From the early Church Fathers to now.
5 Patristic · 1 Orthodox · 1 Catholic
“Such shall he be "who cleaves to that which is good," according to the apostle, "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." 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.”
“"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.”
“Having said much that was harsh above, he finally heals the wounds he inflicted. He did not say: I have heard, but: "I myself am convinced," he who was reproaching and accusing you, "that you also are full of goodness," that is, of good disposition and brotherly love, though perhaps he calls goodness the fullness of virtue. He also did not say: you have goodness, but: "full." And since there is no benefit in having only goodness while not knowing how to make use of it, he added: "and are able to instruct one another," not only to learn, but even more — to teach others.”
“After instructing the Romans with general admonitions, the Apostle now begins to write certain familiar matters to them. First, matters pertaining to himself; second, matters pertaining to others, at but I commend to you Phoebe (Rom 16:1). In regard to the first he does three things: first, he excuses his presumption in instructing and correcting them; second, he excuses his tardiness in not visiting them, at for which cause also I was hindered (Rom 15:22); third, he seeks the favor of their prayers, at I beseech you therefore, brethren (Rom 15:30). 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: and I myself also, my brethren, am assured of you, 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 a psalm: let a good man rebuke me in kindness (Ps 141:5), and in Galatians: you who are spiritual should restore him in a spirit of gentleness (Gal 6:1). As to this he says: that you also are full of love: fill your hands with burning coals from between the cherubim, i.e., with the fire of charity (Ezek 10:2). Second, knowledge of the truth is required, because some have zeal for God in correcting, but it is not enlightened, as he said above (Rom 10:2). That is why he adds: replenished with all knowledge, i.e., human and divine, of the old law and of the new: in every way you were enriched with all speech and all knowledge (1 Cor 1:5). From this he concludes: so that you are able on account of the love and knowledge, fittingly to admonish 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 Sirach: he gave commandment to each of them concerning his neighbor (Sir 17:14).”
“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.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.