The Meaning of Romans 1:8 Explained

Romans 1:8

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

YLT: first, indeed, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world;

Darby: First, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world.

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

KJV Reverse Interlinear

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

What does Romans 1:8 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Context Summary

Romans 1:1-12 - The Apostle's Burning Desire
Upon the threshold of his greatest Epistle, Paul describes himself as a bond-servant. Such humility as his qualified him to be the medium of God's wondrous revelations. How great must be the Master who has the absolute devotion of such a man! Paul was called to be an Apostle; we are all called of Jesus Christ, and called to be saints, Romans 1:1; Romans 1:6-7. Note that emphatic reference to our Lord's dual nature, Romans 1:3-4.
Long before Paul saw the faces of these Christians in Rome, he had been led out in prayer for them. He had won the battle before entering the battle-field. How noble it was on the Apostle's part to say that his faith was strengthened by their faith, as theirs by his! Romans 1:12. There is a wonderful give-and-take in the service of God. Each of us helps or hinders. None is neutral.
It is quite evident that prayer counted for much with the Apostle. This journey of his was the subject of continual supplication. He knew that much was to be obtained through prayer, which would otherwise be missed. Remember that your journeys must also be in the will of God, Romans 1:10. [source]

Chapter Summary: Romans 1

1  Paul commends his calling to the Romans;
9  and his desire to come to them
16  What his gospel is
18  God is angry with sin
21  What were the sins of mankind

Greek Commentary for Romans 1:8

First [πρωτον μεν]
Adverb in the accusative case, but no επειτα δε — epeita de (in the next place) as in Hebrews 7:2 or επειτα — epeita as in James 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Romans 3:2; 1 Corinthians 11:18. [source]
Through [δια]
As the mediator or medium of thanksgiving as in Romans 7:25. For (περι — peri). Concerning, about. That Or because. Either declarative or causal οτι — hoti makes sense here. Your faith (η πιστις υμων — hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω — kataggellō to announce See also αναγγελλω — anaggellō to bring back news (John 5:15), απαγγελλω — apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω — prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι — en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
For [περι]
Concerning, about. [source]
That [οτι]
Or because. Either declarative or causal οτι — hoti makes sense here. Your faith (η πιστις υμων — hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω — kataggellō to announce See also αναγγελλω — anaggellō to bring back news (John 5:15), απαγγελλω — apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω — prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι — en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Your faith [η πιστις υμων]
“Your Christianity” (Sanday and Headlam). [source]
Is proclaimed [καταγγελλεται]
Present passive indicative of καταγγελλω — kataggellō to announce See also αναγγελλω — anaggellō to bring back news (John 5:15), απαγγελλω — apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω — prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι — en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Throughout all the world [εν ολωι τωι κοσμωι]
Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
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. [source]
Is proclaimed [καταγγέλλεται]
The different compounds of the simple verb ἀγγέλλω toannounce, 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. -DIVIDER-
-DIVIDER-
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 therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; 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. [source]

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. [source]
For you all [περὶ πάντων ὑμῶν]
The preposition means rather concerning, about. [source]
Throughout the whole world []
Hyperbolical, but according with the position of the metropolitan church. Compare 1 Thessalonians 1:8. [source]

Reverse Greek Commentary Search for Romans 1:8

Romans 3:2 First of all [πρωτον μεν]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν — episteuthēsan). First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
1 Corinthians 1:4 I thank my God [ευχαριστω τωι τεωι]
Singular as in Romans 1:8; Philemon 1:3; Philemon 1:4, but plural in 1 Thessalonians 1:2; Colossians 1:3. The grounds of Paul‘s thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, παντοτε — pantote) concerning (περι — peri around) the Corinthians to override the specific causes of irritation. [source]
Colossians 1:6 In all the world []
Hyperbolical. Compare Romans 1:8; 1 Thessalonians 1:8; Acts 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare Colossians 1:23. [source]
Colossians 1:5 For the hope [διὰ τὴν ἐλπίδα]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
1 Thessalonians 1:8 In every place []
A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14. [source]
1 Timothy 6:5 Destitute of the truth [ἀπεστερημένων τῆς ἀληθείας]
Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 1 Corinthians 6:8; 1 Corinthians 7:5. The implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them. Comp. Romans 1:8. [source]
2 Timothy 1:3 I thank [χαριν εχω]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις — Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω — eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν — eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων — ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν — eucharistein opheilomen (2 Thessalonians 1:3). [source]
Philemon 1:4 Thank - always []
Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philemon 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3. [source]

What do the individual words in Romans 1:8 mean?

First indeed I thank the God of me through Jesus Christ for all of you because the faith is being proclaimed in all world
Πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν ὅτι πίστις καταγγέλλεται ἐν ὅλῳ κόσμῳ

Πρῶτον  First 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
εὐχαριστῶ  I  thank 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: εὐχαριστέω  
Sense: to be grateful, feel thankful.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πίστις  faith 
Parse: Noun, Nominative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
καταγγέλλεται  is  being  proclaimed 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: καταγγέλλω  
Sense: to announce, declare, promulgate, make known.
κόσμῳ  world 
Parse: Noun, Dative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.