Romans 15:13
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.
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(13) Now the God of hope fill you with all joy and peace. . . . hope.—Hope, joy, and peace, form a triad which represents the attitude of the Christian in looking towards the future, and so far as that future is reflected on the present. Hope may be taken as including the other two, as it is upon the certainty of the Messianic promises that they all depend, just as it is through the constant energising power of the Holy Ghost that they are kept alive.




Romans 15:13

With this comprehensive and lofty petition the Apostle closes his exhortation to the factions in the Roman Church to be at unity. The form of the prayer is moulded by the last words of a quotation which he has just made, which says that in the coming Messiah ‘shall the Gentiles hope.’ But the prayer itself is not an instance of being led away by a word-in form, indeed, it is shaped by verbal resemblance; in substance it points to the true remedy for religious controversy. Fill the contending parties with a fuller spiritual life, and the ground of their differences will begin to dwindle, and look very contemptible. When the tide rises, the little pools on the rocks are all merged into one.

But we may pass beyond the immediate application of these words, and see in them the wish, which is also a promise, and like the exhibition of every ideal is a command. This is Paul’s conception of the Christian life as it might and should be, in one aspect. You notice that there is not a word in it about conduct. It goes far deeper than action. It deals with the springs of action in the individual life. It is the depths of spiritual experience here set forth which will result in actions that become a Christian. And in these days, when all around us we see a shallow conception of Christianity, as if it were concerned principally with conduct and men’s relations with one another, it is well to go down into the depths, and to remember that whilst ‘Do, do, do!’ is very important, ‘Be, be, be!’ is the primary commandment. Conduct is a making visible of personality, and the Scripture teaching which says first faith and then works is profoundly philosophical as well as Christian. So we turn away here from externals altogether, and regard the effect of Christianity on the inward life.

I. I wish to notice man’s faith and God’s filling as connected, and as the foundation of everything.

‘The God of hope fill you . . .’-let us leave out the intervening words for a moment-’in believing.’ Now, you notice that Paul does not stay to tell us what or whom we are to believe in, or on. He takes that for granted, and his thought is fastened, for the moment, not on the object but on the act of faith. And he wishes to drive home to us this, that the attitude of trust is the necessary prerequisite condition of God’s being able to fill a man’s soul, and that God’s being able to fill a man’s soul is the necessary consequence of a man’s trust. Ah, brethren, we cannot altogether shut God out from our spirits. There are loving and gracious gifts that, as our Lord tells us, He makes to ‘fall on the unthankful and the evil.’ His rain is not like the summer showers that we sometimes see, that fall in one spot and leave another dry; nor like the destructive thunderstorms, that come down bringing ruin upon one cane-brake and leave the plants in the next standing upright. But the best, the highest, the truly divine gifts which He is yearning to give to us all, cannot be given except there be consent, trust, and desire for them. You can shut your hearts or you can open them. And just as the wind will sigh round some hermetically closed chamber in vain search for a cranny, and the man within may be asphyxiated though the atmosphere is surging up its waves all round his closed domicile, so by lack of our faith, which is at once trust, consent, and desire, we shut out the gift with which God would fain fill our spirits. You can take a porous pottery vessel, wrap it up in waxcloth, pitch it all over, and then drop it into mid-Atlantic, and not a drop will find its way in. And that is what we can do with ourselves, so that although in Him ‘we live and move and have our being,’ and are like the earthen vessel in the ocean, no drop of the blessed moisture will ever find its way into the heart. There must be man’s faith before there can be God’s filling.

Further, this relation of the two things suggests to us that a consequence of a Christian man’s faith is the direct action of God upon him. Notice how the Apostle puts that truth in a double form here, in order that he may emphasise it, using one form of expression, involving the divine, direct activity, at the beginning of his prayer, and another at the end, and so enclosing, as it were, within a great casket of the divine action, all the blessings, the flashing jewels, which he desires his Roman friends to possess. ‘The God of hope fill you . . . through the power of the Holy Ghost.’ I wish I could find words by which I could bear in upon the ordinary type of the Evangelical Christianity of this generation anything like the depth and earnestness of my own conviction that, for lack of a proportionate development of that great truth, of the direct action of the giving God on the believing heart, it is weakened and harmed in many ways. Surely He that made my spirit can touch my spirit; surely He who filleth all things according to their capacity can Himself enter into and fill the spirit which is opened for Him by simple faith. We do not need wires for the telegraphy between heaven and the believing soul, but He comes directly to, and speaks in, and moves upon, and moulds and blesses, the waiting heart. And until you know, by your own experience rightly interpreted, that there is such a direct communion between the giving God and the recipient believing spirit, you have yet to learn the deepest depth, and the most blessed blessedness, of Christian faith and experience. For lack of it a hundred evils beset modern Christianity. For lack of it men fix their faith so exclusively as that the faith is itself harmed thereby, on the past act of Christ’s death on the Cross. You will not suspect me of minimising that, but I beseech you remember one climax of the Apostle’s which, though not bearing the same message as my text, is in harmony with it, ‘Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.’ And remember that Christ Himself bestows the gift of His Divine Spirit as the result of the humiliation and the agony of His Cross. Faith brings the direct action of the giving God.

And one more word about this first part of my text: the result of that direct action is complete-’the God of hope fill you’ with no shrunken stream, no painful trickle out of a narrow rift in the rock, but a great exuberance which will pass into a man’s nature in the measure of his capacity, which is the measure of his trust and desire. There are two limits to God’s gifts to men: the one is the limitless limit of God’s infinitude, the other is the working limit-our capacity-and that capacity is precisely measured, as the capacity of some built-in vessel might be measured by a little gauge on the outside, by our faith. ‘The God of hope’ fills you in ‘believing,’ and ‘according to thy faith shall it be unto thee.’

II. Notice the joy and peace which come from the direct action of the God of hope on the believer’s soul.

Now, it is not only towards God that we exercise trust, but wherever it is exercised, to some extent, and in the measure in which the object on which it rests is discovered by experience to be worthy, it produces precisely these results. Whoever trusts is at peace, just as much as he trusts. His confidence may be mistaken, and there will come a tremendous awakening if it is, and the peace will be shattered like some crystal vessel dashed upon an iron pavement, but so long as a man’s mind and heart are in the attitude of dependence upon another, conceived to be dependable, one knows that there are few phases of tranquillity and blessedness which are sweeter and deeper than that. ‘The heart of her husband doth safely trust in her’-that is one illustration, and a hundred more might be given. And if you will take that attitude of trust which, even when it twines round some earthly prop, is upheld for a time, and bears bright flowers-if you take it and twine it round the steadfast foundations of the Throne of God, what can shake that sure repose? ‘Joy and peace’ will come when the Christian heart closes with its trust, which is God in Christ.

He that believes has found the short, sure road to joy and peace, because his relations are set right with God. For these relations are the disturbing elements in all earthly tranquillity, and like the skeleton at the feast in all earthly joy, and a man can never, down to the roots of his being, be at rest until he is quite sure that there is nothing wrong between him and God. And so believing, we come to that root of all real gladness which is anything better than a crackling of thorns under a pot, and to that beginning of all true tranquillity. Joy in the Lord and peace with God are the parents of all joy and peace that are worthy of the name.

And that same faith will again bring these two bright-winged angels into the most saddened and troubled lives, because that faith brings right relations with ourselves. For our inward strifes stuff thorns into the pillow of our repose, and mingle bitterness with the sweetest, foaming draughts of our earthly joys. If a man’s conscience and inclinations pull him two different ways, he is torn asunder as by wild horses. If a man has a hungry heart, for ever yearning after unattained and impossible blessings, then there is no rest there. If a man’s little kingdom within him is all anarchical, and each passion and appetite setting up for itself, then there is no tranquillity. But if by faith we let the God of hope come in, then hungry hearts are satisfied, and warring dispositions are harmonised, and the conscience becomes quieted, and fair imaginations fill the chamber of the spirit, and the man is at rest, because he himself is unified by the faith and fear of God.

And the same faith brings joy and peace because it sets right our relations with other people, and with all externals. If I am living in an atmosphere of trust, then sorrow will never be absolute, nor have exclusive monopoly and possession of my spirit. But there will be the paradox, and the blessedness, of Christian experience, ‘as sorrowful yet always rejoicing.’ For the joy of the Christian life has its source far away beyond the swamps from which the sour drops of sorrow may trickle, and it is possible that, like the fabled fire that burned under water, the joy of the Lord may be bright in my heart, even when it is drenched in floods of calamity and distress.

And so, brethren, the joy and peace that come from faith will fill the heart which trusts. Only remember how emphatically the Apostle here puts these two things together, ‘joy and peace in believing.’ As long as, and not a moment longer than, you are exercising the Christian act of trust, will you be experiencing the Christian blessedness of ‘joy and peace.’ Unscrew the pipe, and in an instant the water ceases to flow. Touch the button and switch off, and out goes the light. Some Christian people fancy they can live upon past faith. You will get no present joy and peace out of past faith. The rain of this day twelve months will not moisten the parched ground of to-day. Yesterday’s religion was all used up yesterday. And if you would have a continuous flow of joy and peace through your lives, keep up a uniform habit and attitude of trust in God. You will get it then; you will get it in no other way.

III. Lastly, note the hope which springs from this experience of joy and peace.

‘The God of hope fill you with all joy and peace in believing, that ye may abound in hope.’ Here, again, the Apostle does not trouble himself to define the object of the hope. In this, as in the former clause, his attention is fixed upon the emotion, not upon that towards which it goes out. And just as there was no need to say in whom it was that the Christian man was to believe, so there is no room to define what it is that the Christian man has a right to hope for. For his hope is intended to cover all the future, the next moment, or to-morrow, or the dimmest distance where time has ceased to be, and eternity stands unmoved. The attitude of the Christian mind ought to be a cheery optimism, an unconquerable hope. ‘The best has yet to be’ is the true Christian thought in contemplating the future for myself, for my dear ones, for God’s Church, and for God’s universe.

And the truest basis on which that hope can rest is the experience granted to us, on condition of our faith, of a present, abundant possession of the joy and peace which God gives. The gladder you are to-day, if the gladness comes from the right source, the surer you may be that that gladness will never end. That is not what befalls men who live by earthly joys. For the more poignant, precious, and, as we faithlessly think, indispensable some of these are to us, the more into their sweetest sweetness creeps the dread thought: ‘This is too good to last; this must pass.’ We never need to think that about the peace and joy that come to us through believing. For they, in their sweetness, prophesy perpetuity. I need not dwell upon the thought that the firmest, most personally precious convictions of an eternity of future blessedness, rise and fall in a Christian consciousness with the purity and the depth of its own experience of the peace and joy of the Gospel. The more you have of Jesus Christ in your lives and hearts to-day, the surer you will be that whatever death may do, it cannot touch that, and the more ludicrously impossible it will seem that anything that befalls this poor body can touch the bond that knits us to Jesus Christ. Death can separate us from a great deal. Its sharp scythe cuts through all other bonds, but its edge is turned when it is tried against the golden chain that binds the believing soul to the Christ in whom he has believed.

So, brethren, there is the ladder-begin at the bottom step, with faith in Jesus Christ. That will bring God’s direct action into your spirit, through His Holy Spirit, and that one gift will break up into an endless multiplicity of blessings, just as a beam of light spilt upon the surface of the ocean breaks into diamonds in every wave, and that ‘joy and peace’ will kindle in your hearts a hope fed by the great words of the Lord: ‘Peace I leave with you, my peace I give unto you,’ ‘My joy shall remain in you, and your joy shall be full,’ ‘He that liveth and believeth in Me shall never die.’

Romans 15:13. Now the God of hope — A glorious title of God, but till now unknown to the heathen; 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. It is with great propriety that Jehovah is termed the God of hope, for there Isaiah , 1 st, In his nature and attributes; 2d, In the relations in which he stands to mankind in general, as their Creator, Preserver, Benefactor, Governor, and Judge; and to his own people in particular, as their Redeemer, Saviour, Friend, and Father; 3d, In what he hath already done for them in giving his Son for their redemption, and in sending them the gospel light, and his Spirit’s aid; and, 4th, In what he hath promised still further to do for such as do not reject his counsel against themselves; — there is, in these particulars, a most sure and glorious foundation laid for the most firm, lively, enlarged, and blessed hope, for all who will be persuaded to come to it and build thereon, by true repentance, living faith, and new obedience. And we may assure ourselves beyond a doubt, that

“No man too largely from his love can hope, If what he hopes he labours to secure.”

He is also called the God of hope, because, by raising his Son from the dead, and bringing life and immortality to light by the gospel, he hath presented to our view the most glorious object of hope possible to be presented to us; and because, by adopting believers into his family, regenerating them by his grace, constituting them his heirs, and giving them an earnest of their future inheritance in their hearts, he hath begotten them again to a lively hope of an incorruptible inheritance, an exceeding great and eternal weight of glory. Fill you with all joy — True spiritual joy, at all times, Php 4:4; and in all things, 1 Thessalonians 5:16; 1 Thessalonians 5:18; joy arising from the sources mentioned in the note on Romans 14:17 : and peace, of all sorts, in believing — In or by the exercise of your faith in God and Christ, and the truths and promises of the gospel. That ye may abound in hope — In a lively expectation of eternal life, felicity, and glory, and of continued, increasing grace, to help you in every time of need — And of all things necessary for life and godliness. Through the power of the Holy Ghost — Enlightening and quickening, renewing, strengthening, and comforting you.

15:8-13 Christ fulfilled the prophecies and promises relating to the Jews, and the Gentile converts could have no excuse for despising them. The Gentiles, being brought into the church, are companions in patience and tribulation. They should praise God. Calling upon all the nations to praise the Lord, shows that they shall have knowledge of him. We shall never seek to Christ till we trust in him. And the whole plan of redemption is suited to reconcile us to one another, as well as to our gracious God, so that an abiding hope of eternal life, through the sanctifying and comforting power of the Holy Spirit, may be attained. Our own power will never reach this; therefore where this hope is, and is abounding, the blessed Spirit must have all the glory. All joy and peace; all sorts of true joy and peace, so as to suppress doubts and fears, through the powerful working of the Holy Spirit.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.

13. Now, &c.—This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.

the God of hope—(See on [2267]Ro 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 Ga 5:22).

that ye may abound in hope—"of the glory of God." (See on [2268]Ro 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" (Ro 15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 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 (Ro 15:5-7).

He finisheth here his long discourse about brotherly love and concord with a short and pithy prayer. Having said before, that the Gentiles should hope in God, he takes occasion from hence to style him,

The God of hope. He is so, both objective, as being the only object of our hope, see Psalm 146:5 Jeremiah 17:7 1 Timothy 6:17; and effective, as being the only author of it, 1 Peter 1:3.

With all joy and peace in believing; i.e. with much inward joy and peace, which riseth in the heart through a lively faith in Christ; or else, with all comfort and concord in the Christian faith. In this he prays they may abound; instead of those contentions that had been amongst them, he desires they may be filled with those things, wherein he told them, Romans 14:17, the kingdom of God consisted.

That ye may abound in hope through the power of the Holy Ghost; he doth not say, that you may have hope, but that you may abound therein, that you may arrive to a plerophory or full assurance of hope, as it is in Hebrews 6:11. Such hope as may be like an anchor to the soul, to keep it safe and steady in the midst of storms and tempests. This hope is wrought in us by no less power and virtue than that of the Holy Ghost. See before.

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.

{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.

Romans 15:13. As Romans 15:1-4 passed into a blessing (Romans 15:5-6), so now the hortatory discourse, begun afresh in Romans 15:7, passes into a blessing (δέ), which forms, at the same time, the close of the entire section (from chap. 14 onwards).

ὁ Θεὸς τῆς ἐλπίδος] God, who produces the hope (of eternal glory), namely, through His Spirit; see the closing words of the verse. This description of God (comp. on Romans 15:5) attaches itself formally to ἐλπιοῦσιν, Romans 15:12,[18] but rests upon the deeper substantive reason, that the becoming filled with joyfulness and peace here wished for is not possible without having hope as its basis, and that, on the other hand, this becoming filled produces the rich increase of hope itself (εἰς τὸ περίσς. κ.τ.λ.).

πάς. χαρᾶς κ.τ.λ.] with all, i.e. with highest joyfulness. Comp. Theile, ad Jac. p. 8; Wunder, ad Soph. Phil. 141 f. χαρά and εἰρήνη (peace through concord), as Romans 14:17.

ἐν τῷ πιστεύειν] in the believing, to which without χαρά and εἰρήνη the fruits would be wanting, and without which no χαρά and εἰρήνη could exist. Comp. Romans 14:17.

εἰς τὸ περισς. κ.τ.λ.] Aim of the πληρῶσαι κ.τ.λ.: in order that ye, in virtue of the power (working in you) of the Holy Spirit, may he abundant in hope, may cherish Christian hope in the richest measure (comp. 1 Corinthians 15:58; 2 Corinthians 8:7; Php 1:9; Colossians 2:7).

[18] An attachment which, since ὑμᾶς then addresses the church, does not suit the view which holds the latter to be a Jewish-Christian one (Mangold).

Romans 15:13. Prompted by ἐλπιοῦσιν, the Apostle closes this section, and the body of the epistle, by calling on “the God of hope” to bless those to whom it is addressed. For the expression ὁ θεὸς τῆς ἐλπίδος cf. Romans 15:5 : it means the God Who gives us the hope which we have in Christ. The joy and peace which He imparts rest on faith (ἐν τῷ πιστεύειν). Hence they are the joy and peace specially flowing from justification and acceptance with God, and the more we have of these, the more we abound in the Christian hope itself. Such an abounding in hope, in the power of the Holy Ghost (Acts 1:8, Luke 4:14), is the end contemplated in Paul’s prayer that the God of hope would fill the Romans with all joy and peace in believing. For the kind of supremacy thus given to hope compare the connection of Romans 15:5 with Romans 15:2 in chap. 5.

The rest of this chapter is of the nature of an epilogue. It falls into two parts: (1) Romans 15:14-21, in which Paul, while apologising for the tone which he has occasionally employed, justifies himself for writing to the Romans by appealing to his vocation as an Apostle; and (2) Romans 15:22; Romans 15:33, in which he explains to them the programme of his future work, including his long-deferred visit to them, and begs their prayers for a successful issue to his visit to Jerusalem.

13. the God of hope] Lit. of the hope; i.e. of our hope, the special hope in question; the Christian’s hope of glory. So just below, that ye may abound in the hope.

St Paul takes up the last word of the last quotation, and applies it in this expression of holy and loving desire. He ceases now to speak of controversy, and looks joyfully heavenward. On the whole ver., cp. ch. Romans 5:1-5.

in believing] The word seems to sum up the great argument of the Epistle. Here closes its course of explicit Instruction, whether concerning Doctrine or Practice. The remainder is devoted to personal and other incidental topics. Meyer calls the passage, Romans 15:14-33, the “Epilogue” of the Epistle.

Romans 15:13. Ἐλπίδος, of hope] Comp. they shall hope, in the preceding verse and immediately after, in hope. The God of hope, a name glorious to God; a name heretofore unknown to the Gentiles. For Hope had been one of their false divinities, whose temple, Livy mentions in the 21st book of his history, was struck with lightning, and, again in the 24th book, was burnt with fire.—χαρᾶς καὶ εἰρήνης, with joy and peace) We may look back to ch. Romans 14:17. Concerning joy comp. Romans 15:10, Rejoice ye; concerning peace, ibid. with [His people].—ἐν δυνάμει) construed with περισσεύειν.

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