John Calvin on Romans 15:29

29. And I know, that when I come, etc. These words may be explained in two ways: the first meaning is, — that he should find a plentiful fruit from the gospel at Rome; for the blessing of the gospel is, when it fructifies by good works: but to confine this to alms, as some do, is not what I approve. The second is, that in order to render his coming to them more an object of desire, he says, that he hopes that it would not be unfruitful, but that it would make a great accession to the gospel; and this he calls fullness of blessing, which signifies a full blessing; by which expression he means great success and increase. But this blessing depended partly on his ministry and partly on their faith. Hence he promises, that his coming to them would not be in vain, as he would not disappoint them of the grace given to him, but would bestow it with the same alacrity with which their minds were prepared to receive the gospel.

The former exposition has been most commonly received, and seems also to me the best; that is, that he hoped that at his coming he would find what he especially wished, even that the gospel flourished among them and prevailed with evident success, — that they were excelling in holiness and in all other virtues. For the reason he gives for his desire is, that he hoped for no common joy in seeing them, as he expected to see them abounding in all the spiritual riches of the gospel. This explanation is that of Chrysostom; but how to make the words to give such a meaning is a matter of some difficulty. The obvious import of the passage corresponds with Romans 1:11. All the authors quoted by Poole, except Estius, take the other view, such as Grotius, Beza, Mede, etc. The last gives the following as the sentiments of Origen and Anselm — “My preaching and conversation shall impart to you an abundant knowledge of the gospel mysteries, love, comfort, grace, and spiritual fruit.” The word “blessing,” εὐλογία, is said by Grotius to mean everything that is freely bestowed on us. See Galatians 3:14; Ephesians 1:3. The words τοῦ εὐαγγελίου τοῦ, are not considered genuine by Griesbach and by most critics. This makes no difference in the meaning: the clause then would be, — “With the fullness of the blessings of Christ,” or, with the abounding blessings of Christ; or, as Beza renders it, “with the full blessing of Christ.” — Ed.

Romans 15:30-33

30. Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

30. Obsecro autem vos fratres, per Dominum nostrum Iesum Christum et per dilectionem Spiritus, ut concertetis mihi in precibus vestris pro me ad Deum;

31. That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;

31. Ut liberer ab incredulis in Iudea, et ut ministerium meum quod suscipio erga Ierusalem acceptum sit sanctis;

32. That I may come unto you with joy by the will of God, and may with you be refreshed.

32. Ut cum gaudio veniam ad vos per voluntatem Dei, unique vobiscum refociller.

33. Now the God of peace be with you all. Amen.

33. Dens autem pacts sit cure omnibus vobis. Amen. The word “Amen,” is regarded as spurious: Griesbach and other have left it out. — Ed.