Romans 15:14 MEANING

Romans 15:14
(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.

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).

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.And I myself also am persuaded of you,.... This is said by way of prevention to an objection that might he made to the apostle's prayers and exhortations by the Romans. What does the apostle mean by all this? what does he think of us, or take us to be? men that live in malice to one another, devoid of all humanity, and mutual respect? a parcel of fools and ignorant men, that know nothing of divine things? and though there may be some that are much to be blamed for their conduct and carriage to their fellow Christians, what, are there none among us fit to give advice and admonition? To which the apostle replies, that he was far from entertaining such thoughts of them; that though he had not seen them in person, yet he had had such an account of their faith and practice, which were famous throughout the world, that he was thoroughly persuaded of better things of them, though he thus spake; and therefore, to mollify them, and abate their resentment, he adds,

my brethren; testifying his affection to them, owning the spiritual relation they stood in to him, and declaring the great esteem he had for them, and the high opinion he had of them: saying,

that ye also are full of goodness; not naturally, for there is no good thing in men by nature, but what they had was from the Spirit of God, whose fruit is "goodness": and by which may be meant, either the good gifts of the Spirit of God, or rather his graces, even the good work of grace in general, and which is goodness itself: it comes from a good cause, the good Spirit of God; is good in its own nature, not having the least mixture or tincture of evil in it; and good in its effects, since it makes and denominates a man a good man; now these saints might be said to be full of this, to denote the abundance, the superabundance of grace in this work: or particularly beneficence, humanity, and sympathy to fellow Christians, may be intended. The Vulgate Latin version reads, "full of love": but the copies and eastern versions read as we do.

Filled with all knowledge; not with every sort of knowledge, with the knowledge of all languages, or of all the arts and sciences, of all things, natural and political; but with all spiritual knowledge relating to God, his nature and perfections, his mind and will; to Christ and the work of redemption by him; to the Spirit, and the operations of his grace; to the Gospel, and the doctrines of it; to their duty to God, fellow creatures, and fellow Christians; in short, with all knowledge necessary to salvation, though as yet not perfect, and which will not be in this world, but in another:

able also to admonish one another; as they must be, since they were both good and knowing; goodness and knowledge are necessary to admonition, and qualify persons for it: if a man is not a good man himself, he is not fit to admonish another; and if he has not knowledge, he will not be able to do it as it should be; and without humanity and tenderness, he will not perform it aright, and with success; but all this being in these persons, they were able and fit for it. Some copies read it, "able also to admonish others"; so the Syriac version renders; which makes the expression still stronger, and enlarges their praise and commendation.

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