13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And may the God, etc. He now concludes the passage, as before, with prayer; in which he desires the Lord to give them whatever he had commanded. It hence appears, that the Lord does in no degree measure his precepts according to our strength or the power of free-will; and that he does not command what we ought to do, that we, relying on our own power, may gird up ourselves to render obedience; but that he commands those things which require the aid of his grace, that he may stimulate us in our attention to prayer. In saying the God of hope, he had in view the last verse; as though he said, -- "May then the God in whom we all hope fill you with joy, that is, with cheerfulness of heart, and also with unity and concord, and this by believing:" [1] for in order that our peace may be approved by God, we must be bound together by real and genuine faith. If any one prefers taking in believing, for, in order to believe, [2] the sense will be, -- that they were to cultivate peace for the purpose of believing; for then only are we rightly prepared to believe, when we, being peaceable and unanimous, do willingly embrace what is taught us. It is however preferable, that faith should be connected with peace and joy; for it is the bond of holy and legitimate concord, and the support of godly joy. And though the peace which one has within with God may also be understood, yet the context leads us rather to the former explanation. [3] He further adds, that ye may abound in hope; for in this way also is hope confirmed and increased in us. The words, through the power of the Holy Spirit, intimate that all things are the gifts of the divine bounty: and the word power is intended emphatically to set forth that wonderful energy, by which the Spirit works in us faith, hope, joy, and peace.
1 - The God of hope may mean one of two things, -- the giver or author of hope, as in 1-Peter 1:3, -- or the object of hope, he in whom hope is placed, as in 1-Timothy 6:17. Why does he mention joy before peace? It is in accordance with his usual manner, -- the most visible, the stream first, then the most hidden, the spring. -- Ed.
2 - That is eis to, instead of en to. -- Ed.
3 - This is the view approved by Theophylact, Beza, Grotius, Mede, and Hammond: but Doddridge, Scott, Stuart, and Chalmers consider "peace" here to be that with God, and "joy" as its accompaniment; while Pareus and Hodge view both as included, especially the latter. If we consider the subject in hand, that the Apostle was attempting to produce union and concord between the Jews and the Gentiles, we shall see reason to accede to Calvin's explanations. This joy and peace seem to be the same as in Romans 14:17. Concord, union, and mutual enjoyment, are graces which come by believing, or by faith, as well as concord or peace with God, and its accompanying joy; and these graces have no doubt an influence on hope, so as to make it brighter and stronger, when they are produced by the Holy Spirit. There are three things which distinguish these graces from such as are fictitious, -- they proceed from faith, -- they increase hope, -- they are produced by the Spirit. -- Ed.
Now the God of hope - The God who "inspires," or "produces" the Christian hope.
All joy and peace - Romans 14:17. If they were filled with this, there would be no strife and contention.
In believing - The effect of believing is to produce this joy and peace.
That ye may abound - That your hope may be steadfast and strong.
Through the power - By means of the powerful operation of the Holy Spirit. It is by his power alone that the Christian has the hope of eternal life; see Ephesians 1:13-14; Romans 8:24.
Now the God of hope, etc. - Ὁ δε Θεος της ελπιδος, May the God of this hope - that God who caused both Jews and Gentiles to hope that the gracious promises which he made to them should be fulfilled; and who, accordingly, has fulfilled them in the most punctual and circumstantial manner;
Fill you with all joy - Give you true spiritual happiness; peace in your own hearts, and unity among yourselves; in believing not only the promises which he has given you, but believing in Christ Jesus, in whom all the promises are yea and amen.
That ye may abound in hope - That ye may be excited to take more enlarged views of the salvation which God has provided for you, and have all your expectations fulfilled by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the fulfillment of the promises upon your hearts.
(7) Now the God of (i) hope fill you with (k) all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
(7) He seals up as it were all the former treatise with prayers, wishing all that to be given them by the Lord, that he had commanded them.
(i) In whom we hope.
(k) Abundantly and plentifully.
Now the God of hope,.... This character is taken from the latter part of Romans 15:12, and is occasioned by it, "in him shall the Gentiles trust", or "hope"; and is proper to God as he is the author and giver of this grace; for naturally men are without it; that which is a good hope is the gift of God, and through his grace, and is wrought in the heart in regeneration; for to this are the children of God begotten again. Moreover, God is the object of it; not wealth and riches, nor works of righteousness, but Jehovah, Father, Son, and Spirit, particularly Christ, is called the believer's hope; that is, the object of it, in whom the Gentiles hope and trust. Likewise, it is God that encourages to the exercise of it by the proclamations of his grace, and mercy, and plenteous redemption; by the discoveries of his love, and views of interest in him; and by bringing to mind the past experiences of his goodness: he preserves and maintains this grace useful and lively, firm and steadfast, at least in being, which sometimes seems almost perished and gone; he increases it, and causes his people to abound in the exercise of it, and continues it even unto death. The Ethiopic version reads, "the God of our promises", which are what hope has respect unto, and builds upon:
fill you with all joy and peace in believing. This is a petition to the God of hope. The apostle has recourse again to prayer, knowing that all his exhortations would be useless, without the grace of God accompanying them: and it is observable, that he prays for the same things mentioned in the above prophecies and promises, as joy, peace, and hope; for though God has promised ever so great things concerning his people, he will be inquired of by them to do them for them. One part of this petition is, that God would "fill them with all joy"; not with every kind of joy; not with worldly joy, or with the joy of hypocrites, who rejoice in sin, or in their own boastings, which is evil; but with spiritual joy, joy in God as a covenant God and Father; in Christ, in his person, righteousness, and salvation; and in the Holy Ghost, the author of it, whose fruit it is; and in the Gospel, doctrines, blessings, and promises of it; and in the view and hope of the heavenly glory, amidst various afflictions and tribulations: and it designs an abundance of it, even a fulness thereof; though the petition implies, that as yet it is not full; it is frequently interrupted and broke in upon by the corruption of nature, and falls into sin, by the temptations of Satan, through divine desertions, and various trials and exercises; yet it supposes it may be increased, as by the renewed discoveries of the love of God, of interest in Christ, and through the gracious influences of the Spirit; and even made full and complete, though not in this, yet in the other world: another branch of the petition is, that God would fill with "peace", with a sense of their peace with him, made by the blood of Christ; with a conscience peace in their own breasts, arising from a view of their justification by the righteousness of Christ, and from the sprinklings of his blood upon them; and also with peace one among another, which was much wanting, and the apostle was very desirous of: and all this he asks, that it might come to them "in believing"; in the way of faith, and the exercise of that grace; for joy comes this way; faith and joy go together; where one is, the other is also; and as the one increases, so does the other; a believing view of interest in Christ is attended with joy unspeakable, and full of glory: and so peace comes in at the door of faith: there is no true peace till a soul is brought to believe in Christ; and that is promoted and increased by repeated acts of faith on Christ, or by a constant living by faith on him; see Isaiah 26:3. The end for which this petition is made is,
that ye may abound in hope through the power of the Holy Ghost. By hope is meant that grace which God is the author, object, and promoter of; and the Syriac version reads it, "in his hope", or "the hope of him"; of enjoying him, of meeting with him, and having communion with him in his house and ordinances; of having fresh supplies of grace from him, and of being favoured with all the blessings of grace laid up in an everlasting covenant, and at last with eternal life and glory: to "abound" herein, is to be in the free and frequent exercise of this grace, being encouraged by the grace of God, and an enlarged experience of it, and supported by faith, the substance of things hoped for: and this "through the power of the Holy Ghost"; not by might or power of man, but by that same divine power which first began the good work, and must fulfil it; which at first implanted the grace of hope, and must perform the work of that, as of faith. The same power is requisite to cause grace to abound, or saints to abound in the exercise of it, as was to the first production of it. The Vulgate Latin reads, "that ye may abound in hope, and in the power of the Holy Ghost"; but there is no copulative in the Greek text.
Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope--(See on Romans 15:5).
fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Galatians 5:22).
that ye may abound in hope--"of the glory of God." (See on Romans 5:1).
through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Romans 15:1-2). (2) Of this unselfishness CHRIST is the perfect model of all Christians (Romans 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Romans 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Romans 15:5-7).
Now the God of hope fill you with all joy. Paul has quoted from Isaiah, "In him shall the Gentiles hope," and follows it by a prayer that the God who has given them the blessed hope may fill them with joy and peace, so that they may abound in hope. The hope we have in Christ is the source of a great part of our joy.
Filled with all knowledge. Compare 1-Corinthians 8:1; 1-Corinthians 7:10-11. It is evident that the knowledge of spiritual truth, professed by the strong in faith, is meant.
Able also to admonish one another. Therefore having less need of the admonition of the apostle.
Nevertheless, brethren. Though they were able to admonish each other, he has written to them boldly and plainly, as was his right, because of the grace, the apostleship to the Gentiles, given him of God.
That I should be a minister to the Gentiles. This is the grace just referred to.
Ministering. The Greek reads, "Ministering in sacrifice." The figure is that of Paul, as a priest, bringing the converted Gentiles as offerings, which are placed upon the altar of God and dedicated to his service. This offering, the Gentiles, is made acceptable through the gospel, they being sanctified, set apart, by the Holy Spirit. See Romans 8:1-2.
Now the God of hope - A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.
*More commentary available at chapter level.