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. [1]

Footnotes

1 - 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," eulogia, is said by Grotius to mean everything that is freely bestowed on us. See Galatians 3:14; Ephesians 1:3. The words tou euangeliou tou, 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.

I am sure - Greek, I know; expressing the fullest confidence, a confidence that was greatly confirmed by the success of his labors elsewhere.
In the fulness of the blessings - This is a Hebrew mode of expression, where one noun performs the purpose of an adjective, and means "with a full or abundant blessing." This confidence he, expressed in other language in Romans 1:11-12; see the notes.
Of the gospel of Christ - Which the gospel of Christ is suited to impart. Thus, every minister of the gospel should wish to go. This should be his everburning desire in preaching. Paul went to Rome; but he went in bonds; Acts 27; 28. But though he went in this manner, he was permitted there to preach the gospel for at least two years, nor can we doubt that his ministry was attended with the anticipated success; Acts 28:30-31. God may disappoint us in regard to the "mode" in which we purpose to do good; but if we really desire it, he will enable us to do it in "his own way." It "may" be better to preach the gospel in "bonds" than at liberty; it "is" better to do it even in a prison, than not at all. Bunyan wrote the Pilgrim's Progress to amuse his heavy hours during a twelve years' cruel imprisonment. If he had been at liberty, he probably would not have written it at all. The great desire of his heart was accomplished, but a "prison" was the place in which to do it. Paul preached; but preached in chains.

In the fullness of the blessing of the Gospel of Christ - The words του ευαγγελιου του, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fullness of the blessing of Christ is really more than the fullness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself; which he was now a constant instrument, in the hand of God, to dispense among those who were converted to the Christian faith.

(12) And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
(12) He promises them through the blessing of God, not to come empty to them: and requiring of them the duty of prayers, he shows what thing we ought mainly to rest upon in all difficulties and adversities.

And I am sure when I come to you,.... He intended to go to Spain; he was not sure he should reach thither; but he was positive in it he should come to Rome. It had been much and long upon his mind; and under an impress of the Spirit of God upon him, he had signified some time before this, that after he had been at Jerusalem, he "must see, Rome also", Acts 19:21, and it was afterwards more expressly told him by the Lord, that as he had testified of him at Jerusalem, he should bear witness at Rome also, Acts 23:11, and therefore he was fully assured he should come to Rome, and was as confident of the manner of his coming thither.
I shall come in, or "with"
the fulness of the blessing of the Gospel of Christ; with the Gospel, the good news of salvation by Christ; and which must make him a welcome person to every sensible soul wherever he came; to this he was chosen, separated, and called; for this he was abundantly qualified; this was committed to his trust, and which he carried with him wherever he went: and he was not ashamed of it, and was ready to preach it even at Rome also. With "the Gospel of Christ"; not his own, or another's, or any man's, but Christ's, which he had by the revelation of Christ; of which Christ is the sum and substance, and which Christ himself preached; "with the blessing of the Gospel of Christ". Some by "blessing" understand a liberal contribution, which he trusted he should make at Rome, for the poor saints at Jerusalem; believing that their hearts would be opened, under the preaching of the Gospel, to give freely to them, and that this would be a blessing that would attend it: but rather he means, either the blessed gifts he had, qualifying him for preaching the Gospel, with which he should come and deliver it among them, and which would attend it with success; such as boldness of spirit, freedom of speech, enlarged knowledge, mighty signs and wonders, and the demonstration of the Spirit, and of power: or the blessed effects it would have on them, in establishing them in the present truths; in further enlightening and instructing their minds; in edifying, quickening, and comforting them; and in nourishing up with the words of faith and sound doctrine, unto eternal life: or the blessings of grace exhibited and set forth in the Gospel; such as justification and forgiveness of sins, peace and reconciliation, salvation and eternal life. Nay, he believed he should come in, or with the "fulness" of all this; meaning, either that he believed he should find them full of the Gospel, and the fruits of it; or rather that he should come full fraught with it, and fully preach it to them, and keep back thing that would be profitable. There is a fulness in the Gospel; it is full of the deep things of God, which the Spirit searches and reveals, 1-Corinthians 2:10; it is full of the doctrines of grace and truth, which Christ himself is said to be full of, John 1:14, it is full of exceeding great and precious promises transcribed from Christ, and out of the covenant of grace; and it is full of a variety of food, of milk for babes, Hebrews 5:13, and meat for strong persons, Hebrews 5:14. The Alexandrian copy, and some others, read only, "with the fulness of the blessing of Christ"; and so the Ethiopic version.

And I am sure--"I know"
that . . . I shall come in the fulness of the blessing of Christ--Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Acts 28:16-31.