficult to render
in some languages, since it represents some type of secondary
agent but without specification as to the precise relationship
implied. In some languages the appropriate equivalent would be
“I am thankful to God; it is Jesus Christ who makes this
possible.”
As Paul writes he considers himself to be in the act of prayer,
giving thanks to God for their faith (I thank is in the present
tense in the Greek). Expressions of thanks may be highly
idiomatic—for example, “I say to God I am happy in my heart”
or even “I tell God how good he is.”
Because the whole world is hearing of your faith forms the basis
for Paul’s prayer of thanksgiving. In Greek this is actually a
passive expression (literally “your faith is being proclaimed in all
the world”), which many translations transforms into an active
17
Paul not only prays for the Romans, but also requests that they pray a specific prayer for him (15:30–32).
2
Jack Cottrell, Romans : Volume 1, College Press NIV commentary (Joplin, Mo.: College Press Pub. Co., 1996-c1998),
Ro 1:8.
NEB New English Bible

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expression, as does the TEV (see Goodspeed “the news of your
faith is spreading all over the world”; Twentieth Century “the
report of your faith is spreading throughout the world”). Faith in
the present context means “faith in Jesus Christ,” and Paul
seems to be stressing more the quality of their faith than the
fact of their faith.
In many languages one cannot speak of the whole world is
hearing, since the physical world cannot hear, only “people
throughout the world are hearing.” Moreover, in some
languages one cannot say hearing of your faith. One can,
however, “hear that you believe.” For some languages some
direct goal of believing is necessary and therefore one may say
“hear that you believe in Jesus Christ” or “hear that you trust
Jesus Christ.”3
Romans 1:8
“All roads lead to Rome”; due to the connections of the whole
empire with Rome, Christians everywhere knew about the faith
of believers in the capital.4
Romans 1:8
I thank my God through Jesus Christ for all of you. NRSV
Consistent with the style of ancient letter writing, Paul moves on
from his greeting to state the motives for his letter. He
mentions two: First, a word of thanks and later, a word of hope.
Just as it was through Jesus Christ that Paul received grace and
apostleship (1:5), it is also through Jesus Christ that Paul
TEV Today’s English Version
3
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul's Letter to the Romans, Originally Published: A
Translator's Handbook on Paul's Letter to the Romans. 1973., UBS handbook series; Helps for translators (New York:
United Bible Societies, 1994), 14.
4
Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.:
InterVarsity Press, 1993), Ro 1:8.
NRSV
Scripture quotations marked NRSV are taken from the New Revised Standard Version of the Bible, copyrighted,
1989 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of
America, and are used by permission. All rights reserved.

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thanks God for the faith of the Roman believers. Paul’s phrase
emphasizes the truth that Jesus Christ is the one and only
mediator between God and people—through Christ, God sends
his love and forgiveness to us; through Christ, we offer praise
and thanksgiving back to God (see 1 Timothy 2:5). Paul gave
God the glory for these Roman believers and their faith. Their
faith had encouraged him and would continue to encourage him
(see Acts 28:15).
Your faith is being reported all over the world. NIV
Living in
the Western world’s political power center, Roman Christians
were highly visible. Fortunately, their reputation was excellent;
their strong faith was making itself known around the world. To
have a thriving church in Rome and to have Christians living
pure lives in an evil city bore strong testimony to their faith!
WHAT’S THE REPORT ON YOUR FAITH?
A visitor to your town stops by the local restaurant for
lunch and casually asks the waitress to tell him about the
church in town. How would the waitress describe the church
you presently attend? When people talk about your
congregation or your denomination, what do they say? Are
their comments accurate? What features would you want
them to notice? What is the best way to get the public to
recognize your faith? How often does your church seriously
evaluate its impact on the community?
5
Romans 1:8
From this verse to the end of verse 17, we have the general
introduction to the letter. It has the usual characteristics of the
introductory parts of the apostle’s letters. It is commendatory; it
breathes the spirit of love towards his brethren, and of gratitude
NIV
Scripture quotations marked NIV are taken from the Holy Bible, New International Version®
. NIV®
. Copyright ©
1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights
reserved.
5
Bruce B. Barton, David Veerman and Neil S. Wilson, Romans, Life application Bible commentary (Wheaton, IL:
Tyndale House Publishers, 1992), 13.

15. Romans 1:1
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and devotion towards God; and it introduces the reader in the
most natural and appropriate manner to the great doctrines
which he intends to put forward.
First, I thank my God. The word first implies a list, which,
however, is not given. Compare 1 Corinthians 11:18 and other
places where the apostle begins a construction which he does
not continue.
My God. That is, the God to whom I belong, whom I serve,
and who, as my God, is my Father, Friend, and source of all
good. “I will be their God, and they will be my people” (Hebrews
8:10) is the most comprehensive of all promises. Through
Jesus Christ. These words are not to be connected with the
immediately preceding words, “My God through Jesus Christ,”
but with I thank: “I thank God, through Jesus Christ.” This
expression implies the mediation of Christ, through whom alone
we have access to the Father, and for whose sake alone both
our prayers and our praises are accepted. See 7:25. Also,
Ephesians 5:20, “Always giving thanks to God the Father for
everything, in the name of our Lord Jesus Christ”; Colossians
3:17, “Whatever you do, whether in word or deed, do it all in
the name of the Lord Jesus, giving thanks to God the Father
through him”; and Hebrews 13:15, “Through Jesus, therefore,
let us continually offer to God a sacrifice of praise.” All this is in
accordance with Christ’s command in John 14:13; compare John
16:24: “Until now you have not asked for anything in my name.
Ask and you will receive.”
Such, then, is the clear teaching of the Bible. In all our
approaches to God in prayer or praise, we must come in the
name of Christ — that is, in him, referring to him as the ground
of our acceptance. So there is no need for any of the various
forced interpretations of the words in the text which have been
given by those who are unwilling to admit the idea of such
mediation by Christ.

16. Romans 1:1
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The special ground of the apostle’s thankfulness is expressed
in the following clause: because your faith is being reported
all over the world. Their faith was such that it aroused
people’s attention. Paul recognized that he had reason to be
grateful to God not only because the Roman Christians believed,
but because everyone was talking about their faith. God
therefore is the giver of faith.6
Romans 1:8
A THANKFUL SPIRIT
First, I thank my God through Jesus Christ for you all,
because your faith is being proclaimed throughout the
whole world. (1:8)
The first mark of true spiritual service, which Paul had in
abundance, is thankfulness. He was grateful for what God had
done for and through him, but he was equally grateful for what
God had done in and through other believers. He perhaps did
not thank the Roman believers themselves, lest it be considered
flattery. He said, rather, I thank my God through Jesus
Christ for you.
Paul’s thankfulness was intimate, first of all because of his
spiritual closeness to God. I thank my God, he declared. No
pagan would have made such a statement, nor would have most
Jews referred to God with a personal pronoun. For Paul, God
was not a theological abstraction but a beloved Savior and close
friend. As he testifies in the following verse, he served God in
his spirit, from the depth of his heart and mind.
Paul gave thanks through Jesus Christ, the one eternal
Mediator between God and man. “No one comes to the Father,
but through Me,” Jesus said (John 14:6), and believers in Him
have the privilege of calling Almighty God, my God. “There is
one God, and one mediator also between God and men, the
6
Charles Hodge, Romans, Originally Published: Commentary on the Epistle to the Romans, 1835., The Crossway
classic commentaries (Wheaton, Ill.: Crossway Books, 1993), Ro 1:8.

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man Christ Jesus” (1 Tim. 2:5). It is because we have been
given access to the Father through Jesus Christ that we
always can “draw near with confidence to the throne of grace,
that we may receive mercy and may find grace to help in time
of need” (Heb. 4:16), and can say, “Abba, Father” (Rom. 8:15).
Paul’s thankfulness was also intimate because of his spiritual
intimacy with fellow believers, even to such as those in Rome,
most of whom he did not personally know. I thank my God …
for you all, that is, for all the believers in the church at Rome.
His gratitude was impartial and all-encompassing, making no
distinctions.
In every epistle but one, Paul expresses gratitude for those to
whom he writes. The exception was the letter to the church in
Galatia, which had defected from the true gospel of grace to a
works system of righteousness and was worshiping and serving
in the flesh because of the influence of the Judaizers. It was not
that the other churches were perfect, which is apparent since
Paul wrote most of his letters to correct wrong doctrine or
unholy living. But even where the need for instruction and
correction was great, he found something in those churches for
which he could be thankful.
Paul wrote the letter to the Romans from Corinth, and at the
time the Jews there were plotting to kill him (Acts 20:3). He was
on his way to Jerusalem, where he knew imprisonment and
possibly death awaited him. Yet he was still filled with
thanksgiving.
Some years later, as he was prisoner in his own house in
Rome while awaiting an audience before Caesar, Paul was still
thankful. While there, he wrote four epistles (Ephesians,
Philippians, Colossians, and Philemon), commonly called the
prison epistles. In each of those letters he gives thanks for the
believers to whom he writes (Eph. 1:16; Phil. 1:3; Col.
1:3; Philem. 4). During his second Roman imprisonment, he
may have spent time in the wretched Mamertine prison. If so,

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we can be sure he was thankful even there, although the city
sewage system ran through the prison. I was told on a visit
there that when the cells were filled to capacity, the sewage
gates were opened and all the inmates would drown in the filthy
water, making way for a new batch of prisoners. But Paul’s
thankfulness did not rise and fall based on his earthly
circumstances but on the richness of his fellowship with his
Lord.
The specific reason for Paul’s thankfulness for the Roman
Christians was their deep faith, which was being proclaimed
throughout the whole world. From secular history we learn
that in A.D. 49 Emperor Claudius expelled Jews from Rome,
thinking they were all followers of someone named Chrestus (a
variant spelling of Christ). Apparently the testimony of Jewish
Christians had so incited the nonbelieving Jews that the turmoil
threatened the peace of the whole city. The believers had, then,
a powerful testimony not only in the city, but throughout the
whole world. What a commendation!
By faith Paul was not referring to the initial trust in Christ
that brings salvation but to the persevering trust that brings
spiritual strength and growth. Faith like that also may bring
persecution. Believers in Rome lived in the lion’s den, as it were,
yet they lived out their faith with integrity and credibility. Some
churches are famous because of their pastor, their architecture,
their stained glass windows, or their size or wealth. The church
in Rome was famous because of its faith. It was a fellowship of
genuinely redeemed saints through whom the Lord Jesus Christ
manifested His life and power, so that their character was
known everywhere.
A thankful heart for those to whom one ministers is essential
to true spiritual service. The Christian who is trying to serve
God’s people, however needy they may be, without gratitude in
his heart for what the Lord has done for them will find his
A.D. Anno Domini (Lat.), Year of the Lord

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service lacking joy. Paul could usually find a cause for thanks so
that he could honor the Lord for what had been done already
and hope for what God would use him to do.
Superficial believers are seldom satisfied and therefore
seldom thankful. Because they focus on their own appetites for
things of the world, they are more often resentful than thankful.
A thankless heart is a selfish, self-centered, legalistic heart. Paul
had a thankful heart because he continually focused on what
God was doing in his own life, in the lives of other faithful
believers, and in the advancement of His kingdom throughout
the world.7
Romans 1:8
πρω̂τον, “first” (of a sequence), but without continuing the
series—nicely conveyed by NEB, “Let me begin by. … ”Cf. 3:2; 1
Cor 11:18. See BGD, πρω̂τος 2b. Thanksgiving is Paul’s first
priority.
εὐχαριστω̂ τῳ̂ θεῳ̂ μου … περὶ πάντων ὑμω̂ν, “I give
thanks to my God for you all,” is Paul’s version of the regular
thanksgiving in private correspondence (TDNT
9:408; cf., e.g., 2 Macc 1:11) and a regular feature of Paul’s
opening remarks (1 Cor 1:4; Eph 1:16; Phil 1:3; Col 1:3; 1
Thess 1:2; 2 Thess 1:3; Philem 4; cf. 2 Cor 1:11). MM gives
parallel occurrences in the papyri, and NDIEC 4:127–28 in
7
John MacArthur, Romans (Chicago: Moody Press, 1996, c1991, c1994), 34.
NEB The New English Bible
Cf. confer, compare
BGD W. Bauer, F. W. Gingrich and F. Danker, Greek-English Lexicon of the NT
TDNT G. Kittel and G. Friedrich, eds., tr. G. W. Bromiley Theological Dictionary of the New Testament, 10 vols., ET
(Grand Rapids: Eerdmans, 1964–76)
e.g. exempli gratia, for example
MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament (London: Hodder, 1930)
NDIEC G.H.R. HOrsley, New Documents, Illustrating Early Christianity (North Ryde, Australia, 1981-)

20. Romans 1:1
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inscriptions. The μου (“my God”) does not, of course, signify
“mine and not yours”; it is simply a way of stressing the fervor
of his devotion, his deep personal commitment (so Phil
1:3; Philem 4; used regularly in the
Pss 3:7; 5:2; 7:1, 3, 6; 13:3; 18:2, 6, 21, 28–29; 22:1–2, 10;
etc.). “This phrase, ‘my God,’ expresses … the whole of true
religion” (Bengel).
διὰ ʼΙησου̂ Χριστου̂, “through Jesus Christ.” As is Paul’s
normal style, he gives thanks to God through Jesus Christ
(5:11; 7:25; 1 Cor 15:57; Col 3:17; cf. Rom 16:27; 2 Cor
1:20; 3:4; so also Heb 13:15; 1 Pet 2:5; 4:11; Jude 25); cf.
also 10:1. The exalted Christ is understood here as filling the
role elsewhere in Judaism already attributed to archangels (Tob
12:12, 15; 1 Enoch 9.3; 99.3; 104.1; T. Levi 3.5; 5.6–7; T. Dan
6.2), and already to the patriarchs by Philo (Praem. 166; cf. 2
Enoch 7; 53.1), though in these cases it is their role as heavenly
intercessors which is primarily in mind (cf. Rom 8:34). That Paul
puts Christ’s mediatorial role in terms of thanksgiving probably
says as much about his confidence in what has already been
done (by God through Christ) on behalf of humankind’s
salvation, as about the extent of Christ’s absorption and
supersession of all other heavenly intermediary functions as
then conceived. Certainly the presentation of him who had so
recently been Jesus of Nazareth as a two-way channel of χάρις
within a few verses (vv 5, 8) is a striking testimony to early
Christian understanding of the exalted Christ’s role as heavenly
mediator. For all that Paul emphasizes Christ’s Lordship
(vv 4, 7), he never forgets that God is over all, so that
thanksgiving is rendered not to Christ but through Christ, just
as the call to be Christ’s comes from God, not from Christ (see
on 1:6); “Christ s lordship does not annul Paul’s monotheism”
1 Enoch Ethiopic, Slavonic, Hebrew Enoch
T. Levi Testament of Levi (from Testaments of the Twelve Patriarchs)
T. Dan Testament of Dan
Praem. Philo, De Praemiis et Poenis

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(Althaus on 1:7); see further Thüsing, 174–83. This theological
reserve has to be borne in mind when assessing the significance
of passages like 10:13, 1 Cor 16:22, and 2 Cor 12:8. See
further on 2:16; 4:24; 5:1, 10; 6:13; 8:34, and 10:9.
ὅτι ἡ πίστις ὑμω̂ν καταγγέλλεται ἐν ὅλῳ τῳ̂ κόσμῳ, “because
your faith is spoken of in all the world.” That it is their faith in
particular for which Paul gives thanks is again typical (Eph
1:15–16; Col 1:3–4; 1 Thess 1:2–3; 2 Thess 1:3–4); as also
the laudatory terms in which he describes it (Col 1:5–7; 1 Thess
1:7–8; 2 Thess 1:3–4; Philem 5; cf. 1 Cor 1:5–7, tailored to the
situation in the church at Corinth). For πίστις see on 1:17. The
use of the somewhat formal word καταγγέλλω, “proclaim,
announce” (BGD, MM) indicates that Paul is consciously striving
for effect.8
Romans 1:8
First (πρωτον μεν [prōton men]). Adverb in the accusative
case, but no ἐπειτα δε [epeita de] (in the next place) as in Heb.
7:2 or ἐπειτα [epeita] as in James 3:17 follows. The rush of
thoughts crowds out the balanced phraseology as in Rom. 3:2; I
Cor. 11:18. Through (δια [dia]). As the mediator or medium of
thanksgiving as in 7:25. For (περι [peri]). Concerning, about.
That (ὁτι [hoti]). Or because. Either declarative or causal ὁτι
[hoti] makes sense here. Your faith (ἡ πιστις ὑμων [hē pistis
humōn]). “Your Christianity” (Sanday and Headlam). Is
proclaimed (καταγγελλεται [kataggelletai]). Present passive
indicative of καταγγελλω [kataggellō], to announce (ἀγγελλω
[aggellō]) up and down (κατα [kata]). See also ἀναγγελλω
[anaggellō], to bring back news (John 5:15), ἀπαγγελλω
[apaggellō], to announce from one as the source (Matt. 2:8),
προκαταγγελλω [prokataggellō], to announce far and wide
beforehand (Acts 3:18). Throughout all the world (ἐν ὁλῳ τῳ
κοσμῳ [en holōi tōi kosmōi]). Natural hyperbole as in Col. 1:6;
8
James D. G. Dunn, vol. 38A, Word Biblical Commentary : Romans 1-8, electronic ed., Logos Library System; Word
Biblical Commentary (Dallas: Word, Incorporated, 1998), 27.

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Acts 17:6. But widely known because the church was in the
central city of the empire. 9
Romans 1:8
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 fulness
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 7:25; Col. 3:17; Eph. 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.*
Ἀναγγέλλειν 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 Cor. 7:7; 1 Pet. 1:12.
9
A.T. Robertson, Word Pictures in the New Testament, Vol.V c1932, Vol.VI c1933 by Sunday School Board of the
Southern Baptist Convention. (Oak Harbor: Logos Research Systems, 1997), Ro 1:8.
*
Where Tischendorf, Tregelles and Westcott and Hort read ἀγγέλλουσα for ἀπαγγέλλουσα. In John 4:51, Tischendorf
reads καὶ ἤγγειλαν for καὶ ἀπήγγειλαν, and omits λέγοντες. Westcott and Hort, simply λέγοντες.

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Ἀπαγγέλλειν is to announce with a reference to the source
from (ἀπό) which the message comes. So Matt. 2:8; Acts 12:14.
Compare Luke 7:22; 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; 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 Thess.
1:8.10
Romans 1:8
Jesus Christ.
(1:8) Paul’s “first” is not followed by “second, third” etc. The
rush of the apostle’s thoughts precludes any orderly succession
of points here. He thanks God through Jesus Christ as the
medium through whom thanksgiving is to be made and through
whom salvation came to the Roman saints. The faith of the
saints here refers to the fact that they are Christians and to the
lives they lived. To have a Christian church in the capital city of
the Empire, into which city according to the Roman historian
Tacitus, “flow all things that are vile and abominable, and where
they are encouraged” was quite a thing, and to have the saints
there living singularly pure lives, was a great testimony to the
divine source of Christianity. “Spoken” is kataggellō
(καταγγελλω), “to spread the tidings throughout, down along
those that hear them, with the included idea of celebrating or
commending” (Vincent). Their faith was thus spoken of
10
Marvin Richardson Vincent, Word Studies in the New Testament (Bellingham, WA: Logos Research Systems, Inc.,
2002), 3:i-7.

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throughout the whole world. This is a popular hyperbole
speaking of general diffusion throughout the Roman empire.
This local church in the capital city was like a city set on a hill,
occupying a prominent position in the world of that day.
Translation. First, I am constantly thanking my God through
Jesus Christ concerning all of you, because your faith is
constantly being spread abroad in the whole world.11
11
Kenneth S. Wuest, Wuest's Word Studies from the Greek New Testament : For the English Reader (Grand Rapids:
Eerdmans, 1997, c1984), Ro 1:5-8.

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References: