Romans 15:13

ld rule and manage the heart, that he would enable them to think the same things, to be of the same judgment, and that all, feeling their obligation to him, might join in the sweetest harmony in every act of religious worship. Verse 7 Wherefore receive ye one another - Προσλαμβανεσθε Have the most affectionate regard for each other, and acknowledge each other as the servants and children of God Almighty. As Christ also received us - Καθως και ὁ Χριστος προσελαβετο ἡμας· In the same manner, and with the same cordial affection, as Christ has received us into communion with himself, and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God, so should we, Jews and Gentiles, cordially receive each other, that God's glory may be promoted by our harmony and brotherly love. Verse 8 Jesus Christ was a minister of the circumcision - To show the Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared. Verse 9 And that the Gentiles might glorify God for his mercy - As the Jews were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise, which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel as an effect of God's mere mercy, having no right in consequence of any promise or engagement made with any of their ancestors, though they were originally included in the covenant made with Abraham; and the prophets had repeatedly declared that they should be made equal partakers of those blessings with the Jews themselves; as the apostle proceeds to prove. I will confess to thee among the Gentiles - This quotation is taken from Psa 18:49, and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah, fol. 14: "From the time that the children of Israel entered into the promised land, no Gentile had any right to sing a hymn of praise to God. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God." Thus the Jews themselves confess that the Gentiles have a right to glorify God; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God, then it follows that our worship must be pleasing to him; and if it be pleasing to him, then it follows that this worship must be good, otherwise God could not be pleased with it. Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship; for instance, David says, Psa 18:49, Therefore will I give thanks unto thee, O Lord, among the Gentiles, and sing praises unto thy name. And again, Moses himself says, Deu 32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from Psa 117:1, Psa 117:2, that praise to God is not to be confined to the Jews only, but that all people, as they all share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations, (Gentiles), praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the Prophet Isaiah expressly and clearly declares, Isa 11:10, There shall be a root of Jesse, (that is, the Messiah), and he shall rise to reign over the Gentiles, and in him shall the Gentiles hope: ελπιουσιν· And thus the apostle proves, both to the Jews and to the Gentiles, who were probably unwilling to join with each other in religious fellowship, that they had both an equal right to glorify God, being equally interested in his mercy, goodness, and truth; and that, from the evidence of the above scriptures, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope, ελπιουσιν, which we improperly translate trust, he pours out his heart in the following affectionate prayer. Verse 13 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. Verse 14 And I - am persuaded of you - This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished. Ye - are full of goodness - Instead of αγαθωσυνης, goodness, some MSS. of good repute have αγαπης, love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren. Filled with all knowledge - So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point. Instead of αλληλους, one another, several MSS. have αλλους, others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others - to impart the wisdom they had to those who were less instructed. Verse 15 Nevertheless - I have written - Not withstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, απο μερους, to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, δια την χαριν - because of the office which I have received from God, namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject he pursues farther in the following verse. Verse 16 Ministering the Gospel of God - Ἱερουργουντα, Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions - preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, Isa 66:20, And they shall bring all your brethren for an Offering unto the Lord, out of all Nations, might have suggested the above idea to the mind of the apostle. Verse 17 I here therefore whereof I may glory - Being sent of God on this most honorable and important errand, I have matter of great exultation, not only in the honor which he has conferred upon me, but in the great success with which he has crowned my ministry. Verse 18 For I will not dare to speak - If the thing were not as I have stated it, I would not dare to arrogate to myself honors which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my ministry, Christ having wrought by me for this purpose. By word and deed - Αογῳ και εργῳ· These words may refer to the doctrines which he taught and to the miracles which he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied. Verse 19 Through mighty signs and wonders - This more fully explains the preceding clause: through the power of the Holy Ghost he was enabled to work among the Gentiles mighty signs and wonders; so that they were fully convinced that both his doctrine and mission were Divine; and therefore they cheerfully received the Gospel of the Lord Jesus. Round about unto Illyricum - Among ancient writers this place has gone by a great variety of names, Illyria, Illyrica, Illyricum, Illyris, and Illyrium. It is a country of Europe, extending from the Adriatic gulf to Pannonia: according to Pliny, it extended from the river Arsia to the river Drinius, thus including Liburnia on the west, and Dalmatia on the east. Its precise limits have not been determined by either ancient or modern geographers. It seems, according to an inscription in Gruter, to have been divided by Augustus into two provinces, the upper and lower. It now forms part of Croatia, Bosnia, Istria, and Slavonia. When the apostle says that he preached the Gospel from Jerusalem round about to Illyricum, he intends his land journeys chiefly; and, by looking at the map annexed to the Acts of the Apostles, the reader will see that from Jerusalem the apostle went round the eastern coast of the Mediterranean Sea, and that he passed through Syria, Phoenicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, Ionia, Lydia, Thrace, Macedonia, Thessaly, and Achaia; besides the isles of Cyprus and Crete. And no doubt he visited many other places which are not mentioned in the New Testament. I have fully preached the Gospel - Πεπληρωκεναι το ευαγγελιον, I have successfully preached - I have not only proclaimed the word, but made converts and founded Churches. See the note on Mat 5:17, where this sense of the word πληρουν is noticed; for it signifies not only fully or perfectly, but also to teach with prosperity and success. Verse 20 So have I strived to preach the Gospel - Οὑτω δε φιλοτιμουμενον· For I have considered it my honor to preach the Gospel where that Gospel was before unknown. This is the proper import of the word φιλοτιμεισθαι; from φιλος, a friend, and τιμη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to preach it, and especially to proclaim it among the heathen; not building on another man's foundation - not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches. Verse 21 But as it is written - These words, quoted from Isa 52:15, the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavored to fulfill such a declaration by his manner of preaching the Gospel to the heathen. Verse 22 For which cause, etc. - My considering it a point of honor to build on no other man's foundation; and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed. Verse 23 But - having no more place in these parts - Having nothing farther at present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers - having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground. Verse 24 Whensoever I take my journey into Spain - Where it is very likely the Gospel had not yet been planted; though legendary tales inform us that St. James had planted the Gospel there long before this time, and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher, might, with more propriety, say travelling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown; but there is no evidence whatever that he did, and the presumption is that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention. I will come to you - Ελευσο μαιπρος ὑμας. These words are wanting in almost every MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connection with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years to come unto you whensoever I take my journey into Spain: for I trust to see you in my journey, etc. Somewhat filled with your company - The word εμπλησθω, which we translate filled, would be better rendered gratified; for εμπλησθηναι signifies to be satisfied, to be gratified, and to enjoy. Aelian., Hist. Anim., lib. v., c. 21, speaking of the peacock spreading out his beautiful plumage, says: εα γαρ εμπλησθηναι της θεος τον παρεστωτα· "He readily permits the spectator to gratify himself by viewing him." And Maximus Tyrius, Dissert. 41, page 413: "That he may behold the heavens, και εμπλησθη λαμπρου φωτος, and be gratified with the splendor of the light." Homer uses the word in the same sense: - Ἡ δ' εμη ουδε περ υἱος ενιπλησθηναι ακοιτις Οφθαλμοισιν εασε Odyss., lib. xi., ver. 451. "But my wife never suffered my eyes to be delighted with my son." The apostle, though he had not the honor of having planted the Church at Rome, yet expected much gratification from the visit which he intended to pay them. Verse 25 Now I go unto Jerusalem - From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from 1Cor 16:1-4; 2 Corinthians 8, and 2Cor 9:1-15. His design in this affair is very evident from 2Cor 9:12, 2Cor 9:13, where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul's ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor. Verse 27 For if the Gentiles have been made partakers, etc. - It was through and by means of the Jews that the Gentiles were brought to the knowledge of God and the Gospel of Christ. These were the spiritual things which they had received; and the pecuniary contribution was the carnal things which the Gentiles were now returning. Verse 28 When, therefore, I have performed this - Service, and have sealed - faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See Rom 15:24. Verse 29 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. Verse 30 For the love of the Spirit - By that love of God which the Holy Spirit sheds abroad in your hearts. That ye strive together - Συναγωνισασθαι That ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem, and their acceptance of the charitable contribution which he was bringing with him, in order to conciliate them to the reception of the Gentiles into the Church of God without obliging them to submit to circumcision. Verse 31 That I may be delivered from them that do not believe - He knew that his countrymen, who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him, not only as an apostate, in their apprehension, from the Jewish religion, but as one who was labouring to subvert and entirely destroy it. And that my service - Διακονια. But several eminent MSS. read δωροφορια, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for διακονια, service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem. Verse 32 That I may come unto you with joy - That his apprehensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had such intimations from the Holy Spirit himself appears from Act 20:23; Act 21:11; Act 20:38. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy: and if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God. Verse 33 The God of peace be with you - The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace - he from whom it comes, and by whom it is preserved - may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS. 1. In the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty - that of bearing with each other, and endeavoring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance. 2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good: - Be calm in arguing; for fierceness makes Error a fault, and truth discourtesy. Why should I feel another man's mistakes More than his sickness or his poverty? In love I should; but anger is not love; Nor wisdom neither: - therefore g-e-n-t-l-y m-o-v-e. Introduction The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom 16:1, Rom 16:2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom 16:3-5. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom 16:6-16. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom 16:17, Rom 16:18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom 16:19, Rom 16:20. Several persons send their salutations, Rom 16:21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom 16:24-27. Verse 1 I commend unto you Phoebe - As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome. Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess. Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the Aegean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions. Verse 2 Succourer of many - One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See on Rom 12:8 (note). Verse 3 Greet Priscilla and Aquila - This pious couple had been obliged to leave Rome, on the edict of Claudius, see Act 18:2, and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labors. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading. Verse 4 Who have for my life laid down their own necks - What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered. Verse 5 The Church that is in their house - In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Mat 16:28 (note). Epenetus - the first fruits of Achaia - In 1Cor 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that Αχαιας, of Achaia, was the true reading: but this is more than doubtful, for Ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned. Verse 6

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.

Now the God of hope. The God who inspires, or produces the Christian hope. All joy and peace. Rom 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, etc. That your hope may be steadfast and strong. Through the power, etc. 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 Eph 1:13,14, Rom 8:24. (r) "all joy" Rom 14:17

The God of Hope. ( a. d. 58.) 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. Here is another prayer directed to God, as the God of hope; and it is, as the former ( v. 5, 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, Ps. cxix. 49 . Thy word —there is God the object; on which thou hast caused me to hope —there is God the author of our hope, 1 Pet. i. 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, ch. xiv. 17 . Joy in God, peace of conscience, both arising from a sense of our justification; see ch. v. 1, 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, Ps. iv. 6, 7 ; xxxvi. 8 ; lxiii. 5 ; lxv. 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, 1 Pet. i. 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.