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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.
These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.
Paul says he has been given authority by the grace of God, to embolden him to write to all the Gentiles, exhorting and confirming their calling in Christ, so that he might show his concern in the service of the gospel as a teacher of the Gentiles and so that their sacrifice might be reckoned acceptable because of their sanctification in the Holy Spirit. For whatever is offered with a pure faith and a sober mind is purified by the Holy Spirit.
"Nevertheless, I have written the more boldly unto you in some sort."
Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, "But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak." And to the Corinthians again, "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you." And in writing to the Galatians he says, "I have confidence in you, that ye will be none otherwise minded." And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, "I have written the more boldly unto you," and with this even he is not satisfied, but has added, "in some sort," that is, gently; and even here he does not pause, but what does he say? "As putting you in mind." And he does not say as teaching, nor simply putting in mind, but he uses a word which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, "that your faith is made known in all the world." So in the end of the Epistle also, "For your obedience hath reached unto all." And as in the beginning he wrote, "For I long to see you, that I may impart unto you some spiritual gift, to the end that ye may be established; that is, that I may be comforted together with you"; so here also he said, "As putting you in mind." And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher's duty, to give his address that variety which is profitable to the hearers. See then how after saying, "I have written the more boldly," and, "in some sort," and, "as putting you in mind," he was not satisfied even with these, but making his language still more lowly, he proceeds:
"Because of the grace that is given me of God." As he said at the beginning, "I am a debtor." As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, "whom I serve in the Gospel of His Son", so also here, after saying, "because of the grace given unto me by God," he adds,
Paul means: “I had greater confidence to write because I knew that you were sensible people, ready to accept a reasonable argument.” … Paul wrote to them not because of earthly obligations or to earn praise but to discharge the task he had received.
Paul is telling them that he has not received anything new or wonderful which he is writing to teach them. Rather, he is just reminding them of things they have already learned.
To make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Holy Spirit.
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SUMMARY
In Romans 15:15, the Apostle Paul offers a nuanced explanation for the directness of his letter to the Roman believers. He clarifies that his "bold" instruction is not presumptuous, but rather a gentle reminder of established truths, made possible and necessary by the specific grace and apostolic commission he received from God to minister to the Gentiles. This verse serves as a crucial bridge, transitioning from his extensive theological exposition to more personal appeals and future plans, all underpinned by divine enablement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in this concise verse. The use of Apostolic Apologia is prominent, where Paul defends or explains his actions and authority. He preemptively addresses any potential perception of arrogance in his directness by immediately grounding his "boldness" in divine enablement, thereby legitimizing his instruction. The Pastoral Tone is evident in his address "brethren" and his clarification that his aim is "putting you in mind," which suggests a gentle reminder rather than a harsh rebuke. This demonstrates his care for the Roman believers. Finally, there is a strong Emphasis on Divine Grace, which serves as the ultimate foundation for his ministry. By attributing his authority and boldness entirely to God's grace, Paul underscores a core theological principle that all ministry flows from God's unmerited favor and empowering presence, not human merit or presumption.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 15:15 encapsulates a profound Pauline theological principle: true spiritual authority and boldness in ministry are not self-generated but are gifts of God's unmerited grace. Paul's willingness to speak directly to a church he did not found, reminding them of essential truths, is rooted in his divinely appointed role as an apostle to the Gentiles. This highlights that ministry, in its essence, is a stewardship of God's grace, enabling believers to serve and speak truth with both conviction and humility. It teaches us that our confidence in serving God should never be in our own abilities or wisdom, but solely in the divine enablement that flows from His sovereign grace.
REFLECTION AND APPLICATION
Romans 15:15 offers a powerful and enduring model for all believers, particularly those in positions of spiritual influence or leadership. It challenges us to examine the source of our confidence and the motivation behind our actions in ministry. If we are called to speak truth, to teach, or to lead, our "boldness" must never stem from self-importance, but from a profound awareness of the "grace that is given to me of God." This verse encourages a posture of humble dependence, recognizing that any spiritual effectiveness we possess is a direct result of God's unmerited favor and empowering presence. Furthermore, it reminds us that much of our spiritual work involves "putting others in mind" of what they already know or should know, reinforcing foundational truths rather than constantly seeking novel insights. This approach fosters spiritual maturity and unity, building up the body of Christ on the solid ground of shared understanding and divine grace.
Questions for Reflection
FAQ
What does Paul mean by "more boldly" in this context?
Answer: When Paul says he has written "the more boldly," he is referring to the directness or frankness of his instruction to the Roman church. This boldness is not born of arrogance or presumption, especially since he did not found the church in Rome. Instead, it stems from a deep conviction in his God-given apostolic commission, particularly to the Gentiles. He is essentially explaining why he, as an outsider to their direct founding, feels authorized to offer such comprehensive theological instruction and practical guidance, justifying it by the divine grace bestowed upon him for this specific purpose.
What is the "grace that is given to me of God" that Paul refers to?
Answer: The "grace" Paul speaks of is God's unmerited favor and divine enablement that empowered him for his unique apostolic ministry. It refers specifically to his calling and gifting as the Apostle to the Gentiles, as he frequently emphasizes elsewhere (e.g., Romans 1:5). This grace is the source of his authority to preach, teach, and write, granting him the right and ability to address the Roman believers with confidence and directness. It underscores that his ministry is not a human achievement but a divine appointment.
CHRIST-CENTERED FULFILLMENT
Romans 15:15, while focused on Paul's apostolic ministry, finds its ultimate fulfillment and pattern in Christ. Paul's "boldness" rooted in "grace" perfectly mirrors the ministry of Jesus, who spoke with unparalleled authority and truth, yet always from a place of divine commission and humble obedience to the Father. Jesus, the embodiment of God's grace and truth (John 1:14), was given all authority in heaven and on earth (Matthew 28:18), enabling Him to teach, heal, and ultimately offer Himself as the perfect sacrifice. Just as Paul's ministry was a "putting in mind" of truths, Christ's teaching often reminded His disciples of the Law and Prophets, fulfilling them in His person and work. The grace given to Paul for his mission is a participation in the greater grace that flows from Christ, who empowers His followers through the Holy Spirit to continue His work with divine boldness (Acts 1:8). Thus, Paul's self-justification in Romans 15:15 is a testament to the Christ-like pattern of ministry: authority derived from God, exercised in humility, and empowered by grace for the sake of His kingdom.