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Commentary on Romans 15 verses 14–16
Here, I. He commends these Christians with the highest characters that could be. He began his epistle with their praises (Rom 1:8), Your faith is spoken of throughout the world, thereby to make way for his discourse: and, because sometimes he had reproved them sharply, he now concludes with the like commendation, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be forward to observe and commend in others that which is excellent and praise-worthy; it is part of the present recompence of virtue and usefulness, and will be of use to quicken others to a holy emulation. It was a great credit to the Romans to be commended by Paul, a man of such great judgment and integrity, too skilful to be deceived and too honest to flatter. Paul had no personal acquaintance with these Christians, and yet he says he was persuaded of their excellencies, though he knew them only be hearsay. As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be forward to believe good concerning others: in this case charity hopeth all things, and believeth all things, and (if the probabilities be any way strong, as here they were) is persuaded. It is safer to err on this side. Now observe what it was that he commended them for. 1. That they were full of goodness; therefore the more likely to take in good part what he had written, and to account it a kindness; and not only so, but to comply with it, and to put it in practice, especially that which relates to their union and to the healing of their differences. A good understanding of one another, and a good will to one another, would soon put an end to strife. 2. Filled with all knowledge. Goodness and knowledge together! A very rare and an excellent conjunction; the head and the heart of the new man. All knowledge, all necessary knowledge, all the knowledge of those things which belong to their everlasting peace. 3. Able to admonish one another. To this there is a further gift requisite, even the gift of utterance. Those that have goodness and knowledge should communicate what they have for the use and benefit of others. "You that excel so much in good gifts may think you have no need of any instructions of mine." It is a comfort to faithful ministers to see their work superseded by the gifts and graces of their people. How gladly would ministers leave off their admonishing work, if people were able and willing to admonish one another! Would to God that all the Lord's people were prophets. But that which is every body's work is nobody's work; and therefore,
II. He clears himself from the suspicion of intermeddling needlessly with that which did not belong to him, Rom 15:15. Observe how affectionately he speaks to them: My brethren (Rom 15:14), and again, brethren, Rom 15:15. He had himself, and taught others, the art of obliging. He calls them all his brethren, to teach them brotherly love one to another. Probably he wrote the more courteously to them because, being Roman citizens living near the court, they were more genteel, and made a better figure; and therefore Paul, who became all things to all men, was willing, by the respectfulness of his style, to please them for their good. He acknowledges he had written boldly in some sort - tolmēroteron apo merous, in a manner that looked like boldness and presumption, and for which some might perhaps charge him with taking too much upon him. But then consider,
1.He did it only as their remembrancer: As putting you in mind. such humble thoughts had Paul of himself, though he excelled in knowledge, that he would not pretend to tell them that which they did not know before, but only to remind them of that in which they had formerly been by others instructed. So Peter, Pe2 1:12; Pe2 3:1. People commonly excuse themselves from hearing the word with this, that the minister can tell them nothing but what they knew before. If it be so, yet have they not need to know it better, and to be put in mind of it?
2.He did it as the apostle of the Gentiles. It was in pursuance of his office: Because of the grace (that is, the apostleship, Rom 1:5) given to me of God, to be the minister of Jesus Christ to the Gentiles, Rom 15:16. Paul reckoned it a great favour, and an honour that God had put upon him, in putting him into that office, Rom 1:13. Now, because of this grace given to him, he thus laid out himself among the Gentiles, that he might not receive that grace of God in vain. Christ received that he might give; so did Paul; so have we talents which must not be buried. Places and offices must be filled up with duty. It is good for ministers to be often remembering the grace that is given unto them of God. Minister verbi es, hoc age - You are a minister of the word; give yourself wholly to it, was Mr. Perkins's motto. Paul was a minister. Observe here, (1.) Whose minister he was: the minister of Jesus Christ, Co1 4:1. He is our Master; his we are, and him we serve. (2.) To whom: to the Gentiles. So God had appointed him, Act 22:21. So Peter and he had agreed, Gal 2:7-9. These Romans were Gentiles: "Now," says he, "I do not thrust myself upon you, nor seek any lordship over you; I am appointed to it: if you think I am rude and bold, my commission is my warrant, and must bear me out." (3.) What he ministered: the gospel of God; hierourgounta to euangelion - ministering as about holy things (so the word signifies), executing the office of a Christian priest, more spiritual, and therefore more excellent, than the Levitical priesthood. (4.) For what end: that the offering up (or sacrificing) of the Gentiles might be acceptable - that god might have the glory which would redound to his name by the conversion of the Gentiles. Paul laid out himself thus to bring about something that might be acceptable to God. Observe how the conversion of the Gentiles is expressed: it is the offering up of the Gentiles; it is prosphora tōn ethnōn - the oblation of the Gentiles, in which the Gentiles are looked upon either, [1.] As the priests, offering the oblation of prayer and praise and other acts of religion. Long had the Jews been the holy nation, the kingdom of priests, but now the Gentiles are made priests unto God (Rev 5:10), by their conversion to the Christian faith consecrated to the service of God, that the scripture may be fulfilled, In ever place incense shall be offered, and a pure offering, Mal 1:11. The converted Gentiles are said to be made nigh (Eph 2:13) - the periphrasis of priests. Or, [2.] The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ, a living sacrifice, holy, acceptable to God, Rom 12:1. A sanctified soul is offered up to God in the flames of love, upon Christ the altar. Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God: Behold, I, and the children that God hath given me. And it is an acceptable offering, being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God was their sanctification; and this was not his work, but the work of the Holy Ghost. None are acceptably offered to God but those that are sanctified: unholy things can never be pleasing to the holy God.
If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."
This fullness is relative. Paul and those like him are full of goodness, etc., in comparison with their fellow believers, but naturally they are still vastly inferior to the perfection of God.
These are words of encouragement. By praising them he is exhorting them to better understanding and behavior. For one who sees himself praised develops the works he has been given, so that the things which are said might be true. Therefore he did not say that they should teach one another but that they should exhort one another. Exhortation normally occurs when it becomes clear that something is undermining the mind or that it has grown slack. The rest is clear and needs no explanation.
"And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another."
He had said, "Inasmuch as I am the Apostle of the Gentiles, I magnify mine office." He had said, "Take heed lest He also spare not thee." He had said, "Be not wise in your own conceits"; and again, "Why dost thou judge thy brother?" And, "Who art thou that judgest another man's servant?" And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly. And what he said in the beginning, that he doth in the end also. At the beginning he said, "I thank my God for you all, that your faith is spoken of throughout the whole world." But here he says, "I am persuaded that ye also are full of goodness, being able also to admonish others;" and this is more than the former. And he does not say, I have heard, but, "I am persuaded," and have no need to hear, from others. And, "I myself," that is, I that rebuke, that accuse you. That "ye are full of goodness," this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy "the work of God." For I am aware that "ye are full of goodness." But he seems to me here to be calling their virtue perfect. And he does not say ye have, but "ye are full of." And the sequel is with the same intensitives: "filled with all knowledge." For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, "all knowledge. Able to admonish others," not to learn only, but also to teach.
As a good teacher Paul rouses the people to further progress by praising them, so that they might blush for not being the sort of people the apostle thought they were. He is careful not to appear as if he has sternly rebuked the quarrelsome, the dissident or the foolish.
1163. After instructing the Romans with general admonitions, the Apostle now begins to write certain familiar matters to them. First, matters pertaining to himself; secondly, matters pertaining to others, in chapter 16 [n. 1193]. In regard to the first he does three things: first, he excuses his presumption in instructing and correcting them; secondly, he excuses his tardiness in not visiting them [v. 22; n. 1178]; thirdly, he seeks the favor of their prayers [v. 30; n. 1188]. In regard to the first he does two things: 577 first, he excludes a wrong interpretation of the reason for instructing and correcting them; secondly, he assigns the true cause [v. 15; n. 1165]. 1164. In regard to the first it should be noted that someone could believe that the Apostle wrote to the Romans, because he thought there was no one there who could instruct and correct them. But he excludes this, saying: I myself am satisfied, my brethren, by things I have heard about you that you are capable of admonishing those among you who need admonishing. Two things are required of one who would admonish properly: first, that he admonish not from anger or hatred but from love, as it says in Ps 141 (v. 5): "Let a good man rebuke me in kindness," and in Gal (6:1): "you who are spiritual should restore him in a spirit of gentleness." As to this he says: because you yourselves are full of goodness: "Fill your hands with burning coals from between the cherubim," i.e., with the fire of charity (Ez 10:2). Secondly, knowledge of the truth is required, because some have zeal for God in correcting, but it is not enlightened, as he said above (10:2). That is why he adds: filled with all knowledge, i.e., human and divine, of the Old Law and of the New: "In every way your were enriched with all speech and all knowledge" (I Cor 1:5). From this he concludes: so that you may be able on account of the love and knowledge, fittingly to instruct one another. For because "we all offend in many ways" (Jas 3:2), it is fitting that we admonish one another, as it says in Si (17:14): "He gave commandment to each of them concerning his neighbor." 578 1165. Then when he says, But on some points, he gives the true cause why he had admonished and corrected them. In regard to this he does two things: first, he shows that this belongs to the authority committed to him by his apostolate; secondly, how he used this power [v. 17; n. 1168]. 1166. He says, therefore: But very boldly, i.e., securely, I have written to you by attacking your errors and shortcomings, which of course could be ascribed to bold presumption, inasmuch as I did not fear your displeasure: "He goes out boldly to meet the weapons" (Jb 39:21). But this presumption is excused for three reasons: first, on account of the condition of those to whom he wrote, because even though among the Romans there were some to whom such rebukes seemed bold and presumptuous, there were others who needed a sharp rebuke on account of their insolent disposition: "Rebuke them sharply" (*** 1:13). And this is what he says: in part. As if to say: my writing does not seem to be bold to all of you but only to a part of you. Or it can be understood as meaning, on some points, on which he rebukes them. But it can also mean some part of the Church, i.e., which is with me. Secondly, the boldness is excused because of the Apostle’s intention. For he was not writing to them as though he regarded them as ignorant, but in order to jog their memories. And this is what he adds: by way of reminder, as though they had forgotten things they once knew: "Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings" (Heb 10:32). 579 Thirdly, he is excused because of his apostolic authority which required this. Hence, he adds: because of the grace of the apostolate committed to me: "By the grace of God I am what I am" (I Cor 15:10). 1167. First, he describes the author of this grace when he says: which was given me by God. As if to say: not by men: "Paul an apostle, not from men nor through men" (Gal 1:1). Secondly, he specified that grace when he says: to be a minister of Christ Jesus to the Gentiles, i.e., to serve God in the conversion of the Gentiles, i.e., to serve God in the conversion of the Gentiles: "One should regard us as ministers of Christ" (I Cor 4:11); "Inasmuch as I am a minister of Christ, I will honor my ministry" (Rom 11:13). Thirdly, he shows the function of this grace when he says: sanctifying the gospel of God, i.e., showing that it is holy by the word of truth and the work of a good life and of miracles: "In the word of truth, the gospel which has come to you, as indeed in the whole world, is bearing fruit and growing" (Col 1:6); "All the words of my mouth are righteous" (Pr 8:8). Fourthly, he presents the end of this grace when he says: so that the offering of the Gentiles may be made, i.e., the nations converted by my ministry, in which he offered, as it were, a sacrifice and oblation to God, as it says in Phil (2:17): "Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all." May be made acceptable, namely, to God through a right intention: "Then wilt thou delight in right sacrifices, oblations and holocausts" (Ps 51:20) - and sanctified by the Holy Spirit, i.e., by charity and the other gifts of the Holy Spirit: "you 580 were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God" (I Cor 6:11). 1168. Then when he says, in Christ Jesus, he shows how he used his apostolic authority. First, he mentions the fruit it produced; secondly, the greatness of this fruit [v. 19b; n. 1172]; thirdly, he shows the difficulty [v. 20; n. 1173]. 1169. In regard to the first he does three things: first, he gives glory to God for the fruit he produced, saying: Therefore, because I have received such a grace and have carefully executed that for which it had been given tome, I have glory, i.e., merit worthy of glory, as a faithful minister: "I would rather die than have anyone deprive me of my ground for boasting" (I Cor 9:15). But I do not attribute this glory chiefly to myself; rather I have it in Christ Jesus, i.e., through Christ Jesus, by Whose power I was able to bring forth fruit: "Without me you can do nothing" (Jn 15:5). And because all things were handed over to Him by the Father, as it says in Mt (11:27), the Father abiding in Him also does the works (Jn 14:10). Therefore, he finally refers this glory to the Father, saying: to God, namely, the Father: "Not to us, O Lord, not to us, but to thy name give glory" (Ps 115:1). Then he assigns the reason for what he had said, saying: For I will not venture to speak of anything except what Christ has wrought through me. As if to say: I will not speak about the fruit produced through me, if it was not produced by me. Otherwise, I would have no glory with God, even if with men. What I do relate are things not as 581 accomplished chiefly through me, but as done by Christ though me: "O Lord, thou hast wrought for us all our works" (Is 27:12). 1170. Secondly, he mentions the fruit itself, saying: to win obedience from the Gentiles. As if to say: My glory is this, that I have made the Gentiles obey the faith: "To bring bout the obedience of faith among all the nations" (Rom 1:5); "As soon as they heard of me they obeyed me" (Ps 18:44). 1171. Thirdly, he shows how he had brought the Gentiles to this obedience. But because he had said above (10:10): "Faith comes from hearing, and hearing through the word of Christ," he now says: by word, i.e., by the word of preaching the faith. But the arguments favoring the faith preached are the good life of the preachers; in regard to this he says: and by deed, as though I brought you to the faith through right deeds: "That they may see your good works" (Mt 5:16); and miraculous works, by which God bears witness to the doctrine preached, as it says in Mk (16:20): "the Lord worked with them and confirmed the message by the signs that attended it." Hence he adds: by the power of signs, i.e., of minor miracles, such as healing the sick, and wonders i.e., major miracles, which portend or manifest something great from their grandeur. But all this would be insufficient, unless the Holy Spirit stirred the hears of their hearers to believe. Hence, it says in Act (10:44) that while Peter was speaking the words of faith, the Holy Spirit fell on all who hard the word. Therefore, he adds: by the power of the Holy Spirit: "While God also bore witness by signs and wonders and by gifts of the Holy Spirit distributed according to his own will" (Heb 2:4). 1172. Then when he says, so that from Jerusalem, he shows the magnitude of the fruit by the multitude of places in which he preached, saying: So that beginning from 582 Jerusalem, where at the commencement of his conversion he preached in the Jewish synagogues, as it says in Ac (9:28). Thus, he fulfilled the word in Is (2:30): "Out of Zion shall go forth the law, and the word of the law from Jerusalem," as far as Illyricum, which is on the Adriatic Sea across from Italy, I have fully preached the gospel of Christ, i.e., I filled all those places with the preaching of the Gospel. But lest anyone suppose that he followed a straight path from Jerusalem to Illyricum to preach the gospel, he adds: from Jerusalem as far round as Illyricum, namely, because he preached to the Gentiles in every direction around him and converted them to the faith: "Who has cleft a channel for the torrents of rain? (Jb 38:25). 1173. Then when he says, thus making, he shows how difficult it is to produce this fruit, for it is difficult to convert those entirely ignorant to the faith. First, therefore, he mentions the difficulty, saying: thus making it my ambition to preach the Gospel, not, indeed, where Christ has already been named, i.e., not among those who had heard the name of Christ: "People whom I had not known served me" (Ps 18:43); "Behold, you shall call nations that you know not, and nations that knew you not shall run to you" (Is 55:5). 1174. Then he gives the reason, saying: lest I build on another man’s foundation. Another man’s foundation can be interpreted in two ways: in one way heretical doctrine, which is alien to the foundation of the true faith: in this sense the word, lest, is taken causally. For the Apostle willed to preach to those who had not heard the name of Christ with the intention, because if his hearers had heard the teachings of false apostles, it would have been more difficult to lead them back to the truth. Hence, it says in Mt (7:26): "The man is foolish who builds his house on sand." 583 In another way, another’s foundation can mean the doctrine of the true faith preached by others. Then the word, lest, is taken in a consecutive sense. For the Apostle did not avoid preaching to those to whom others had preached; thus he preached to the Romans, whom Peter had previously instructed. But when he preached to those who had heard nothing about Christ, the result was that he was not building on another’s foundation, but he himself laid the first foundation of the faith: "As a wise architect, I laid a foundation" (I Cor 3:10). 1175. Secondly, he cites an authority for what he had said, saying: But as it is written (Is 52:15): They shall see who have never been told of him and they shall understand who have never heard of him. In these words the prophet seems to predict that the Gentiles will arrive at a more excellent way of knowing God than the Jews, who knew Him before. 1176. First, therefore, he shows its excellence with respect to the knowledge’s cause which is twofold, namely, the words heard and the things seen. For these two senses are capable of discipline. The Jews, therefore, arrived at a knowledge of Christ’s mysteries by words announced to them by the prophets: "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory" (I Pt 1:10). But the Gentiles see such mysteries of Christ really fulfilled; hence, he adds: Because the Gentiles to whom nothing had been announced by the prophets concerning him, i.e., concerning Christ, as it had been announced to the Jews, will see the things 584 now fulfilled: "Many prophets and kings desired to see what you see and did not see it" (Lk 10:24). 1177. Secondly, he shows its excellence in regard to the manner of knowing, because the Jews had only heard the announcements of the prophets: "We have heard tidings from God and a message has been sent among the nations" (Ob 1:1). But the Gentiles obtained understanding from seeing. Hence, it is stated: and they, namely, the Gentiles, who previously had not heard about the Christ foretold by the prophets, shall understand, namely, the truth of the faith: "And now, O kings, understand" (Ps 2:10).
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SUMMARY
In Romans 15:14, the Apostle Paul expresses profound confidence in the Roman believers, affirming their spiritual maturity and readiness for robust, mutual ministry within the church. He commends them for being thoroughly imbued with moral goodness and comprehensive spiritual knowledge, qualities that empower them to effectively counsel and instruct one another, thereby fostering a healthy and self-sustaining community of faith.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's commendation in Romans 15:14 employs several effective literary devices. The most prominent is Pastoral Affirmation, where Paul, as a spiritual leader, expresses genuine confidence and praise for the recipients. This serves to build rapport and encourage the Roman believers, validating their spiritual progress before offering further instruction or requests. There is also an element of Emphasis through repetition and parallelism in the phrases "full of goodness" and "filled with all knowledge," which collectively underscore the comprehensive nature of their spiritual maturity. This creates a Cumulative Effect, suggesting that their goodness and knowledge are not isolated traits but a holistic spiritual endowment. Furthermore, the phrase "able also to admonish one another" highlights Mutual Responsibility, emphasizing the horizontal, peer-to-peer nature of spiritual care within the body of Christ, a concept central to Paul's ecclesiology.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 15:14 profoundly articulates the New Testament vision of a mature Christian community, where spiritual health is not solely dependent on a few leaders but is a shared endeavor. Paul's commendation implies that true spiritual growth leads to a capacity for mutual care and instruction, reflecting the corporate nature of the body of Christ. The "goodness" and "knowledge" are not for personal edification alone but are gifts to be deployed for the benefit of the entire community, enabling believers to uphold one another in truth and love. This verse serves as a theological cornerstone for understanding the priesthood of all believers and the importance of every member's active participation in the spiritual formation of the church.
REFLECTION AND APPLICATION
Romans 15:14 offers a powerful mirror for contemporary believers and churches. It challenges us to assess the depth of our own "goodness" and "knowledge"—not as ends in themselves, but as foundational capacities for serving others. Are we cultivating characters marked by active virtue and hearts filled with comprehensive biblical understanding? More importantly, are we actively deploying these spiritual resources to "admonish one another" in love? This verse calls us to move beyond passive consumption of spiritual teaching to active participation in the discipleship of our peers. It reminds us that a healthy church is one where members are equipped and willing to offer gentle correction, wise counsel, and loving encouragement, fostering a culture of mutual accountability and spiritual growth that strengthens the entire body.
Questions for Reflection
FAQ
What does Paul mean by "goodness" and "knowledge" in this verse?
Answer: By "goodness" (Greek: agathōsýnē), Paul refers to a deep moral excellence and active virtue that permeates a believer's character. It's not just being "nice" but possessing an uprightness that actively seeks to do what is right and beneficial for others. "Knowledge" (Greek: gnōsis) here signifies a comprehensive spiritual understanding and insight into God's truth, doctrine, and His will. It's a practical wisdom that enables discernment, not merely an accumulation of facts. Both qualities are essential for effective and loving spiritual guidance, as they ensure that admonition is rooted in righteous character and sound biblical truth, as seen in passages like Ephesians 4:15.
Is "admonish" a harsh or negative term in this context?
Answer: No, the Greek word nouthetéō (admonish) carries the connotation of gently "putting something into someone's mind," or providing loving instruction, caution, or mild reproof. It's a pastoral act, done out of love and concern for another's spiritual well-being, aiming at restoration, growth, and correction rather than condemnation or accusation. It's distinct from harsh rebuke and is meant to be constructive and restorative, similar to the instruction found in Proverbs 27:6. The fact that the Roman believers are "able" to do this implies a maturity that ensures the admonition is delivered with wisdom and grace.
CHRIST-CENTERED FULFILLMENT
Romans 15:14, while commending the Roman believers for their inherent qualities, ultimately points to Christ as the source and perfect embodiment of the "goodness" and "knowledge" that enable mutual admonition. Christ Himself is the ultimate standard of goodness, perfectly righteous and benevolent in all His actions, as declared in Acts 10:38. He is also the fount of all true "knowledge" and wisdom, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Believers are "full of goodness" and "filled with all knowledge" precisely because they are united with Christ, who indwells them by His Spirit, transforming them into His likeness (2 Corinthians 3:18). Furthermore, Christ is the supreme example of one who "admonishes" His disciples with perfect love and truth, guiding them into all righteousness (John 16:13). Therefore, the ability of believers to admonish one another is a manifestation of Christ's character and wisdom working through His body, fulfilling His command for His followers to love and serve one another, building each other up in faith (Ephesians 4:11-16).