Now the God of hope fill you with all joy and peace in believing; that you may abound in hope, and in the power of the Holy Ghost.

“"Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." That is, that ye may get clear of that heartlessness towards one another, and may never be cast down by temptations. And this will be by your abounding in hope. Now this is the cause of all good things, and it comes from the Holy Spirit. But it is not simply from the Spirit, but on condition of our contributing our part also. This is why he says, "in believing." For this is the way for you to be filled with joy, if ye believe, if ye hope. Yet he does not say if ye hope, but, "if ye abound in hope," so as not to find comfort in troubles only, but even to have joy through the abundance of faith and hope. And in this way, ye will also draw the Spirit to you. In this way, when He is come ye will continually keep to all good things. For just as food maintaineth our life, and by this ruleth the body, so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we listen to the charm, war with the charmer by our actions, as he did of old; the remedy will even turn to judgment to us, and the madness become the more furious. For before we heard, the wicked demon was afraid lest we should hear it and recover. But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon. For a demon certainly will not deprive us of heaven, but doth in some cases even work with the sober-minded. But sin will assuredly cast us out. For this is a demon we willingly receive, a self-chosen madness. Wherefore also it hath none to pity it or to pardon it. Let us then sing charms over a soul in this plight, as well from the other Scriptures, as also from the blessed David. And let the mouth sing, and the mind be instructed. Even this is no small thing. For if we once teach the tongue to sing, the soul will be ashamed to be devising the opposite of what this singeth. Nor is this the only good thing that we shall gain, for we shall also come to know many things which are our interest.”

“Above, the Apostle taught that the stronger ought to avoid the scandals of the weak; here he teaches that the stronger ought also to bear the infirmities of the lesser. And concerning this he does two things. First he sets forth the admonition; second he explains it, at the place "each one of you," etc. This admonition contains two things, the first of which pertains to outward conduct. Hence he says: not only ought we to avoid the scandals of the weak, but we also, who are stronger in faith, ought to bear the weaknesses of the weak. For just as in a material building certain stronger elements are chosen to sustain the whole weight of the building that is set upon them from more fragile material—such as the foundations and the columns—so also in the spiritual building of the Church, some are not only chosen but are made stronger, so that they may bear the weight of others. Hence in Psalm 76:4 it is said: "I have strengthened its columns." And Galatians 6:2: "Bear one another's burdens." Now the stronger bear the weaknesses of the weak when they patiently endure their defects and strive, to the extent of their ability, to relieve them. The second pertains to the interior intention. Hence it is said: "and we ought not to please ourselves"—namely in such a way that we always want fulfilled that which pleases us—but we ought to condescend to the wills of others, so that we do those things which please others and which are useful to them. 1 Corinthians 10:33: "Just as I also please all men in all things." Then, when he says "each one of you," etc., he explains the admonition he had proposed—first as to the second part; second as to the first part, at the place "wherefore receive one another," etc. Concerning the first he does two things. First he explains what he had said; second he adduces the reason, at the place "for Christ did not please himself," etc. He says therefore first: thus it has been said that we ought not to please ourselves, and this indeed is the reason: because each one of us, who are stronger, ought to please his weak neighbor, that is, to condescend to him in the things that please him—yet not in those things that are evil, as certain people demand in Isaiah 30:10: "Speak to us pleasant things," etc. And therefore he adds "unto good." Likewise also we ought not to intend to please men for the sake of human favor or glory, since it is said in Psalm 52:6: "God has scattered the bones of those who please men"—but rather for the honor of God and the benefit of our neighbors. Hence he adds "unto edification," that is, on account of this: that by condescending to the will of others, they themselves may be built up in the faith and love of Christ. Above, 14:19: "Let us pursue the things that are of edification toward one another." Then, when he says "for Christ," he assigns the reason for what he had said, by the example of Christ. And first he sets forth the example of Christ; second he shows that his example is to be imitated by us, at the place "whatsoever things were written"; third he subjoins the means by which we may be able to fulfill it, at the place "now the God of peace," etc. Concerning the first he does two things. First he sets forth the example, saying: it has been said that we ought not to please ourselves, namely according to our own private will; for Christ, who is our head, did not please himself, in that he chose to suffer for our salvation, and those things which were contrary to his own will—that is, to the natural human will—so that he might fulfill the divine will, which was common to himself and to the Father, according to Matthew 26:42: "Not my will, but thine be done." Second, he adduces authority for this, saying "but as it is written," in the Psalm, in the person of Christ speaking to the Father: "O Father, the reproaches of those who reproach thee"—that is, of the Jews who blaspheme thee through their evil works and through the fact that they contradict the truth of thy teaching—"have fallen upon me," because, namely, they wished to oppress me, since I set forth thy will to them, and rebuked their evil works. John 15:24: "But they have hated me and my Father." This can also be referred to the sins of the whole human race, because all sins are in a certain way reproaches against God, inasmuch as through them the law of God is despised. Isaiah 1:4: "They have forsaken the Lord, they have blasphemed the Holy One of Israel." Thus therefore the reproaches of those who reproach God fell upon Christ, inasmuch as he died for the sins of all. Isaiah 53:6: "God has laid on him the iniquities of us all." 1 Peter 2:24: "He bore our sins in his body upon the tree." Then, when he says "for whatsoever things were written," etc., he shows that this example of Christ is to be imitated by us, saying: for whatsoever things were written in sacred Scripture, whether concerning Christ or concerning his members, were written for our instruction. For there was no necessity to write these things, except for our sake, that we might be instructed from them. 2 Timothy 3:16: "All Scripture, divinely inspired, is useful for teaching and for instructing," etc. But what is contained in the Scriptures for our instruction, he shows by adding "that through the patience and the consolation of the Scriptures"—that is, which the Scriptures contain. For contained in sacred Scripture is the patience of the saints in enduring evils. James, last chapter: "You have heard of the patience of Job." Contained in them also is the consolation which God showed them, according to Psalm 93:19: "According to the multitude of my sorrows in my heart, thy consolations have gladdened my soul." Hence also it is said in 1 Peter 1:11: "foretelling the sufferings that are in Christ"—which pertains to patience—"and the glories that follow after"—which pertains to consolation. But what fruit we may receive from this teaching, he shows by adding "that we may have hope." For by the fact that we are instructed from sacred Scripture that those who patiently endured tribulations for God's sake were divinely consoled, we receive hope that we too may be consoled, if we are patient in our own tribulations. Job 13:15: "And though he should slay me, I will hope in him." Then, when he says "now the God of patience," etc.—because it seemed too arduous for a mere man to be able to imitate the example of Christ, according to Ecclesiastes 2:12: "What is man, that he should be able to follow the king, his maker?"—therefore he applies the aid of prayer, saying "now the God of patience," namely the giver of it, Psalm 70:5: "Thou art my patience"; "and of comfort," that is, who bestows spiritual consolation, 2 Corinthians 1:3: "the Father of mercies and the God of all comfort"; "grant to you"—from whom is every best gift, as is said in James 1:17—"to be of one mind toward one another," that is, that you may think the same thing among yourselves mutually, 2 Corinthians, last chapter: "Be of one mind, have peace"—not indeed according to agreement in sin, but "according to Jesus Christ," of whom it is said in Ephesians 2:14: "He himself is our peace, who has made both one." "That," through your being of the same mind, "you may be of one accord," being made one through faith and the consent of charity, according to that Psalm, according to another reading: "who makes those of one mind to dwell in a house"; "with one mouth," that is, with one confession of the mouth, which proceeds from unity of faith, 1 Corinthians 1:10: "that you all say the same thing"; so that, out of conformity of heart, "you may honor God"—the creator of all, the same one also being "the father of our Lord Jesus Christ," through whom he adopted us to himself as sons. 1 Kings 2:30: "Him who shall honor me, I will honor." Malachi 1:6: "If I be a father, where is my honor?" Then, when he says "wherefore receive one another," he explains the first part of the admonition, in which he had said that the stronger ought to bear the weakness of the weak. And concerning this he does two things. First he resumes the admonition; second he adduces the reason by the example of Christ, at the place "as Christ also," etc.; third he subjoins the reason, at the place "now the God of hope," etc. He says therefore first "wherefore," that is, because the things that were written are ordered to our instruction—namely the examples of Christ and of the other saints—consequently, "receive one another," according to the affection of charity, that is, so that one may bear the things that are another's, just as he wishes to be borne himself insofar as charity permits; and let one also receive another so as to help and advance him. Above, ch. 14:1: "Receive him who is weak in faith." Then, when he says "as Christ also has received you," etc., he assigns the reason by the example of Christ. And first he sets forth his example, saying "as Christ also has received you"—namely into his protection and care. Isaiah 42:1: "Behold my servant, I will uphold him." Luke 1:54: "He has received Israel his servant, being mindful of his mercy." And this "unto the honor of God," unto whom he referred all things. John 8:49: "I honor my Father, and you have dishonored me." From which it is given to understand that we ought to receive one another in those things which pertain to the honor of God. Second, at the place "for I say that Christ," etc., he explains what he had said. And first indeed as to the Jews; second, as to the Gentiles, at the place "but the Gentiles," etc. He says therefore first: it has been said that Christ has received you, who are gathered together in the unity of faith from Jews and Gentiles. And this is clear as to both. "I say," therefore, "that Christ was a minister of the circumcision." For he himself is the author of faith with respect to all, according to Hebrews 12:2: "looking unto the author of faith," etc. But in his own person he showed himself only to the Jews, according to Matthew 15:24: "I was not sent but to the sheep that are lost of the house of Israel." Isaiah 42:2: "His voice shall not be heard abroad." And this indeed "for the truth of God," namely so that the truth of God who promises might be proved. Above, 3:4: "But God is true." Hence he adds "to confirm the promises made to the fathers," that is, so that through this the promises made to the fathers might be fulfilled. Luke 1:69: "He has raised up a horn of salvation for us in the house of David his servant, as he spoke by the mouth of his holy ones." 2 Corinthians 1:20: "However many are the promises of God, in him it is." Then, when he says "but the Gentiles," etc., he shows that the Gentiles too were received by Christ. And first he sets forth what he intends; second he confirms it by authority, at the place "as it is written," etc. He says therefore: thus it has been said that Christ received the Jews on account of the truth of God, so that the promises of the fathers might be fulfilled; but to the Gentiles no promises had been made. Hence this has no place as regards the Gentiles, but they were received on account of mercy. And this is what he means: that the Gentiles ought to honor God for the mercy shown to them through Christ, because although he did not preach to them in his own person, nevertheless he sent to them his disciples, who exercised their ministry among the Gentiles just as he himself had exercised it among the Jews, according to Matthew, last chapter: "Going, teach all nations." And concerning this mercy it is said in Psalm 32:5: "The earth is full of the mercy of the Lord." Luke 1:50: "His mercy is from generation to generation upon them that fear him," etc. Thus therefore the Apostle attributes the conversion of the Jews to the divine truth, and the conversion of the Gentiles to the divine mercy. Against this seems to be what is said in Psalm 24:10: "All the ways of the Lord are mercy and truth." But it must be said that, in ascribing the calling of the Jews to divine truth, he does not exclude mercy, since the Apostle himself, born of the Jews, says in 1 Timothy 1:13: "I have obtained mercy." And this very thing was of mercy: that God made the promises to the fathers concerning the salvation of their descendants. Likewise also, in ascribing the calling of the Gentiles to divine mercy, he does not totally exclude divine truth, because this very thing pertained to divine truth: that he fulfilled his purpose concerning the salvation of the Gentiles, which the Apostle says in Ephesians 3:9 to be a mystery hidden from ages in God. But a certain mode of truth—namely with respect to the fulfillment of the promises—is considered in the calling of the Jews, which is not considered in the calling of the Gentiles, to whom no promises were made. Then, when he says "as it is written," etc., he confirms what he had said about the conversion of the Gentiles, by authority. For although the calling of the Gentiles to the faith of Christ had not been promised to them, nevertheless it did not happen unforeseen, but was foretold by the prophecies of the prophets. Now he adduces four authorities, the first of which contains the thanksgivings of Christ to the Father, for the conversion of the Gentiles brought about through him. Hence he says "as it is written," in Psalm 17:50, in the person of Christ: "Thou shalt appoint me the head of the Gentiles, and from the Jews rising up against me thou shalt exalt me. O God, Father, I, Christ, will confess to thee"—with a confession of thanksgiving—"among the Gentiles," that is, for the conversion of the Gentiles brought about through me, "and I will sing," with a certain new exultation of mind, "to thy name," which is made manifest to them, according to John 17:6: "I have manifested thy name to the men whom thou hast given me." Or otherwise: "I will confess to thee among the Gentiles," that is, I will bring it about that the Gentiles confess to thee with a confession of faith, Psalm 66:4: "Let the peoples confess to thee, O God, let all the peoples confess to thee"; "and I will sing to thy name," that is, I will bring it about that the Gentiles sing to thee a canticle which consists in the exultation of a renewed spirit. Psalm 95:1: "Sing to the Lord a new canticle, sing to the Lord, all the earth." The second authority contains the union of the Gentiles and the Jews. Hence he adds "and again it says"—Scripture, that is—"O Gentiles, who were strangers," from the commonwealth of Israel, as is said in Ephesians 2:12, "rejoice, ye Gentiles, with his people," that is, take up together a common exultation with the Jews, who formerly were his people. Isaiah 9:3: "They shall rejoice before thee, as those who rejoice in the harvest." John 10:16: "There shall be one fold and one shepherd." But our text has: "Rejoice with Jerusalem, and exult in her, all you who love her." The third authority, however, contains the devotion of the Gentiles toward God. Hence he adds "and again it is written" in the Psalms, "praise the Lord, all ye Gentiles"—namely confessing his goodness, Psalm: "From the rising of the sun even to its setting, praiseworthy is the name of the Lord"—"and all ye peoples"—not only the people of the Jews—"magnify him," that is, believe him to be great, that is, that by his greatness he exceeds all praise. Ecclesiasticus 43:33: "You that bless the Lord, exalt him as much as you can, for he is greater than all praise." Matthew 1:11: "From the rising of the sun even to its setting, great is my name among the Gentiles." The fourth authority contains the reverence of the Gentiles toward Christ. Hence it is added, "and again Isaiah says, there shall be a root of Jesse." In this he foretells the origin of Christ, who was to be born from the seed of David. For Jesse was the father of David. He says therefore "there shall be a root of Jesse," from whose seed Christ will be born. Isaiah 11:10: "There shall come forth a rod from the root of Jesse, and a flower," etc. Or Christ will be the root of Jesse, because although he proceeded from Jesse according to the origin of the flesh, nevertheless by his own power he sustained Jesse and infused grace into him. Above, 11:18: "Thou bearest not the root, but the root thee." Then he touches on the office of Christ, adding "and he who shall rise up" to such an excellence of grace that he can rule the Gentiles, subjecting them to divine worship, which no one before him was able to do. Psalm 2:8: "I will give thee the Gentiles for thy inheritance. Thou shalt rule them with a rod of iron." Lastly he sets forth the devotion of the Gentiles toward Christ, saying "in him shall the Gentiles hope," namely so that through him they may obtain the inheritance of heavenly glory. 1 Peter 1:3: "He has regenerated us unto a living hope through the resurrection of Jesus Christ from the dead." Then, when he says "now the God of hope," etc., he subjoins a prayer, saying: it has been said that the Gentiles shall hope in Christ. "Now the God of hope," that is, who infuses this hope into us, according to Psalm 70:5: "My hope, O Lord." Or "the God of hope," that is, in whom hope is to be placed, "fill you with all joy"—namely spiritual joy, which is from God, Nehemiah 8:10: "for the joy of the Lord is your strength"—"and peace," through which a man is made peaceable within himself and toward God and neighbor, Psalm 118:165: "Much peace have they that love thy law, O Lord"; "in believing," as if to say: that along with this, that you believe, you may also have peace and joy, which indeed are the effects of charity, according to Galatians 5:22: "but the fruit of the Spirit is charity, joy, peace." Hence it is clear that from God, who is the giver of hope, he wishes for them that along with faith they may have charity, through which faith works, as is found in Galatians 5:6, lest their faith be formless and dead—for faith without works is dead, as is said in James 2:26. And that thus, through the fullness of these virtues, "you may abound," advancing from good to better, "not only in hope, but also in the power of the Holy Spirit," that is, in charity, which is poured out into our hearts through the Holy Spirit, as was said above at 5:5. 2 Corinthians 9:8: "And God is able to make all grace abound in us."”

“Here is another prayer directed to God, as the God of hope; and it is, as the former (Rom 15:5, Rom 15:6), for spiritual blessings: these are the blest blessings, and to be first and chiefly prayed for. I. Observe how he addresses himself to God, as the God of hope. It is good in prayer to fasten upon those names, titles, and attributes of God, which are most suitable to the errand we come upon, and will best serve to encourage our faith concerning it. Every word in the prayer should be a plea. Thus should the cause be skilfully ordered, and the mouth filled with arguments. God is the God of hope. He is the foundation on which our hope is built, and he is the builder that doth himself raise it: he is both the object of our hope, and the author of it. That hope is but fancy, and will deceive us, which is not fastened upon God (as the goodness hoped for, and the truth hoped in), and which is not of his working in us. We have both together, Psa 119:49. Thy word - there is God the object; on which thou hast caused me to hope - there is God the author of our hope, Pe1 1:3. II. What he asks of God, not for himself, but for them. 1. That they might be filled with all joy and peace in believing. Joy and peace are two of those things in which the kingdom of God consists, Rom 14:17. Joy in God, peace of conscience, both arising from a sense of our justification; see Rom 5:1, Rom 5:2. Joy and peace in our own bosoms would promote a cheerful unity and unanimity with our brethren. Observe, (1.) How desirable this joy and peace are: they are filling. Carnal joy puffs up the soul, but cannot fill it; therefore in laughter the heart is sad. True, heavenly, spiritual joy is filling to the soul; it has a satisfaction in it, answerable to the soul's vast and just desires. Thus does God satiate and replenish the weary soul. Nothing more than this joy, only more of it, even the perfection of it in glory, is the desire of the soul that hath it, Psa 4:6, Psa 4:7; Psa 36:8; Psa 63:5; Psa 65:4. (2.) How it is attainable. [1.] By prayer. We must go to God for it; he will for this be enquired of. Prayer fetches in spiritual joy and peace. [2.] By believing; that is the means to be used. It is vain, and flashy, and transient joy, that is the product of fancy; true substantial joy is the fruit of faith. Believing, you rejoice with joy unspeakable, Pe1 1:8. It is owing to the weakness of our faith that we are so much wanting in joy and peace. Only believe; believe the goodness of Christ, the love of Christ, the promises of the covenant, and the joys and glories of heaven; let faith be the substance and evidence of these things, and the result must needs be joy and peace. Observe, It is all joy and peace - all sorts of true joy and peace. When we come to God by prayer we must enlarge our desires; we are not straitened in him, why should we be straitened in ourselves? Ask for all joy; open thy mouth wide, and he will fill it. 2. That they might abound in hope through the power of the Holy Ghost. The joy and peace of believers arise chiefly from their hopes. What is laid out upon them is but little, compared with what is laid up for them; therefore the more hope they have the more joy and peace they have. We do then abound in hope when we hope for great things from God, and are greatly established and confirmed in these hopes. Christians should desire and labour after an abundance of hope, such hope as will not make ashamed. This is through the power of the Holy Ghost. The same almighty power that works grace begets and strengthens this hope. Our own power will never reach it; and therefore where this hope is, and is abounding, the blessed Spirit must have all the glory.”

“And I myself also am persuaded of you,.... This is said by way of prevention to an objection that might he made to the apostle's prayers and exhortations by the Romans. What does the apostle mean by all this? what does he think of us, or take us to be? men that live in malice to one another, devoid of all humanity, and mutual respect? a parcel of fools and ignorant men, that know nothing of divine things? and though there may be some that are much to be blamed for their conduct and carriage to their fellow Christians, what, are there none among us fit to give advice and admonition? To which the apostle replies, that he was far from entertaining such thoughts of them; that though he had not seen them in person, yet he had had such an account of their faith and practice, which were famous throughout the world, that he was thoroughly persuaded of better things of them, though he thus spake; and therefore, to mollify them, and abate their resentment, he adds, my brethren; testifying his affection to them, owning the spiritual relation they stood in to him, and declaring the great esteem he had for them, and the high opinion he had of them: saying, that ye also are full of goodness; not naturally, for there is no good thing in men by nature, but what they had was from the Spirit of God, whose fruit is "goodness": and by which may be meant, either the good gifts of the Spirit of God, or rather his graces, even the good work of grace in general, and which is goodness itself: it comes from a good cause, the good Spirit of God; is good in its own nature, not having the least mixture or tincture of evil in it; and good in its effects, since it makes and denominates a man a good man; now these saints might be said to be full of this, to denote the abundance, the superabundance of grace in this work: or particularly beneficence, humanity, and sympathy to fellow Christians, may be intended. The Vulgate Latin version reads, "full of love": but the copies and eastern versions read as we do. Filled with all knowledge; not with every sort of knowledge, with the knowledge of all languages, or of all the arts and sciences, of all things, natural and political; but with all spiritual knowledge relating to God, his nature and perfections, his mind and will; to Christ and the work of redemption by him; to the Spirit, and the operations of his grace; to the Gospel, and the doctrines of it; to their duty to God, fellow creatures, and fellow Christians; in short, with all knowledge necessary to salvation, though as yet not perfect, and which will not be in this world, but in another: able also to admonish one another; as they must be, since they were both good and knowing; goodness and knowledge are necessary to admonition, and qualify persons for it: if a man is not a good man himself, he is not fit to admonish another; and if he has not knowledge, he will not be able to do it as it should be; and without humanity and tenderness, he will not perform it aright, and with success; but all this being in these persons, they were able and fit for it. Some copies read it, "able also to admonish others"; so the Syriac version renders; which makes the expression still stronger, and enlarges their praise and commendation.”

“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.”

“Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle. the God of hope--(See on Rom 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 Gal 5:22). that ye may abound in hope--"of the glory of God." (See on Rom 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" (Rom 15:1-2). (2) Of this unselfishness CHRIST is the perfect model of all Christians (Rom 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Rom 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 (Rom 15:5-7).”