Romans 1:8Meaning & Commentary from the Church Fathers

There is nothing marvelous in thanksgiving when our affairs are carried by a favorable wind. But when there is a fierce storm, and the ship is overturned and in danger, then gratitude is a great proof of patience and thankfulness.

For such gratitude Job too was crowned. He stopped the shameless mouth of the devil and clearly proved that in the days of prosperity he had been thankful not because of advantage, but because of his strong love for God.

Observe also what Paul thanks God for. It is not for earthly and perishing things, such as authority, power, and glory, for these are not worth a single word.

He thanks Him for true goods, faith and boldness. And with what disposition he gives thanks!

He did not say, "God," but "my God." The Prophets also do this, appropriating to themselves what is common to all.

And what is surprising if the Prophets do this? God Himself always clearly does this with regard to His servants, calling Himself in particular the God of Abraham, Isaac, and Jacob.

"Because your faith is proclaimed in all the world." What then? Did the whole earth hear of the Romans' faith?

According to Paul, the whole earth did, and there is nothing improbable in this. Rome was no insignificant city.

Being situated, as it were, on a certain summit, it was known to all. But consider the power of the preaching.

In a short time, through tax collectors and fishermen, it subjected to itself the very glory of cities. Syrian men became teachers and instructors of the Romans.

Thus Paul bears witness to a twofold success of the preaching: that the Romans believed, and that they believed with such boldness that their fame spread throughout the whole earth.

He says, "Your faith is proclaimed in all the world." It is faith, not disputes, contests, or demonstrations, although there were many obstacles to the teaching in Rome.

The Romans had recently gained power over the world. They thought highly of themselves and lived richly and luxuriously.

The preaching was brought to them by fishermen, Jews and from the Jews, a people hated and despised by all. They commanded them to worship the Crucified One, who had been raised in Judea.

Together with this teaching, these teachers urged a strict life upon people who cared for pleasures and strove only after the present. Moreover, the preachers were poor, simple men, of low birth and without distinction.

Yet none of this hindered the spread of the word. Such was the power of the Crucified One that the word spread everywhere.

It is "proclaimed," as Paul says, "in all the world." He did not say "announced," but "proclaimed," that is, they were a subject of conversation for all.

Bearing witness to this also to the Thessalonians, the Apostle adds something else. After saying, "From you the word of God has sounded forth," he adds, "so that we have no need to say anything" (1 Thess 1:8).

There the disciples stood at the rank of teachers, boldly instructing all and drawing them to themselves. The preaching stopped nowhere, but ran around the whole universe faster than fire.

Here, however, it is said only that it "is proclaimed." The Apostle rightly said "is proclaimed," showing that nothing must be added to what was said, and nothing taken away.

For the herald's task is only to hand on what was told him. Therefore the priest too is called a messenger, because he proclaims not his own words, but those of the One who sent him.

Of course Peter also preached there, in Rome, but Paul counts his labors as one with his own. As I said above, he was so free from all envy.

For what should we give thanks? Because the faith of the Romans is proclaimed throughout the whole world.

He bears witness before them to two things: that they believed, and that they believed with full assurance. Therefore their faith is proclaimed throughout the whole world.

Through them all receive benefit, burning with zeal and imitation of the royal city. Peter too preached in Rome, but Paul, regarding Peter's labors as one with his own, gives thanks for the faith of those taught by Peter.

So free is he from envy.

They also understand that they can advance further. By this he expresses his love for them, rejoicing in their good beginning and encouraging them to progress.

He says that he gives thanks to his God, although they have not yet received everything. For every one of our capacities for salvation comes from God, but through Christ, not through the law and the prophets.

Therefore he says that he gives thanks to God through Christ. The report of their faith moved many to attribute this, through Christ, to the providence of God.

For those strong in faith rejoiced, who had believed earlier. Others rejoiced when they saw that the leaders had been strengthened in faith.

Those who did not believe could now believe by their example. For the lesser easily does what the greater does.

Therefore, beginning with "thanksgiving" and "faith," he praises them because their faith is so unfeigned and firm. He also praises them because they all hold it so strongly together.

Having thus sufficiently exalted and magnified them, both by the word "is proclaimed," which he used very precisely to indicate the excellence of their city, and by adding "in the whole world," he at once turns to presenting himself.

All of them made known everywhere that the city of Rome had also received the teaching of Christ. This brought very great benefit to those who heard it. Therefore the Apostle glorified the Master for this."

According to St. John Chrysostom, by this the Apostle teaches each one that "we must thank God not only for our own progress in good, but also for the progress of others."

We must thank Him not only for our own progress in good, but also for the progress of others. Through this the soul becomes pure from envy and ill will, and greater divine favor is drawn upon the thankful" (Saint Chrysostom).

"I thank my God." "With what fervor he gives thanks! He did not simply say, 'God,' but 'my God.'

The Prophets do this, appropriating to themselves what belongs to all. And should we marvel at the Prophets in this?

Does not God Himself always seem to do the same concerning His servants, calling Himself especially the God of Abraham, Isaac, and Jacob?" (Saint Chrysostom).

Those who are perfect in the fear and love of God have God as their own in the feelings of the heart, and have themselves as God's.

Feeling God's great love personally toward them, and themselves burning with love for God, they naturally appropriate God to themselves and themselves to God.

This is the full expression of true communion with God. It is not merely represented in thought, but is established in very deed between the spirit of the believer and God.

As long as God is perceived as something foreign and merely common, faith is still weak and has not yet entered into its strength.

Likewise, one who does not serve God with all his powers, but is attached to something else, cannot have God as his God.

"I thank God through Jesus Christ." Everything from God descends to us through the Lord Jesus Christ, and everything from us must ascend to God through Him.

We do not dare appear before God without bearing the seal of Christ, or without having Him in mind and heart by faith, hope, and devotion.

For this reason the Lord commanded us to approach God in prayer in His name, assuring us that if anyone prays in this way, he will surely receive what he asks (cf. Jn 14:13-14).

God accepts no sacrifice from us except the Lord. Sacrifices are offered to God everywhere. But what do we Christians offer?

A little bread and a small cup of wine mixed with water. Is this how much we ought to offer?

Yet this bread and wine become the Body and Blood of the Lord. Through this our sacrifice, so little in value by itself, becomes priceless.

So God was well pleased to order it. If we must appear before God with nothing otherwise than through the Lord Jesus Christ, then we must also appear with thanksgiving through Him.

This is what the Apostle teaches when he thanks God for the Romans through Jesus Christ.

"He is the mediator of our thanksgiving to God not only because He taught us to thank God, but also because He Himself presents our thanksgiving before God" (Blessed Theophylact).

"I thank my God, because your faith is proclaimed in all the world." "Notice for what Paul gives thanks.

It is not for earthly and perishable things, such as authority, power, and glory. These are not worth attention.

He gives thanks for true goods, faith and boldness before God" (Saint Chrysostom).

He gives thanks that their faith is proclaimed. Yet their faith could not have been proclaimed if it were not firm, bright, and perfect.

Therefore, by expressing thanksgiving for the proclamation of their faith, he also acknowledges these qualities in it.

He indicates that it is lofty both in knowledge of the objects of faith and in deeds corresponding to faith. At the same time, it is so inspired that it does not hide itself, but boldly manifests itself before all.

The very proclamation of faith is also a matter worthy of thanksgiving. For the example of the Romans could act victoriously, inclining all who heard of it to faith.

"The Apostle said this not to please them, but according to the truth itself. For what was taking place in Rome could not be hidden from those who lived throughout the world.

In Rome the Roman kings had long had their court. From there were sent the governors of nations and those who collected tribute from cities.

There also flowed all who sought royal favors. All of them made it known everywhere that the city of Rome too had received the teaching of Christ.

This brought very great benefit to those who heard. Therefore the blessed Apostle glorified the Master for this" (Blessed Theodoret).

"It is proclaimed in all the world." "How is this? Had the whole earth heard of the Romans' faith? According to Paul, the whole earth had heard, and this is not at all strange.

Rome was not an insignificant city. Since it was set, as it were, on a certain height, it drew the eyes of all to itself.

He did not say, 'It has become manifest,' but, 'It is proclaimed,' that is, it is a subject of conversation for all" (Saint Chrysostom).

"Consider the power of the preaching, how in a short time, through tax collectors and fishermen, it subjected to itself the first of cities. Consider how a few Syrians became teachers and instructors of the Romans.

Here Paul bears witness to the twofold success of the preaching: that the Romans believed, and that they believed with complete firmness, so that their fame ran around the whole earth.

The Romans had recently gained dominion over the world. They imagined much about themselves and lived richly and luxuriously.

Yet the preaching was brought by Jewish fishermen, men belonging to a despised people whom all abhorred. These fishermen commanded them to worship the Crucified One, who had been raised in Judea.

Together with this teaching, these teachers urged a strict life upon men who were softened and immersed only in the present. These preachers were poor, unlearned men, the lowest of the low.

Nevertheless, none of this hindered the success of the faith. Such was the power of the Crucified One that the word spread everywhere.

The preaching stopped nowhere, but embraced the whole universe more swiftly than fire" (Saint Chrysostom).