Romans 15:8
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Original Language Analysis
λέγω
I say
G3004
λέγω
I say
Strong's:
G3004
Word #:
1 of 17
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
Ἰησοῦν
that Jesus
G2424
Ἰησοῦν
that Jesus
Strong's:
G2424
Word #:
3 of 17
jesus (i.e., jehoshua), the name of our lord and two (three) other israelites
διάκονον
a minister
G1249
διάκονον
a minister
Strong's:
G1249
Word #:
5 of 17
an attendant, i.e., (genitive case) a waiter (at table or in other menial duties); specially, a christian teacher and pastor (technically, a deacon)
γεγενῆσθαι
was
G1096
γεγενῆσθαι
was
Strong's:
G1096
Word #:
6 of 17
to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
περιτομῆς
of the circumcision
G4061
περιτομῆς
of the circumcision
Strong's:
G4061
Word #:
7 of 17
circumcision (the rite, the condition or the people, literally or figuratively)
ὑπὲρ
for
G5228
ὑπὲρ
for
Strong's:
G5228
Word #:
8 of 17
"over", i.e., (with the genitive case) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative case super
θεοῦ
of God
G2316
θεοῦ
of God
Strong's:
G2316
Word #:
10 of 17
a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)
εἰς
to
G1519
εἰς
to
Strong's:
G1519
Word #:
11 of 17
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
12 of 17
the (sometimes to be supplied, at others omitted, in english idiom)
τὰς
G3588
τὰς
Strong's:
G3588
Word #:
14 of 17
the (sometimes to be supplied, at others omitted, in english idiom)
ἐπαγγελίας
the promises
G1860
ἐπαγγελίας
the promises
Strong's:
G1860
Word #:
15 of 17
an announcement (for information, assent or pledge; especially a divine assurance of good)
Cross References
Matthew 15:24But he answered and said, I am not sent but unto the lost sheep of the house of Israel.John 1:11He came unto his own, and his own received him not.2 Corinthians 1:20For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.John 10:16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.Romans 3:3For what if some did not believe? shall their unbelief make the faith of God without effect?Romans 11:30For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:Romans 4:16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,Romans 11:22Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.Romans 15:16That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.Acts 13:46Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
Historical Context
Paul's emphasis on Christ as servant to the circumcision counters any suggestion that Christianity abandons Israel or that God has reneged on his promises (cf. Rom 9-11). Writing to a mixed church, Paul affirms God's faithfulness to Israel while arguing this very faithfulness now includes Gentiles (vv. 9-12). This balance was crucial for Jewish-Gentile unity.
Questions for Reflection
- How does Christ's faithfulness in fulfilling God's promises to Israel strengthen your confidence in God's promises to you?
- What does Christ's servanthood 'to the circumcision' teach about God's commitment to keeping his word despite human unfaithfulness?
- How should understanding Christ as the fulfillment of Israel's promises shape Christian attitudes toward Jewish people and heritage?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Now I say that Jesus Christ was a minister of the circumcision for the truth of God (λέγω δὲ Χριστὸν Ἰησοῦν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, legō de Christon Iēsoun diakonon gegenēsthai peritomēs hyper alētheias theou)—Paul begins demonstrating (vv. 8-12) how Christ received both Jews and Gentiles. Diakonon (minister, servant) emphasizes Christ's servanthood—he became a servant of the circumcision (Jews). Christ's earthly ministry focused on Israel (Matt 10:5-6, 15:24), fulfilling God's covenant promises. Hyper alētheias theou (for the truth/faithfulness of God) indicates that Christ's Jewish mission vindicated God's faithfulness—God keeps his promises to Abraham, Isaac, and Jacob.
To confirm the promises made unto the fathers (εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, eis to bebaiōsai tas epangelias tōn paterōn)—Christ came first to Israel to confirm (ratify, establish) the patriarchal promises. The Abrahamic, Davidic, and new covenants find their 'Yes' in Christ (2 Cor 1:20). Jewish believers can trust that in Christ, God has fulfilled his ancient word. This establishes continuity between Israel and the church, OT and NT.