Romans 15:14

15:14-21 The apostle was persuaded that the Roman Christians were filled with a kind and affectionate spirit, as well as with knowledge. He had written to remind them of their duties and their dangers, because God had appointed him the minister of Christ to the Gentiles. Paul preached to them; but what made them sacrifices to God, was, their sanctification; not his work, but the work of the Holy Ghost: unholy things can never be pleasing to the holy God. The conversion of souls pertains unto God; therefore it is the matter of Paul's glorying, not the things of the flesh. But though a great preacher, he could not make one soul obedient, further than the Spirit of God accompanied his labours. He principally sought the good of those that sat in darkness. Whatever good we do, it is Christ who does it by us.

{8} And I myself also am persuaded of you, my brethren, that {l} ye also are full of goodness, filled with all knowledge, able also to admonish one another. (8) The conclusion of the epistle, in which he first excuses himself, that he has written somewhat at length to them, rather to warn them than to teach them, and that of necessity, by reason of his calling, which binds him in a special way to the Gentiles. (l) Of your own accord, and by yourselves.

Here begins the epilogue or conclusion of this excellent Epistle, wherein the apostle makes an apology, first for his manner of writing to them, and then for his not coming to them himself. His first apology is ushered in with a singular commendation of the Christians at Rome; he began with their commendation, Romans 1:8 , and he ends with the same. There are three things which he commends them for. The first is their goodness; thus it is numbered among the fruits of the Spirit, Galatians 5:22 . It may be taken more largely, and so it comprehends all grace and virtue; or else more strictly, and so it is put for kindness, gentleness, and charity, in forbearing and forgiving others. The second is all knowledge; i.e. in things necessary, or in matters relating to Christian liberly; or, by all knowledge, he means a large measure and proportion of it. The third is ability to admonish one another, to inform others in things about which they were ignorant, or it reprehend others for things about which they were negligent. Though there were many weak and ignorant persons among them, yet there were others of whom he was persuaded and fully assured they were thus qualified: see 1 Corinthians 1:5 .

(14) And I myself also. —From this point onwards the Apostle gives a personal turn to his letter. The greetings at the end are naturally introduced by a few words of explanation as to the way in which the more general exhortations that preceded are to be received by the Roman Christians, and a somewhat longer statement on the part of the Apostle of his own relations to the Church at Rome. This might seem to be the more necessary as the Church was not one of his own founding, and he might seem to be both going out of his way and acting in contradiction to his own principles in writing to them at all. I write thus to you though you do not really need all these exhortations. Not only do others tell me, but I am convinced myself that you possess all the qualifications which would fit you to teach others instead of receiving instruction yourselves. Ye also.—Rather, even yourselves, as you are, and without any stimulus or incitement given to you from without. Goodness—i.e., goodness of disposition, readiness to practise all the Christian virtues, especially those to which the last section had been exhorting. Knowledge—i.e., of the doctrinal aspects of Christianity as they had been set forth in the earlier portion of the Epistle. No doubt the Apostle had really much to teach his readers—he does not say that he had not—but he courteously gives them credit for all they knew.

Romans 15:14-17 . And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, ( Romans 15:15 ;) the truth of which he proved by his success in converting the Gentiles; ( Romans 15:16-17 ;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Romans 16:1 ; the third, Romans 15:17 ; the fourth, Romans 15:21 ; and the fifth, Romans 15:25 .

Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — Απο μερους , in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures.

Romans 15:14 . πέπεισμαι δέ : the tone in which he has written, especially in chap. 14, might suggest that he thought them very defective either in intelligence, or love, or both; but he disclaims any such inference from his words. ἀδελφοί μου has a friendly emphasis: cf. Romans 7:4 . καὶ αὐτὸς ἐγὼ cf. Romans 7:25 : it means “even I myself, who have taken it upon me to address you so plainly”. ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης : that even of yourselves ye are full of goodness, i.e. , without any help from me. ἀγαθωσύνη in all N.T. passages ( Galatians 5:22 , Ephesians 5:9 , 2 Thessalonians 1:11 ) seems to have an association with ἀγαθὸς in the sense of “kind”: the goodness of which Paul speaks here is probably therefore not virtue in general, but the charity on which such stress is laid in chap. 14 as the only rule of Christian conduct. πεπληρωμένοι πάσης γνώσεως : filled full of all knowledge—“our Christian knowledge in its entirety” (Sanday and Headlam). This, again, may refer to the comprehension of Christianity shown by the strong of chap. 14: or it may be intended to apologise for the unusually doctrinal character of the epistle. Both μεστοί and πεπληρωμένοι occur also in Romans 1:29 . δυνάμενοι κ . ἀλλήλους νουθετεῖν : in a sense therefore self-sufficient.

Verses 14-33. - I. Expression of confidence in the general disposition of the Roman Christians, and of the writer's desire to visit them, and his intentions in accordance with that desire. Verse 14. - And I myself also am persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another . It is St. Paul's courteous as well as kindly way to compliment those to whom he writes on what he believes to be good in them, and to cling to a good opinion of them, even where he has some misgivings, or has had reason to find fault (cf. 1 Corinthians 1:4 , seq. ; 2 Corinthians 1:7 ; 2 Corinthians 3:1 , seq. ; 7:3, seq .). Here "I myself also" ( καὶ αὐτὸς ἐγὼ ) may have tacit reference to the general good report of the Roman Church (cf. Romans 1:8 and Romans 16:19), which he means to say he himself by no means doubts the truth of, notwithstanding his previous warnings. "Ye yourselves also" ( καὶ αὐτοὶ ) implies his trust that even without such warnings they would of themselves be as he would wish them to be; "full of goodness" ( ἀγαθωσύνης ), so as to be kind to one another, as they were enlightened and replete with knowledge ( γνώσεως ). Romans 15:14

Ro 15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them. 14, 15. And, &c.—rather, "Now I am persuaded, my brethren, even I myself, concerning you" that ye also yourselves are full of goodness—of inclination to all I have been enjoining on you filled with all knowledge—of the truth expounded and able—without my intervention. to admonish one another.

Romans 15:14 . Ἀδελφοί μου , my brethren ) As one street often conducts men going out of a large city through several gates, so the conclusion of this epistle is manifold. The first begins with this verse; the second with ch. Romans 16:1 ; the third with Romans 16:17 ; the fourth with Romans 16:21 ; and the fifth with Romans 16:25 .— καὶ αὐτὸς ἐγὼ , I myself also ) not merely others, hold this opinion of you, ch. Romans 1:8 .— καὶ αὐτοὶ , you yourselves also) even without any admonition of mine.— δυνάμενοι , who are able ) By this very declaration he exhorts them to exercise that ability.— καὶ ἀλλήλους , also one another ) not merely that every one should be his own monitor; comp. 2 Timothy 2:2 .— νουθετεῖν , to admonish ) He points to this ability, [viz. such as consists in this] that a man may be μεστὸς , full of goodness, full from the new creation itself; filled ( πεπληρωμενος ) with all knowledge, filled , viz. by daily exercise; in the understanding and the will. So, goodness and knowledge are joined, 1 Peter 3:6-7 , and the former is especially recommended to women, the latter to men. Γνῶσις , is properly knowledge; and such knowledge , as shows respect to the weaker vessel, obtains the name of moderation , yet it is in reality knowledge .