28.And sealed to them this fruit, etc. I disapprove not of what some think, that there is here an
allusion to a practice among the ancients, who closed up with their seals what they intended to lay
up in safety. Thus Paul commends his own faithfulness and integrity; as though he had said, that
he was an honest keeper of the money deposited in his hands, no otherwise than if he carried it
sealed up.^462 — The word fruit seems to designate the produce, which he had before said returned
to the Jews from the propagation of the gospel, in a way similar to the land, which by bringing forth
fruit supports its cultivator.
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.^463
Romans 15:30-33
- Obsecro autem vos fratres, per Dominum
nostrum Iesum Christum et per dilectionem - Now I beseech you, brethren, for the Lord
Jesus Christ’s sake, and for the love of the Spirit,
Spiritus, ut concertetis mihi in precibus vestris
pro me ad Deum;
that ye strive together with me in your prayers to
God for me;(^462) More satisfactory is the explanation of Stuart: he says, that the word “sealed” means that the instrument to which a seal is
applied is authenticated, made valid, i.e., “sure to answer the purpose intended. So here the Apostle would not stop short in the
performance of his duty, as the almoner of the Churches, until he had seen the actual distribution of their charity.” It seems then
that “sealed” here means “secured,” or safely conveyed. “Delivered to them safely,” is the paraphrase of Hammond. — Ed.
(^463) 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,” , is said by Grotius to mean everything that is freely bestowed on us. See Galatians 3:14; Ephesians
1:3. The words , 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.