Romans 15:14Meaning & Commentary from the Church Fathers

He did not say, "I have heard," but, "I am persuaded." That is, I have no need to learn from another, but I myself am confident about you, I who rebuked and accused you.

"That you are full of goodness." This refers to the exhortation he has just given. The Apostle speaks as though saying: I did not regard you as harsh or as haters of your brethren when I advised you to receive one another, and not to abandon or destroy the work of God. I know that you are full of goodness.

By goodness, I think, he here means the fullness of virtue. He did not say, "you have goodness," but, "you are full of goodness." With the same expressiveness he continues: "filled with all knowledge."

What profit would there be if, with all their love, they did not know how to deal with those they loved? Therefore the Apostle added, "filled with all knowledge, able also to admonish others." They are able not only to learn, but also to teach others.

Therefore he regards his Epistle to the Romans as a bold undertaking, because he is confident in the fullness of their grace and knowledge. What an abyss of purely apostolic meekness, joined with wise foresight and love!

"Notice Paul’s humility; notice his wisdom," says St. John Chrysostom. "After inflicting a deep wound, when he had already attained what he wished, he applies various remedies to it. What he had already said was enough to calm them, namely, that they were full of goodness, of which he was convinced. Yet the Apostle also confesses an excessive boldness.

"He does the same in the Epistle to the Hebrews, saying, 'But, beloved, we are persuaded better things of you, and things that accompany salvation, though we speak thus' (Heb 6:9). Likewise he writes to the Corinthians, 'Now I praise you, because you remember me in all things, and keep the traditions as I delivered them to you' (1 Cor 11:2).

"In all his Epistles one may meet the same thought. But it is especially so here, because the Romans enjoyed great honor. Their proud mind had to be humbled not only by strict measures, but also by gentle ones. The Apostle uses both. Do you see how the end of the Epistle corresponds to its beginning? Here and there alike, he descends from the teacher’s chair and speaks with them as with brothers, as with friends, as with equals."

Then, turning attention to the Apostle’s remarkable description of his gospel as a sacred ministry, St. John Chrysostom says: "The Apostle turns his discourse to the greatest dignity of his apostolate. He calls it not simply ministry, but sacred service, a liturgical act.

"To preach and to do good is my priesthood. This is the sacrifice offered by me. My sacrificial knife, he says, is the Gospel and the words of preaching. My aim is not to glorify myself or become renowned. Rather, it is that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. That is, that the souls of those taught by me may be pleasing to God.

"And note that he did not say, 'that the offering from you may be acceptable,' but, 'the offering of the Gentiles.' By the words 'of the Gentiles,' he means the whole world, that is, land and sea. In this way he humbles the pride of the Romans, so that they should not consider it lowly to have as their teacher one whose activity extends to the ends of the world" (cf. Rom 1:13–14).

That the Apostle truly had such significance he confirms further by factual indications. He points to the boundaries of his preaching and to the manifold signs of the power of his sacred proclamation.

St. Chrysostom presents the Apostle’s thoughts in this way: "Earlier the Apostle said, 'inasmuch as I am an Apostle to the Gentiles, I magnify my ministry' (cf. Rom 11:13). Likewise, 'lest perhaps He also spare not you' (Rom 11:21). Again, 'be not wise in your own conceits' (Rom 12:16). Then, 'why do you judge your brother?' (Rom 14:10). And again, 'who are you, judging another’s servant?' (Rom 14:4). Besides these expressions, he used many similar ones.

"After saying much that was severe in his Epistle, at last he heals the wounds he had inflicted. He ends as he began. At the beginning he said, 'I thank my God for you all, because your faith is proclaimed in all the world' (cf. Rom 1:8). Here he says, 'I myself am persuaded that you are full of goodness,' and so forth.

"In this place he says even more than in the first. He did not say, 'I have heard,' but, 'I am persuaded.' I have no need to learn from others, but I myself am confident about you, I who rebuked and reproached you.

"'That you are full of goodness.' This refers to the exhortation he has just given. The Apostle speaks as though saying: I did not regard you as harsh or as haters of your brethren when I advised you to receive one another, and not to abandon or destroy the work of God. For I know that you are full of goodness.

"By goodness, I think, he here means the fullness of virtue. He did not say, 'you have goodness,' but, 'you are full of goodness.' With the same force he continues, 'filled with all knowledge.' What profit would there be if, with all their love, they did not know how to deal with those they loved?

"Therefore the Apostle added, 'filled with all knowledge, able also to admonish others.' They are able not only to learn, but also to teach others."

All our interpreters read "others," άλλους, except Ambrosiaster. With him, others read αλλήλους, that is, to teach or admonish one another mutually.