Romans 8:26

Rom_8:26-27

Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought.

Gods sympathies with mans infirmities

I. What is meant by infirmities. There is a wide difference between an infirmity and a sin. Sin is the deliberate choice of wrong. A mans failure to comply with a Divine command is not always a sin. The failure may arise from inherent weakness or ignorance.

1. Men and women come into life with physical infirmities. Some are born blind, some deaf, some consumptive, and it is impossible for them to wholly overcome their physical defects. They may do something in this direction, but they will never be the men and women they would have been had they been better born.

2. Some are born with mental infirmities; some with less or poorer brain than others. Go into a public school and look at the heads and faces of the children. It does not follow that the scholar at the foot of the class is less industrious or less ambitious than the one at the head.

3. So people come into life with moral infirmities, and they are no more responsible for being born with these than for being born with physical or mental infirmities. The creature, Paul says, was made subject to vanity, not willingly. It is as though we came into life with a protest against our nature and surroundings. There are hereditary moral diseases as well as physical. It is their infirmity, and not their sin. Some are not only badly born, but born under conditions that are not favourable to growth in goodness. Mans physical nature demands certain conditions for its full perfect development. He will never grow to mans stature unless he has appropriate food, warmth, clothing, exercise, etc. As the foot of the Chinese girl is cramped by circumstances over which she has no control, and as the flat-headed Indians child has its head flattened by the board put on it by its ignorant parents, so the moral nature of millions is dwarfed and starved because they are born and reared under adverse influences. Here is a little one beginning life in a den of vice. By precept and example it is taught the decalogue of the devil. Its first steps in life are on the burning pavement of hell. It grows up through the formative periods of childhood under immoral influences. Thousands are thus born and reared. Is their immorality their sin? I say it is their infirmity. You might as well blame the bruised reed for bending before the hurricane, as to blame these people for falling under the sweeping tides of temptation. There are thousands of fallen men and women who have done what they never intended to do. They were deceived. They were overtaken in a fault.

II. What are the feelings and attitude of God toward this infirm mass? There are a multitude of passages which clearly reveal Gods sympathies with mans infirmities (Psa_73:36; Psa_103:13-14). I would not preach so as to lead men to excuse themselves for their wrong-doing, or lessen their sense of responsibility. The knowledge of the sympathy of the Divine Spirit for you should quicken you to seek a higher, holier, nobler life. There may be much against you. The conditions of your birth, early education, or habits, may be against you. But do not forget that God is for you, And if God be for you, who or what can be against you?

III. We must take advantage of the sympathy and help of God to remedy their moral defects and infirmities. The fact that a man has been born morally infirm is no excuse for remaining so, any more than being born poor is an excuse for continuing in poverty. Men born with physical defects seek, by the aid of medical science and skill, to remedy these defects. We overcome the obstructions of Nature. We convert the forest into a fruitful field and make even the desert blossom as the rose. What we do in the physical realm we may do in the moral. As a matter of fact, we all begin life at zero. The child in its mothers arms is nothing more than a little bundle of possibilities. It has no original mathematics, philosophy, poetry, or anything else. It has undeveloped capacities for knowledge, but that is all. They are latent, and must be exercised and trained. So it is with our moral and spiritual faculties. They are there in embryo, and must be developed by exercise. By the grace of God you may overcome all natural inherent weaknesses, and attain unto the stature of a perfect man in Christ Jesus. Moses in his early life was rash, hot-tempered, and violent, but by the grace of God he became the meekest among men. Peter, by nature, was impulsive, vacillating, but by the grace of Christ he developed self-control, and became as steadfast as a rock. The heart of Mary Magdalene was once the home of seven devils, but by the love of Christ it was cleansed, and became the home of the Holy Ghost. Saul of Tarsus was brought up in the narrowest school of the narrowest sect of religionists, but by the grace and truth of Christ he became a leader in liberal Christian theology. Such transformations of character are possible to-day. There is a gospel for all of us in this short text, The Spirit also helpeth our infirmities. There is encouragement for the worst man to go to God for help. The Divine Spirit can enlighten the darkest soul, cleanse the foulest heart, ennoble the lowest life. (J. B. Silcox.)

The sympathy of the Divine Spirit

1. Everybody loves to see a great nature that devotes itself to those beneath him. We expect that those who are drawn together by affinity will be devoted to each other. We should expect that if one Lord Bacon were in conference with another, they would sit together and commune all through the live-long night. But to see a man whose head is a vital encyclopaedia, take care, not of children that reward his pains, but of children that are dullards--to see him patiently continuing this labour of love from week to week, working the child along, until he succeeds in getting something into him, is divine.

2. Likewise the Spirit also helpeth our--what? Our high aspirations? Our noblest dreams? Our grandest purposes? Yes; but that is not it. The Spirit helpeth our infirmities.

3. What do we understand by infirmity here? Feebleness of the whole economy by which we are to come into knowledge, and through knowledge into virtue, and through virtue into vital godliness--this is the general meaning of infirmity. The attempt to maintain a spiritual life in this world is an attempt against great adversarial powers. It is no small thing for a man borne into a fleshly body, connected with the material world, and beat in upon by ten thousand biasing and sympathising influences which come from the body of human society, to lift himself out from all that is low and carnal into an atmosphere where he can see clearly, and understand, and maintain vigilance, persevering unto the end. And God is not indifferent to the task and tax which one undertakes when, with so many obstacles to contend against, he endeavours to live a life of obedience. He sympathises with the poor and the feeble. Let us specialise some of the spheres of sympathy in which the Spirit of God acts with reference to us.

I. All our bodily weaknesses and sicknesses, and the infelicities that arise from them--men who are in health, are very hard and uncharitable about. Many with whom you have to do disappoint you. Many let fly casual words which irritate you. But if you knew out of what utter weakness these things often come, methinks it would excite in you, as doubtless it does in God, a spirit of pity, rather than of blame. God has sympathy for those who suffer from over-exertion, hunger, thirst, cold, and various wants, or who in despondency are led to do wrong. Society may disregard them, but there is one Heart that never ceases to compassionate them.

II. All the cares or trials which arise from our condition of temporal life have also the sympathy of the Spirit. Men feel that when they go into business they go away from religion. But God made the secular experiences of life to be a means of grace. God made us merchants, and mechanics, and toilers in every way. To work is not the curse. To drudge is. To work is a part of the blessing of our organisation, and of the organisation of society, Intellectual, social, and moral education inheres in that. And our religion is to go with it, And so all the burdens which make men so tired of life are infirmities. They are a part of that constitution of things which God recognises, and which draws the heart of God continually toward men in all helpfulness.

III. God also sympathises with us in all our domestic infirmities. I have noticed that if two violinists play together, although before they came upon the platform they tuned their instruments, no sooner do they get ready to strike off than they try their instruments again. And by the time they have played one or two pieces there is such divergence between the instruments that they require to be again tuned. But the violin of the musician has not one-fifth as many strings as the human violin has, and it is not half as sensitive to the changes of the weather, and does not need to be screwed up or down half so often. And you cannot keep this little mechanical instrument in tune except with great pains. And do you suppose you can take two instruments, each having fifty strings, more susceptible even than those of a violin, and have them in tune one with another, in the midst of the many and powerful influences which are constantly tending to produce discord between them? A man that knows how to take his mind with all its sensibilities, and bring it into tune with Divine love, and who knows how to carry it harmoniously through all the hours of the day, so that it shall all the time be in tune with other minds, has very little to learn before it goes to heaven. Now, our business in life is to try to keep this fiddle of ours so that it shall be at peace, first with its own self, and then with others. The hardest thing for us to do is first to live right within ourselves, and then to live right with each other. Now, in this great conflict, where is so much rasping, it is a comfort to me to hear God say, by His brooding Spirit, I help in those respects your infirmities.

IV. The sympathy of God is with the hidden and superior trials of the nobler parts of our souls.

1. There are a great many poetic natures who are subject to extreme variations; who are all flush and hopeful in one hour, and all drooping and empty in another. God sympathises with our moods, with the ever-shifting shades of transient and poetic feeling--which are said to be imaginary, as if the imagination were not a fact as much as any other fact in life.

2. Then there are those who are living in a perpetual discontent of this life. They cannot cease to take an interest in it. But there are times when there comes to them such a sense of its littleness that they seem to be as so many ants or worms. The whole economy of life oftentimes seems to be one of such vanity and vexation of spirit that a man is almost willing to lay down his burden. One is tempted, under such circumstances, to doubt himself, to doubt his friends, to doubt everybody and everything. And where this feeling of contempt for ones fellow-men is accompanied by a sense of ones own worthlessness, the whole world is good for nothing. In such moods a man is ashamed of himself. Nevertheless, there is a Spirit that helps our infirmity; and that by love brings us back to reason, and to charity, and to peace.

3. Then there are moods in which annihilation reigns. There are times when men of a sensitive nature seem to lose their hold on life. They fall off from the interest of the human race, and from everything. And these arid, desert experiences God understands, pities, and helps.

4. Then there are those moments of intense yearning which turn all common feelings pale--those fears lest truth shall have been a fable--those hours of unspeakable anguish in which men seem to be letting go of all that is most sacred in the past. They are afraid to express their doubts, because there is nothing less sympathised with than doubt; but they may be in a state in which God is preparing them, by suffering, to lead men out of their troubles. God broods over them still. So do not let go of faith and trust. Keep the avenue open between you and God.

Conclusion: In view of the truths thus opened, I remark--

1. That the administrative power of the moral world is love--not power, and not penalty.

2. That cases of the longest delayed repentance are not without hope. The man that has been the worst in life has encouragement to repent and turn to God.

3. That this sympathy of God is not given as a reward of mans own well-doing or of his victory in the struggles which he has been called to wage. There is an impression that Christ is a premium giver, and that He says, If you will work and acquire a capital, then I will help you. No; there is given you a capital to begin with. Work out your own salvation … for it is God which worketh in you. (H. W. Beecher.)

The transformation of hope

1. There is none in heaven or earth nearer to us than the Holy Spirit; yet there is none whose presence is more deeply hidden. Most mysterious is the manner of His Eternal Being. Fatherhood and Sonship we may in some measure realise; but no earthly relation symbolises the procession of the Holy Ghost. And not less inscrutable is the manner of His presence and work in the human soul. Unseen because He is so near, unrecognised for very intimacy, there is no depth of personality whither He will not come; and even the soul which He purifies and strengthens may only discern Him in its own new purity and strength. The bodily eye can never see in its simplicity the light whereby it sees all else; and the Spirit of Truth is Himself hidden from the soul which owes its sight to His illumination.

2. But though He be hidden, though we cannot tell whence He cometh and whither He goeth, we may watch and forward and pray for His work, in others and in ourselves; we may discover and estimate the unearthly impulses and attractions which He exercises, as astronomers can be sure of the presence and influence of some unseen star, by the new force which breaks in on the order of the heavens.

3. Already the Spirit itself beareth witness with our spirit that we are the children of God. Yet this is but the beginning--it doth not yet appear what we shall be. For if we be children, then are we heirs: heirs of God, and joint heirs with Christ, with whom we shall be also glorified together. On this consummation the apostles gaze is now fixed; and from this there streams back a light which changes the whole aspect of the present life. How shall we direct the course whose end we cannot see? What shall we long for, when we see nothing which can satisfy us? We know not what we should pray for as we ought. We know not, for it doth not yet appear what we shall be. Not from the blunders of men, but from the inconceivable height of their destiny does the apostle learn how hard it is to pray aright; and his solution of the difficulty is proportionally different. There is a grace which takes the place of knowledge, and brings the will and the aspirations of men into a mysterious harmony with the unseen: a grace which lifts the desires of the human heart above all that this fragment of the universe can offer, and orders its impulses according to a truly universal law; a grace which leads us on when knowledge falters, and will lead when knowledge shall vanish away; a grace which is His gift alone--the grace of hope.

4. By hope we were saved; and prayer is the voice of hope. That same Spirit whose presence disturbs the completeness of this life by the revelation and earnest of eternity, is ever ready to guide the vague craving of our hearts towards His home and ours. Prisoners we must be for a while; but by His help we may be prisoners of hope. He, who comes from the very heart of heaven, He who brings that flush and warmth of Divine joy which can make even the summer of this world seem faint and poor, He can take our restless, bewildered hearts back along the path which He has traversed, to His throne, who made us for Himself, in whom alone we can rest. Not by timid hints of prudent caution, but by the unflagging impulse of an insatiable hope does He teach us what we should pray for as we ought. Then only are we in true accord with the world around us, when we, like it, are pressing towards an unseen end, chafing in hope under the bondage of corruption, judging the present and the visible in the light of the glory which shall be revealed. Then only are we living with the whole energy of our manhood when we rise in obedience to the hope that is in us, and trust the guidance of our prayers to the mind of the Spirit. There is a melody in our life, but we shall never catch its rhythm, or enter into its subtle harmonies, till we learn to listen for those higher notes which are: the complement of its imperfection, the resolution of its discords.

5. Therefore let us ever glorify Him who came to help our infirmities by raising our weary and uncertain desires to the only source and end of hope. And let us pray Him never to leave us, but evermore to point our gaze and guide our prayers towards the glory of our unseen goal. May He help us to pray for the world, that through all its changes and losses and strife it may be brought to the attainment of its earnest expectation, the fulfilment of His purpose who created it in love: for the Church, that when all hope is fulfilled by the glorious appearing of her Saviour Christ, she may be arrayed in the righteousness of saints, and the Spirit and the Bride say, Come. And lastly, let us watch and strive and pray for ourselves, that no deceitfulness of sin, disappointment, failure, dulness, may break the courage which God gives us, or drag down to earth the effort which His Holy Spirit stirs and guides. In proportion to the saving power of hope are the forces which assail it. Every year we live, the grasp of custom grows firmer upon us, and we find it harder to move with freedom among the thickening hindrances of social life; every year we are tempted afresh to take the ordinary expectation of our fellow-men as the guide of our aspirations, and to think that we may wisely rest when we have found a pleasant background for a life not painfully laborious. There is none in whom the grace of hope is not beset by the easy hopelessness of self-satisfaction. But to some there come fiercer trials than these: the open invitation of sin which is, common enough to call itself general; the lying whispers of temptation. These are antagonists of hope from which only the strength of the Holy Ghost can rescue our hindered souls. He can, He will so rescue and sustain all who seek His presence and listen for His voice; and none can utterly faint who look for the goodness of the Lord in the land of the living; for if we hope for that we see not, then do we with patience wait for it. (Dean Paget.)

Divine help for spiritual infirmities

First, the patient with his disease, and that is Christians under infirmities. Secondly, the physician with his care, and that is, the Spirit helping these infirmities. First, to speak of the former, heres the patient with his disease: St. Paul and the rest of believers lying under infirmities. The best Christians have their infirmities and weaknesses. This is true according to a double sense and notion of the word, whether we take it in a moral sense, or a physical. Now, in both of these considerations are the best of Christians subject to infirmities. First, for spiritual or moral infirmities; the infirmities of sin and of soul, Gods children they have their infirmities here. First, in matter of judgment; a great deal of weakness here. The best of Gods servants, they have been sometimes under great mistakes, and fallen into strange kind of errors and fond conceits. Theres hardly any great wit, but it hath some kind of extravagancy with it. Secondly, in point of affection. A great deal of weakness here also; weakness of mind in strength of passion, and that in all the kinds and varieties of it. Thirdly, in point of practice and daily converse. A great deal of weakness and infirmity is there here also, discovering of itself in them upon several occasions, invincible infirmities, and such as they do not easily quit or free themselves from. Infirmities of age and sickness; infirmities of sex and condition; infirmities of temper and natural constitution; infirmities of custom and use, and the like. First, whence it is so for the thing itself. And here there is this brief account which may be given of it: First, the general corruption of nature, which is in part remaining still even in the servants of God themselves. Infirmities are nothing else but branches of the first sin that was committed in the world. Secondly, as from the corruption of nature, so likewise from the imperfection of grace. Thirdly, the assaults of Satan; conflicts with them. To which we may justly add, sometimes Christians own neglect of themselves. Now further, secondly, for the ground of it on Gods part, as to His permission of it, we may take it thus: First, hereby to humble them and to keep down pride in them, to show them what they are of themselves, and what need they have of continual succour and supply from Him, and to be dependant upon His free grace. Secondly, as to prevent pride in themselves, so to prevent also in others an over-willing opinion of them, at least that they may not idolise them and set too high a price upon them, and so have the faith of our Lord Jesus Christ in respect of persons. Thirdly, God suffers infirmities in His children for the greater manifestation of His own power and strength in those infirmities. Lastly, God orders these His infirmities to His servants as matters of trial and exercise to them in their Christian course. The consideration of this point may be variously improved by us. First, as a very good direction for the regulating of our Christian converse and communion with one another in the world. Namely, with a great deal of tenderness and condescension and meekness of spirit. Secondly, it teaches us also to take heed of addicting ourselves absolutely to any mens practice or example. But yet thirdly, this is no ground of excuse to any persons in their wilful miscarriages. First, they are much distinguished in the matter and nature of them for the things themselves. Iniquities, they are grosser abominations, whereas infirmities are lighter miscarriages. Secondly, they are distinguished from the person and principle from whence they proceed. The former, they are the results of the strength of corruption; the latter, they are the effects only of the weakness and imperfection of grace. Thirdly, they are distinguished from the carriage of them, and manner of acting. Infirmities, they proceed with much reluctancy and opposition against them. The second is, as they may be taken physically for the infirmities of mind and body together, and referring to affliction. Their bodies are houses of clay, and their spirits they have a vanity upon them, and therefore it cannot be strange that themselves should be weak and infirm. And then again, as they have frail bodies for the matter of them, so they have sinful souls for the demerit. And it is these which do deserve and occasion these evils to them. The weakness of corruption will breed the weakness of affliction, and sinful bodies will be diseased. This should teach us not to be offended when these things fall out so to be, nor to be dismayed at them. And so now I have done with the first branch of this proposition before us: and that is, the patient, together with the disease, Christians under infirmities, our infirmities. The second is the physician together with the cure, and that is the Spirit helping our infirmities. The spirit may be taken two manner of ways, as it is elsewhere in Scripture; either first, for our own spirit, the spirit of man. Or secondly, for the Holy Spirit, the Spirit of God. Now it is true in some sense of either, that it does help our infirmities. First, it is true in some sense of our own spirit, according to that of Solomon, The spirit of man will sustain his infirmities (Pro_18:14). A merry heart does good like a medicine (Pro_17:22). And a mans reason, it does sometimes help his passion. But secondly, not to trouble you with impertinencies. This is not that which is to be understood here in this place. The Spirit here in the text is not our own spirit, but the Spirit of God, who is here by a special emphasis called the Spirit. The word here also which is translated help is likewise very emphatical, which is an expression taken from two persons or more, which are to lift up some heavy burden and do mutually help one another by standing at each end of the burden, one over against the other. Or if ye will, from nurses which, attending sick persons, do stay them and lift them up in their beds, being ready of themselves to fail and faint away. Even thus does the Spirit of God with His servants in their manifold infirmities; He does co-operate and concur with them, and sustain them, and hold them up. Whilst it is said here in this place that the Spirit helpeth our infirmities, we are to take those infirmities in the full latitude and extent of them. First, we may take it of moral and sinful infirmities. The Spirit of God helps us here, not to them--take heed of that--but in them, and from them, and about them, and in reference to them. And so His help to this purpose may be ranked into two sorts: First, that help which He gives us against corruptions, for the avoiding of them. First, the Spirit helps our infirmities; that is, He overawes our temptations and removes our corruptions from us. Grace, it corrects nature and takes away the distempers of it. The Spirit of God, wherever He comes, He makes a change in that soul and fits it for His own residence and abode in it. The consideration hereof should teach us to give up ourselves to His gracious guidance and governance of us, and influence upon us. Secondly, He helps us also in our infirmities by giving us strength unto duty. So that the Spirit helps our infirmities so far forth as He assists our prayers. First, by His gracious acceptance. The Spirit helps our infirmities thus by bearing with us in what is done by us, notwithstanding the infirmities which are in us. Acceptance of endeavour is a great help of infirmity. As David says of himself, The Lord hath heard my supplication; the Lord will accept my prayer (Psa_6:9). Thus does He help our infirmities in reference to His gracious acceptance. Secondly, by His gracious assistance. He helps them here also. When I am weak, then am I strong, (2Co_12:10). And I can do all things through Christ that strengthens us (Php_4:10). Theres a double weakness or infirmity upon us which is considerable in us in point of duty. First, in our indispositions to duty, by provoking us and exciting us hereunto, and putting us upon it. But secondly, in our insufficiency in duty, the Spirit helps our infirmities here likewise; where we flag and are apt to fail in the performance, He does there strengthen us in it. This, for the use of it, serves first of all as a matter of great comfort and encouragement to the servants of God in those duties which are undertaken by them, that they have so strong and able as helper as this to go along with them. In great difficulties men love to have great assistance. Secondly, it serves by way of direction. The Spirit helpeth our infirmities, that is, it is His work and office to do it, though for such a particular time and season He may suspend the actual performance, which is to be inquired into by us. And we are to be humbled in ourselves for His occasional withdrawings from us. Thirdly, it teaches us not to go forth in our own strength in any duty which we take in hand, but to fetch strength and power from the Spirit, and to depend upon Him for His assistance. Lastly, in all our performances where we find ourselves to be at any time anything more enlarged than other, let us acknowledge this work of the Spirit in His assistance of us, and be thankful to Him for it. Not unto us, O Lord, not unto us, but unto Thy name we give the praise. Now, secondly, it holds good also as to the infirmities of trouble and affliction. The Spirit of God does help the children of God even in those infirmities likewise. Thus Psa_94:17-18. Now the Spirit of God is active in us to this purpose, upon a various account. First, by virtue of His office, and that work which does more properly and peculiarly belong unto Him (Joh_14:26; 2Co_7:6; Rom_15:5). Secondly, His promise, by virtue of that also, Thirdly, from His nature, He helps us because He pities us. Lastly, taking this Spirit more particularly for the Spirit of Christ, from the similitude and likeness of condition. He helps our infirmities as having taken our infirmities upon Him. Now, if it shall be further demanded by what ways and in what manner this is done, we may take it briefly in these following particulars. First, by His counsel, directing us what to do and how to carry ourselves in such conditions. Secondly, as the Spirit helps by His counsel, so also by His comfort. Thirdly, the Spirit helps by His assistance and particular relief in our particular condition. Lastly, the Spirit helps our infirmities by His intercession which He makes in our hearts, as it is here expressed in the text. First, seeing the Spirit helps our infirmities, it concerns us therefore to be very careful how we carry ourselves towards this Spirit, and in a special manner to take heed of grieving of Him. Secondly, where we are at any time enabled, or see any others enabled before us, to endure any afflictions whatsoever without fainting and sinking under it. Let us see here to whom to acknowledge it and to give the glory of it; and that is to the Spirit of God alone, who alone is herein helpful to us. Thirdly, we see here the advantage and privilege of the servants of God in all the infirmities which are incident to them, whether moral or natural. (Thomas Horton, D.D.)

Prayer aided by the Divine Spirit

We begin with the first of these parts, viz., the defect or infirmity--We know not what to pray for, etc. Now, there is a threefold impotency or defect. First, in reference to the very performance itself. Gods people are sometimes in that condition, as they cannot set themselves seriously to such a duty as this is, but are very indisposed hereunto. And there are divers causes of this obstruction to them. As, first, distempers of body, and the infirmities which arise from that. When the body is out of frame, it puts the soul out of frame also, and indisposes it to that which is good. Secondly, from distraction of mind and perplexity of spirit. This does likewise very much disturb them in this particular. Thirdly, from some special corruption and inordinate passion which surprises them. This does very much hinder them likewise. Lastly, too much interest and involution in worldly affairs. This, if it be not the better heeded and more carefully looked into, it will very much take off the mind from such a business as this is. It will take up the time as to the undertaking of the performance, and it will take off the heart as to the managing of it. If Christians were more careful to pray when they might, they would be more able to pray when they should; but when they willingly or carelessly withdraw from it, they are sometimes unwillingly and against their minds obstructed in it. Secondly, where it is at any time thus with us, we should accordingly be affected in it. First, to be humbled for it. Secondly, to inquire into the cause and occasion of it, and to examine from whence it proceeds. Thirdly, not to lie down under them, but to strive to overcome them all we can. As we are required sometimes to eat against stomach, for the better strengthening of nature, so we are required to pray against stomach also, for the strengthening of grace. The second is of ignorance, in reference to the matter of it. We know not what we should pray for. First, in asking things which are absolutely sinful and unlawful. They know not what they should pray for in this. Secondly, in asking things which are unseasonable. There is a miscarriage in this also. There are some things which do well at one time which do not so well at another. Everything is beneficial at its season. Thirdly, in asking things which are unsuitable and inconvenient for us; at least which are very uncertain and under very much hazard. We know not oftentimes what to ask, because we know not many times what it is which is worth the asking. For that which we may judge to be very desirable, it may in conclusion prove the quite contrary. The consideration of this point may be thus far useful to us. First, as from hence to satisfy us in the denial of those petitions which are sometimes made by us. Secondly, forasmuch as of ourselves, we know not what to pray for, we should therefore beg of God to direct us, and to suggest such things unto us as are fittest to be prayed for by us. It is a great matter to know what to pray for, and that which is exceeding profitable and beneficial to us. Thirdly, this teaches us to ask nothing absolutely, but with submission to the will of God. Forasmuch as we may mistake. The third is in the manner or carriage of it; how, and as we ought. This is another thing which Christians are sometimes apt to fail in. And so now I have done with the first part of the text, which is the defect or infirmity itself here mentioned in these words, For we know not what we should pray for as we ought. The second is the happy supply of this defect in these words, But the Spirit itself maketh intercession for us, with groanings which cannot be uttered. First, for the assistance itself. The Spirit maketh intercession for us. There is a two-fold intercession for us which we read of in Scripture. The one is the intercession of Christ Himself; and the other is the intercession of the Spirit of Christ. The former of these we read of in verse 34, speaking of Christ, who also maketh intercession for us. The latter we have here in this verse which we have now in hand. The one is an intercession for us, as it is a speaking in our behalf; and the other is an intercession in us, as it is an enabling of us to speak ourselves. The Holy Ghost Himself makes intercession for us, so far forth as He helps us to pray (Mat_10:20; Zec_12:10; Gal_4:6). In these and the like places of Scripture, is the Holy Ghost set forth unto us as the helper and promoter of our prayers, and as one that makes intercession for us. Now, this we may conceive Him to do by divers operations. First, by sanctifying of our persons and putting us into such a capacity, as from whence we may with boldness draw nigh to the throne of grace. The wise man tells us, That the sacrifice of the wicked is an abomination to the Lord, and that the prayer of the upright [only] is His delight (Pro_15:8). Secondly, by putting our hearts into a praying and begging frame. For though a man may be a true child of God, yet he may not be always in a praying temper. Therefore the Holy Ghost prepares the heart for this performance (Psa_10:17). Thirdly, by suggesting to us what at any time we shall pray for. Fourthly, by stirring up such graces in us as are requisite to the performance of prayer in a right and holy manner. This may serve to teach us how to make our addresses to God in prayer upon all occasions, namely, so as desiring the help of His Spirit in those performances. Praying always, with all prayer and supplication in the Spirit, as it is in Eph_6:18. And again, Praying in the Holy Ghost, as it is in the Epistle of Jude and verse 20. And so much may suffice to have spoken of the first particular in this passage, which is the help or assistance itself, which is here vouchsafed, The Spirit itself making intercession for us. The second is the conveyances of it to us, or the manner wherein it is effected. And that is in these words, With groanings which cannot be uttered. By groanings, here in this place, we are not only, as I conceive, to understand secret complaints which do proceed from bitterness of Spirit in us, although these principally and especially; but by groanings we are here as well to understand any other secret workings of the heart towards God in converse and communion with Him. That which we may observe from hence is this, that there may be prayer sometimes, there where yet there is not speech or vocal expression. A man may cry mightily to God even there where sometimes he utters, as to the outward hearing of it, never a word. This, for the use of it, is first of all a very great comfort to all the true children of God as concerns their communion with Him, where they are hindered or at any time denied the opportunity of outward expression. First, it is very satisfactory m a weakness and defect of parts, and such and such gifts. Secondly, it is also comfortable in all afflictions and distresses. Last of all, in the multitude of business and variety of occasions in the day, which take men up, that still they may have converse with the Lord in these frequent ejaculations towards Him. But yet this must also be warily and cautiously taken by us. That we abuse not such a point as this is to sluggishness and neglect. Though this working of the heart in groans and sighs in some cases may be prayer, yet we are not to content ourselves with this alone where we have further ability and opportunity afforded unto us. Prayer is another kind of business than the world thinks it, or takes it to he. It is one thing to talk to God, and it is another thing to pray to Him, which is here in the text expressed by groaning which cannot be uttered. Where again we must further take heed that we be not mistaken neither. There is a double groaning or sighing which a man is capable of in prayer; the one as a work of nature, and the other as a work of grace. (Thomas Horton, D.D.)

Our infirmities helped

I. The predominant characteristic of the Christian is prayer. This is clear from the preceding context, and from the nature of the ease. What is past is for rest and praise--not for prayer and on-reaching.

1. All true believers are praying men. This is and must be a universal characteristic.

2. Prayer must be essentially our own. Another mans hunger is not my hunger, even when both of us are hungry alike. And so another mans prayer or yearning are not mine.

II. The success of prayer is hindered by our infirmities. Everything that deadens hope or that makes us contented to be as we are, will hinder prayer.

1. Infirmities of flesh. The spirit indeed is wilting, but the flesh is weak.

2. Infirmities of our faith. O thou of little faith, wherefore didst thou doubt? (Psa_77:10).

3. Infirmities of conscience. These arise from the spirit of bondage and lead to timidity and superstition.

4. Infirmities of judgment. The judgments we form of Divine truth will exert a considerable influence over our character. And it is here that our weakness often appears.

5. Infirmities of temper. We all know how irascibility interferes with the calmness of prayer and spoils our devotion.

III. The Spirit is our great helper, both in the offering of prayer and in the success of it.

1. Our longings are often of a vague and indefinite character. Our religious feelings are often earnest and real, yet shapeless and indeterminate; and so our prayers, which are but our endeavours to utter what we feel, are often nothing better than a groan. We want clear light. Is not this the case supposed in our text?

2. There is One concerned in this endeavour of ours. In this wordless and unutterable longing of the soul there is One who is helping us.

3. Though we do not understand, yet He that searcheth the heart does. We ask for what, if suddenly given, would surprise us, but the Spirit means all that. When I ask to be what God would have me be, should I become so at once, how wonderful would be the reality--beyond what I thought when I prayed! And so Thy kingdom come. Truly I mean it; but have I a conception of its meaning and compass? The Spirit means it, and he that, etc. (P. Strutt.)

The Spirit helping our infirmities

I. The Christian infirmities in prayer. The word means weakness, sickness, and intimates debility in our moral constitution. The diseases of our nature once produced moral death. In the process of regeneration our recovery commences; but the condition of the patient is that of great infirmity; this is seen especially in the duty of prayer. His spirit is faint, his desires are languid, his efforts are feeble. This infirmity appears--

1. In our ignorance of the proper subject of prayer. We know not what to pray for. Lord, teach us to pray. This appears in our supplication--

(1) For the blessings of providence. We are mercifully permitted to make these the subject of prayer (Php_4:6). But who knoweth what is good for man? The events of Providence form a system of moral discipline by which God would train us for His service on earth, and prepare us for the enjoyment of His presence in heaven. Now in what danger are we, by our prayers, of interfering with Gods plans, and of asking what may be injurious to us, and deprecating what may be good to us. God gave Israel their desire, but He sent leanness into their souls. St. Paul, smarting under the anguish of the thorn in the flesh, prayed thrice that it might depart from him; but God knew better than His servant did what was good for him.

(2) Spiritual blessings. The Word of God presents us with an almost infinite variety of topics for prayer. But how often none of these are present to the mind; how often the thoughts are distracted!

2. Our want of the proper spirit of prayer. We know not what to pray for as we ought. We ought to pray--

(1) With the profoundest reverence, But how often we come under the influence of feelings, light, careless, undevout!

(2) With the deepest humility. But how often do we pray with a heart cold--aye, proud, impenitent, insensible.

(3) With the greatest importunity; for the blessings we seek are of great magnitude--the evils we deprecate are of the greatest duration. But how often do our feelings almost expire through our weakness!

(4) In faith, for he that cometh to God must believe that He is, etc., and in the power of, and in reliance on, Christ. But how often do we question these, and thus expect but seldom the blessings we supplicate!

(5) With infinite perseverance, knowing that it will come, though the blessing be delayed. But how often do we grow weary and faint in our minds!

II. The gracious succours, which, in the performance of this duty, the Christian derives from the agency of the Holy Spirit. He helpeth our infirmities, He bears them with us. He does not intend to supersede human agency, but to excite, invigorate, encourage. He will not work without you, you cannot work without Him; but you are to be co-workers. He maketh intercession for us, by helping us to make intercession for ourselves (verse 15; cf. Gal_4:6). The Spirit helpeth our infirmities by--

1. Exciting us to prayer. Subduing our natural repugnance, convincing us of the advantages and efficacy of prayer, and implanting within us those affections which dispose us to pray.

2. Impressing us in prayer with an affecting consciousness of our wants. Our fervour will be in proportion to our sense of want. It is part of the Spirits office to produce an urgent conviction of want. If evils are concealed, the Spirit shows man to himself, and places before him attractive in array those blessings adapted to the supply of his wants.

3. Imparting to us importunity in prayer with groanings which cannot be uttered. It was thus that the cruelties endured by the Israelites could not be told in words, but it is said their groanings reached the ears and pierced the heart of God. It was thus that David said, Lord … my groaning is not hid from Thee, and that Christ groaned in spirit, and was troubled. So the whole creation is represented as groaning. And Christians groan within themselves, groan being burdened, till mortality is swallowed up of life. The Christians life is a conflict; and often his sorrows and desires are too big for utterance; there is a feeling, deep, complicated, unutterable, which God only can understand. And He understandeth it, because He knoweth the mind of that Spirit, which maketh intercession for the saints with groanings which cannot be uttered.

4. Presenting to the mind encouraging views of the mediation of Christ in prayer. He helps our infirmities by enabling us to plead the blood, and to rely on the sacrifice of the Son of God.

5. Inspiring us with confidence in the Divine promises.

6. Making the duty exceedingly delightful to us. When we pray without the Spirit our prayers are formal, lifeless, insipid, a drudgery. But if we pray under His direction, we engage in the most delightful exercise. The scene of prayer becomes the gate of heaven.

7. Securing the success of our prayers. There is an inseparable oneness between the mind of the Spirit and the will of the Father. If you pray for things which are not according to the will of God, the Holy Spirit does not authorise it, because God cannot deny Himself. But if you are under His agency, you are sure to attain what you pray for. (J. Bowers.)

The Spirit helping our infirmities

I. The Holy Spirit strengthens and bears us up in our weaknesses and troubles, that we may not faint under them.

1. It is a great infirmity if a Christian should faint in the day of trouble (Pro_24:10). Partly because there is so little reason for a Christians fainting. Who should be more undisturbed than he who hath God for his God, Christ for his Saviour, and the Spirit for his Comforter, and heaven for his portion? Partly because there is so much help from God (Psa_138:3) and partly because of the mischiefs which follow this fainting. There is a twofold fainting.

(1) That which causeth great trouble and dejection of spirit (Heb_12:3). Now this is a great evil in a child of God; for the spirit of a man, or natural courage, will go far as to the sustaining of foreign evils (Pro_18:14). Therefore a Christian, with all his faith and hope, should strive against it (Psa_77:7-10).

(2) That which causeth dejection and falling off from God. This worse becometh the children of God (Rev_2:3; Gal_6:9).

2. In this weakness, if we are left to ourselves, we cannot support ourselves. This appeareth partly because they that have but a light tincture of the Spirit give up at the first assault (Mat_13:21), and partly because the most resolved, if not duly possessed with a sense of their own weakness, soon miscarry, if not in whole, yet in part; witness Peter (Mat_26:33-35).

3. When we cannot support ourselves through our weakness, the Spirit helpeth us (Eph_3:16; 1Pe_1:5; 1Co_10:13).

4. They that rouse themselves, and use all means, are in a nearer capacity to receive influences from the Spirit than others (Psa_27:14; Psa_31:24).

II. Prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles.

1. Troubles are sent, not to drive us from God, but to draw us to Him (Psa_50:15).

2. Prayer is a special means to ease the heart of our burdensome cares and fears (Php_4:6).

3. It is a special means of acknowledging God--

(1) As the fountain of our strength and support (1Pe_5:10).

(2) As the author of our deliverance (2Ti_4:18).

III. The prayers of the godly come from Gods Spirit. Note--

1. The manner in which the Spirit concurreth to the prayers of the faithful. First, there is the spirit of a man, for the Holy Ghost makes use of our understandings for the actuating of our will and affections; He bloweth up the fire, though it be our hearts that burn within us. Secondly, the new nature in a Christian is more immediately and vigorously operative in prayer than in most other duties; and the exercise of faith, love, and hope in prayer doth flow from the renewed soul as the proper inward and vital principle of these actions; so that we, and not the Spirit of God, are said to repent, believe, and pray. More distinctly the Holy Ghost--

(1) Directs and orders our requests so as they may suit with our great end, which is the enjoyment of God.

(2) He quickens our desires in prayers.

(3) He encourages us to come to God as a Father (chap. 8:15; Gal_4:6).

(a) Childlike confidence (Luk_11:13.

(b) Childlike reverence (Mal_1:6; 1Pe_1:17).

2. The necessity of this help.

(1) The order and economy of the Divine persons showeth it. God is our reconciled God and Father, to whom we come; Christ the Mediator, through whom we come, and the Spirit our Guide, by whom we come (Eph_2:18).

(2) That prayer may carry proportion with other duties.

(3) Because of our impotency (Corinthians 12:3).

(4) With respect to acceptance (verse 27).

3. Cautions against some abuses and mistakes in prayer.

(1) This is not so to be understood as if the matter of prayer were immediately to be inspired by the Holy Ghost.

(2) Nor as if we should never pray till the Spirit moveth us.

(3) Nor as if because we have not such freedom of words as may give vent to spiritual affections, we have not the spirit of prayer. There may be a great extravagance of words, without faith, or feeling, or spiritual affections.

(4) Nor as if all that pray graciously had the Spirit in a like measure, or the same persons always in the same measure (Joh_3:7).

(5) Gifts are more necessary when we join with others, and are their mouth to God; but the spirit of prayer is of most use when we are alone. (T. Manton, D.D.)

The Spirits help in prayer

Whatever of good is found in us is the result of a Divine influence. So our Bibles teach us; but the same truth has been affirmed by men who never saw the Bible. Never did man attain to true greatness, writes Cicero, in one place, without being the subject of a Divine inspiration, whilst another of the ancient philosophers says, There is a holy Spirit which dwelleth within us--as we treat Him, so He treateth us, and He it is from whom every good man receiveth both honourable and upright purposes. How these heathens came by this knowledge, except as part of some traditional and half-preserved revelation, it seems hard to explain. Consider--

I. The infirmities which the text speaks of as being so great a hindrance to prayer. The word describes a sickness or positive disease in the moral system, incapacitating us for the employments which, in a healthy frame of spirit, would be our privilege and delight.

1. Ignorance, unskilledness in not knowing how to order our prayer before God, or to bring our spirit to an adequate appreciation of the work in which we are about to engage. The Divine Being must be felt to be present as an actual personal subsistence--a power willing to be sought, inclined to hearken, able to relieve, mighty to save. The formalist is at no effort to conceive of the presence of such a being while he is praying. The terminating object of his prayer is the prayer itself, and he does not look behind it. But the moment feelings of needed help and desired peace enter into our prayer, those perfunctory performances no longer satisfy us, we must be brought into near converse with God. That this difficulty discourages many in their first attempt at prayer will be readily admitted. Teach us what we shall say unto God, says Elihu, for we cannot order our speech by reason of darkness. Whilst Job himself exclaims, O that I knew where I might find Him, etc. Indeed, we may not hesitate to include a regard to this form of infirmity as being among the contemplated ends of our Divine Lords incarnation.

2. Mistaken desires, hurtful and unwise choices in regard to what will make for our true happiness. Sometimes we pray for things positively hurtful to us, as when the Israelites prayed for meat in the wilderness; sometimes for things not wrong in themselves, but yet wrong because in an unsubmissive spirit, as when Rebecca said, God, give me children, or else I die. We ask for medicines to be taken away which are working heavens kindest cures, and we desire change in our outward lot which can only encompass us with new dangers and snares.

3. Unfixed and unworthy thoughts. The apostle prayed for the Corinthians--That we may attend on the Lord without distraction, which describes a mind divided and rent by a multitude of contending thoughts, each demanding our fixed and earnest heed, all attended to in turn, but none appeased. And the apostles prayer is, that Gods footstool may never be made the place of such unseemly strife, but in that awful presence the heart may be at unity in itself, having one care to absorb, one errand to fulfil, one presence to realise, one voice to hear.

II. In what way the influence of the Holy Spirit may be said to help us against them.

1. He helpeth, an expression which describes the joint bearing with the person helped, of a burden pressing upon both. The burden is not taken off, but there is a sustaining hand underneath which lightens the grievance of the pressure. The text therefore promises not a removed burden, but an ability to bear; not the supersession of your own exertions and means, but a gracious throwing in of the Holy Spirits succours to make those means effectual.

2. He maketh intercession for us. He is said to do that which He enables us to do. He is the source, and strength, and food of our whole devotional life. He moulds us into the praying frame; He suggests to us praying thoughts; He forms in us the praying habit.

3. He maketh intercession for us with groanings which cannot be uttered. (D. Moore, M.A.)

The help of the Spirit

I. An equality of ignorance. We know not. There are many questions that bring people to this equality. A child may ask a question that a philosopher cannot answer. So Paul was sometimes as ignorant of the will of God concerning him as the weakest disciple.

II. An equality of help. Our infirmities. Literally, the Spirit lifts with us, not for us; our weak effort is made available by His might. A boy is trying to row a heavy boat: he is powerless to lift the oars, his father comes behind, and lays one hand on each oar, and rows with him.

III. A common medium by which our desires are put in harmony with the will of God. Groanings which cannot be uttered. The cry of the infant is interpreted by its mother, the sigh of the sick man is as good as words to the nurse, so the groaning (Psa_102:5) and the weeping (Psa_6:8) are voices in the ear of God. (W. Harris)

.

Our ignorance as to legitimate subjects for prayer

Pythagoras forbade his disciples to pray for themselves, because they knew not what was expedient. Socrates more wisely taught his disciples to pray simply for good things, the gods knowing best what sort of things are good. But better illustrations are found in Pauls own expression (Php_1:22; Php_1:3); and in that of our Lord (Joh_12:27-28). (Archdeacon Gifford.)

Prayer--for help to pray

In Dr. Rylands memoir of Andrew Fuller is the following anecdote. At a conference at Soham, a friend of slender abilities being asked to pray, knelt down, and Mr. Fuller and the company with him, when he found himself so embarrassed:, that, whispering to Mr. Fuller, he said, I do not know how to go on. Mr. Fuller replied in a whisper, Tell the Lord so. The rest of the company did not hear what passed between them, but the man, taking Mr. Fullers advice, began to confess his not knowing how to pray as he ought to pray, begging to be taught to pray, and so proceeded in prayer to the satisfaction of all the company. (C. H. Spurgeon.)

The help of the Divine Spirit

I go into the studio of my friend the artist, and he makes the outline. I recognise the likeness to some extent as my friends, but it is not perfect. He takes his pencil, and, as he gazes upon the countenance he wishes to express, he applies the pencil, and by degrees, by touch after touch, the likeness comes out, until at last, when finished, it is perfected so far as it may be perfected, and I say it is the perfect likeness of my friend. So the Holy Spirit has been sitting on your hearts, and, I humbly trust, on mine. There is Jesus, the great example. Here is my heart. The rude outlines have been already formed. I have been adopted into the family. I bear a family likeness; I can be recognised as something like the blessed Saviour, be it ever so little, but the Holy Spirit is changing, transforming, touching this part and that, making me a little more loving and more meek, more self-denying, more active, until by and by I shall be brought into His likeness; it shall be said: It is enough; and then, released from mortality, I shall mount up as on wings of eagles; I shall see Him in glory. (H. W. Beecher.)

Encouragements to prayer for the weak and oppressed

Consider--

I. The discouragements that weak believers experience in their attempts to pray. We do not now refer to the many external discouragements. A devotional spirit may be restrained and destroyed from worldly associations, a multiplicity of engagements, but the apostle calls on us to notice those internal discouragements that arise from our infirmities. Even the apostles were not exempt from the infirmities which are found--

1. In the matter of our prayers. We know not what to pray for. This arises--

(1) From ignorance.

(2) From a moral destitution.

(3) From a want of suitable dispositions of mind.

2. In the manner of our prayers. We know not how to pray as we ought. So confused, unconnected, and incoherent, are our prayers. If our petitions are not immediately answered, we are unwilling to wait any longer. We knock at mercys door and run away. There is oftentimes much pride and selfishness mixed with our prayers. Sometimes the desire of a present indulgence makes us forgetful of duties, an attention to which would yield us more solid and lasting enjoyment. Sometimes the dread of a present evil leads to the use of arguments and expressions unsuited to our true character and condition.

II. The encouragement we have to seek Divine assistance in this important duty. In reference to this promise of the Spirits intercession and help. Observe--

1. That it does not render the exercise of the mind unnecessary (1Co_14:15). We are not dealt with as automatons in religion.

2. Neither does it render nugatory the intercession of Christ (verse 34). Both are necessary. There is a material difference in their intercession. Christ pleads and procures our reconciliation and pardon, without us; the Spirit co-operates to the same end by His gracious influences within us. Christ by His all-sufficient merits intercedes for His people now in heaven; the Spirit is engaged in applying the benefits of His death to our hearts here on earth.

3. But the promise is designed to teach us that the agency of the Spirit in prayer is indispensable. It is called the Spirit of grace and supplication, and we are exhorted to pray in the Holy Ghost. And our Saviour shows that we cannot rightly perform the duty without it (Luk_11:10-13).

III. The use we should make of this subject. It should serve--

1. To quicken the indolent.

2. To encourage the timid.

3. To alarm the presumptuous. (Essex Congregational Remembrancer.)

But the Spirit itself maketh intercession for us with groanings that cannot be uttered.

The intercession of the Spirit in prayer

We know not. This ignorance is twofold--

1. Of the gifts to be asked for.

(1) If we knew what we needed our great necessity for prayer would pass away. How many of our prayers are produced by a consciousness of deadness of emotion in which we are tempted to feel that we are rich and have need of nothing. And because we know this to be a delusion we are driven to cry to God to show us our poverty.

(2) Our ignorance of our souls is sufficient proof of our ignorance of the gifts to be sought from God. For before we ask absolutely for any temporal gift we should know what influence as a new temptation it would have on us. What appear the safest requests have a peril of their own. Like Agur we may ask for neither poverty nor riches, but the blessing asked for contains a temptation to fancy oneself free from the sins of both states. Who has not sometimes found it to be a great blessing that his prayers have remained unanswered?

(3) The awful fact of human influence seems, when realised, to be an effective barrier to absolute praying. Who, not knowing What result it might produce, dare ask for one gift, seeing that if he fails, he may drag a brother down with him in his fall.

(4) Pass on to petitions for spiritual blessings. It may be said that we can rightly ask for such; and so we can when Gods Spirit teaches us, but not till then. The strange responses which our prayers often receive seem to indicate that. We cry for faith, and are met with darker doubt; for peace, and are called upon to maintain a fiercer conflict; for happiness, and meet with sorrow.

2. Of the way to ask for them. To ask rightly--

(1) We must realise the solemnity of asking. Many prayers are offered from a sense of duty, or force of habit, to some Being, we scarcely dare ask who. Hence we fail to take hold on God. But when touched by the Divine Spirit we rouse all the powers of being to realise the Divine presence as an overwhelming reality--we feel the solemnity of asking. And if we further realise that by His Spirit He is specially near the praying soul--that the Divine breath is quickening the prayer, while the Great Spirit waits to catch the voice--that prayer is the prayer of His child, and the Father amid the grandeur of His universe, listens to its call. Under such circumstances mechanical or formal prayer is impossible.

(2) We must be in the right state of mind. We must be free from the distractions of passion. The wild impulses of the heart beat back the upsoaring of the spirit. Who but the Spirit of God can calm the turmoils of the earthly temper?

(3) We must ask with persevering earnestness. We ought always to pray and not faint.

II. The manner of the Spirits intercession. The awakening of an inexpressible emotion. All deep feelings are too large for language. In the profoundest sense when the soul is touched by the Spirit emotions are awakened which break out in unutterable aspiration.

III. The certainty of the Divine response (verse 27). There are two kinds of prayer--that of the Baal worshipper hoping to avert his wrath and change his purpose; and that of a Christian crying for the Spirit which is in harmony with Gods will. Note the beautiful thought--the strong Eternal Spirit breathing through the frail child of time for His own fuller descent. On the rock of Gods truthfulness prayer stands firm and sure. Our ignorance and feebleness becomes wise and bold. We dare not ask absolutely for any particular blessing, but the Spirit inspires the cry Thy will be done; and the right blessings are given. (E. L. Hull, B.A.)

The intercession of the Spirit

I. What is to be understood by praying aright?

1. Negatively.

(1) Not praying aright in a legal sense, without any imperfection in the eye of the law. The best prayers of the best saints have always been attended with blemishes (Isa_64:6).

(2) Not praying aright in a moral sense, wherein the most rigid hearer can discern nothing contrary to the precepts of morality. A prayer may be so far right as no unlawful thing may be prayed for in it, and yet may be naught (Luk_18:11). The matter may be very good where the manner of praying spoils all.

(3) Not praying aright in a rhetorical sense. Words, voice and gesture are of little moment before God (1Sa_16:7; 1Co_2:4). It may be a right prayer where the sentences are broken (Psa_6:3), and where there is not a wrong word there may not be one right affection.

2. Positively, it is praying aright in an evangelical sense. This implies--

(1) Sincerity in prayer 2Ch_29:17), in opposition to formality and hypocrisy (2Ti_3:5; Psa_17:1).

(2) A perfection of parts in prayer, though not of degrees, i,e,

(a) Praying for things agreeable to Gods will revealed in His word of command of promise (1Jn_5:14).

(b) Praying in a right manner (Jer_39:13). Hereunto are required praying graces and affections in exercise, as faith, fervency, humility, reverence, and the like. Where these are wanting the duty will be reckoned but bodily exercise (1Ti_4:8). Such praying is right in so far as it is acceptable in the sight of God, i.e., capable of being accepted according to the rule of the gospel. It is a sacrifice fit to be laid on Gods altar, a prayer which may be put in the Mediators hand, that through His intercession it may be actually accepted.

II. All our praying aright is done by the help of the Spirit. It is done by the help of the Spirit dwelling in us and actually influencing us (Gal_4:6). This is clear--

1. From Scripture testimony. The Spirit is the Author of our whole sanctification, whereof praying aright is a part (2Th_2:13; Php_3:3). It is by Him we have access to God in worship (Eph_2:18; Eph_6:18).

2. We are spiritually dead without the Spirit indwelling, and spiritually asleep without the Spirit influencing (Eph_2:1; Son_5:2). Neither a dead man nor a sleeping man is fit to present a supplication to the king.

3. There is no praying aright without sanctifying grace, nor without that grace in exercise (Joh_9:31; Son_3:1). Where grace is not in exercise there is incense indeed, but no pillar of smoke ascending from it to heaven; spikenard indeed, but no smell thereof.

4. To praying aright is required a light of the mind and warmth of affections, the former for the matter, the latter for the manner. And it is a false light and warmth that makes some natural men think that sometimes they pray aright (Isa_58:2). But all genuine light and vital warmth comes from the Spirit (Eph_1:17-18; 2Ti_1:7).

III. In what respects our praying aright is so far done by the help of the Spirit that it is justly reckoned his work.

1. All that is right in our prayers is from the Spirit, and all that is wrong in them from ourselves (1Co_12:11; 1Pe_1:22; with 2Co_3:5). In the incense of our prayers there is smoke that goes up towards heaven, ashes that remain behind on the earth. It is the fire from the altar that sends up the smoke; it is the earthly nature of the incense that occasions the ashes.

2. None pray aright but as they are members of Christ and children of God (Gal_4:6; Rom_8:15; Joh_15:5). Now it is the Holy Spirit of the Head that dwells in and actuates all the members acting as members (1Co_12:11-12).

3. The Spirit is the principal cause of our praying aright; we are but the instrumental causes of it (Jam_5:16). As the sound of the horn ceases as soon as one ceases to wind it, so does our praying aright on the withdrawing of the Spirit (2Co_3:5).

4. All our praying graces, as all others, are in their exercise the product of the Spirit and His work in us (Gal_5:22-23). In prayer these are brought forth into exercise--the man acts faith, love, etc.--and therein the soul of prayer lies; but look on them as they are so brought forth from the stock, and they are the fruit of the Spirit, though the believer is the tree they hang on (Isa_44:3-4).

IV. The Spirits work in our praying aright, or what His intercession for us is. Note--

1. The difference betwixt Christs intercession and the Spirits.

(1) Christ intercedes for us in heaven at the Fathers right hand (verse 34); the Spirit intercedes in our hearts upon earth (Gal_4:6).

(2) Christs is a mediatory intercession between God and us (1Ti_2:5), but the Spirits is an auxiliary intercession to us, whereby He helps us to go to God.

(3) The Spirits intercession is the fruit of Christs, and what is done by the sinner through the Spirits intercession is accepted of God through the intercession of Christ. In a word, the difference is such as is between one who draws a poor mans petition for him, and another who presents it to the king and gets it granted.

2. The help of the Spirit in prayer.

(1) More generally. He acts in it--

(a) As a teaching Spirit (Joh_14:26). It is our infirmity that we know not what we should pray for as we ought. He helps our ignorance (1Jn_2:27).

(b) As a quickening Spirit (Psa_80:18). He maketh intercession with groanings which cannot be uttered, setting the gracious heart working towards God with the utmost earnestness.

(2) More particularly.

(a) He excites us to pray (verse 15) He impresses our spirits with a sense of a Divine call to it, and so binds it on our consciences as duty to God; then He inclines us to the duty, that we willingly comply with it (Psa_27:8).

(b) He gives us a view of God as a gracious and merciful Father in Christ (Gal_4:6); and hereby He works in us a holy reverence in God (Heb_12:28), and a holy confidence in Him (Eph_3:12). This confidence respects both His ability and willingness to help us (Mat_7:11). Without this there can be no acceptable prayer (Heb_11:6; Jam_1:6), This is it that makes prayer an case to a troubled heart. Hence the soul, though not presently eased, draws these conclusions, Its designs my good by all the hardships I am under (verse 28); He pities me under them (Psa_103:13); He knows the best time for removing them, and will do it when that comes (1Sa_2:3).

(c) He gives us a view of ourselves in our own sinfulness anti unworthiness (Joh_16:8; Isa_6:5). Hereby He works in us--humiliation of heart before the Lord (Gen_18:27; Luk_18:13; Eze_36:31); cordial confession (Psa_62:8); hearty thanksgiving for mercies received (Psa_116:11-12); a high value for the Mediator and His righteousness (Php_3:9).

(d) He gives us a view of our wants and the need we have of the supply of them (Luk_15:17). This may be seen, comparing the Pharisees and publicans prayers (Luk_18:11-13). Here He acts as an enlightener, opening the eyes of the mind to discern the wants and needs we are compassed with (Eph_1:17-18); as a remembrancer (Joh_14:26); as a forewarner of what we may need (Joh_16:13)

(e) He gives us a view of the grace and promises of the covenant (Psa_25:14; Joh_14:26). And here the Spirit brings to remembrance the grace and promises suited to our case (Gen_32:11-12), and unfolds that grace and these promises, causing to understand them in a spiritual and saving manner (1Co_2:12). Hereby the Spirit teaches what to pray for, according to the will of God, and in what terms to pray for it, the terms of the promise agreeable to the grace of the covenant. Hereby, too, He fills our mouths with arguments, helping us to plead and pray (Job_23:3-4), and stirs up in us a faith of particular confidence as to the thing prayed for, so that we are helped to pray believingly (Mat_21:22; Mar_11:24; 1Ti_2:8; Jam_1:6; cf. 2Co_4:13), and works in us a holy boldness in prayer (Eph_3:12).

(f) He raiseth in us holy desires for the supply of our wants, groanings which cannot be uttered. Thus we are made to pray fervently (Jam_5:16; Rom_12:11).

(g) He gives us a view of the merit and intercession of the Mediator (Eph_1:17). Hereby He points us to the only way of acceptance of our prayers (Joh_14:6), lays before us a firm foundation of confidence before the Lord (1Jn_2:1; Eph_3:12), and furnishes us with an answer to all objections that an unbelieving heart and a subtle devil can muster up against us, in prayer (verses 33, 34).

(h) He manages the heart and spirit in prayer, which every serious soul will own to be a hard task (Jer_10:23); He composes it for prayer (Psa_86:11); He fixes it in prayer, that it wander not away in the duty (Eze_36:27); and reduces it from its wanderings (Psa_23:3).

(i) The Spirit causes us to continue in prayer from time to time till we obtain a gracious answer, and so makes us pray perseveringly (Eph_6:18), by accounting for the delay of our answer in a way consistent with Gods honour and our good, and so satisfying us in that point (Psa_22:2-3); by strengthening faith and hope, which have the battle to fight in this ease (Eph_3:16); and by continuing and reviving on our spirits the sense of our need, which, pinching us anew, obliges to renew our suit for relief until the time we get it (2Co_12:8). (T. Boston, D.D.)

The Holy Spirit an internal intercessor

The text speaks of--

I. Certain infirmities incident to Christian believers. These infirmities are immediately connected with the exercise of spiritual prayer, and they are--

1. Ignorance as to matter. We know not what we should pray for as we ought. That there are times when believers are so beset with temptations, or so greatly harassed by the internal conflict, as not to know what they most need.

2. But, again, the infirmities of which the apostle makes mention, include inefficiency as to the manner of prayer. We know not what we should pray for as we ought. The souls groanings indicate infirmity. Were there no infirmity there would be no groaning; all would then be liberty and satisfaction. He who knows not what to ask for as he ought, is restrained in expressing himself.

II. The assistance which believers are privileged to receive from the Holy Spirit, in connection with their infirmities is prayer. The Spirit helpeth our infirmities. The Spirit maketh intercession for us. Observe here, the Spirit is not said to supersede our infirmities, but only to help them, and His help comes in the form of intercession. The infirmity remains, and is sanctified by the influence which reaches it. The groanings are not hushed, but they are made a vehicle into which the Comforter throws His interceding voice in its passage to the skies.

III. The blessed consequences of having the assistance of the Holy Spirit as an internal intercessor. We are told, in effect, that the Spirits pleading, although it be embodied in unutterable groanings, cannot fail to draw down upon the contrite soul the blessings of covenanted grace. The Holy Spirit, the Son, and the Father are the contracting parties in the scheme of human redemption; and each party must needs take cognizance of every branch of the work appropriated by the other parties. Here, however, it must be remembered that blessings imparted are not always blessings apprehended. The showers of heaven are not the less fertilising because they fall at midnight; neither are the communications of grace the less real or the less beneficial in their results because they reach the soul during seasons of spiritual gloom. He may continue to groan. The visitation itself may be unperceived by him, while it is working its blessed effects in the hidden recesses of a disconsolate heart. In Gods time, however, its results will be made manifest. It is in consistency with the analogy of the Divine proceedings to connect great blessings with severe trials.

IV. Some words of improvement and application.

1. First, in the way of caution, I would say, Beware of judging of the excellency or of the efficacy of prayer by the medium through which it passes. It is the spirit that prompts, not the language that embodies, to which the Holy One gives heed. The true beauty of prayer, whether as to import or expression, is simplicity.

2. This passage furnishes some salutary hints and some important inferences as to the variations which characterise the Christian experience. The clearest stream may be muddled by an incidental disturbance, and the brightest sky may be overshadowed by a passing cloud. Therefore draw no wrong conclusions respecting your spiritual state from the mere circumstance of your enjoyments being at times interrupted or suspended.

3. The text gives great encouragement to those Christians, whatever may be their standing in the church of the regenerate, or whatever may be the peculiar cast or character of their experience, who want language in which to embody their feelings at the throne of the heavenly grace. (W. Knight, M.A.)

The Holy Spirits intercession

I. The help which the Holy Ghost gives. If in time of trouble a man can pray, his burden loses its weight. But sometimes we are in such confusion of mind that we know not what we should pray for as we ought. We see the disease, but the name of the medicine is not known to us. When we know the matter of prayer, we yet fail to pray in a right manner. Coming to our aid in our bewilderment--

1. He instructs us. He shall teach you all things. He instructs us as to our need, and as to the promises of God which refer to that need.

2. He often directs the mind to the special subject of prayer. We sometimes find our minds carried as by a strong under-current into a particular line of prayer for some one definite object. It is not merely that our judgment leads us in that direction, though usually the Spirit of God acts upon us by enlightening our judgment, but we often feel an unaccountable and irresistible desire rising again and again within our heart.

3. He Himself maketh intercession for us; not that He ever groans or personally prays, but He excites intense desire and unutterable groanings in us, and these are ascribed to Him; even as Solomon built the temple because he superintended and ordained all.

4. He strengthens the faith of believers. That faith is at first of His creating, and afterwards it is of His sustaining and increasing.

5. In this whole matter the Spirit acts--

(1) As a prompter to a reciter.

(2) As an advocate to one in peril at law.

(3) As a father aiding his boy.

II. The prayer which the Holy Spirit inspires. The prayers which are indited in us by the Spirit of God are--

1. Those which arise from our inmost soul. A mans heart is moved when he groans.

2. Such prayers will rise within us when the mind is far too troubled to let us speak. We know not what we should pray for as we ought, and then it is that we groan. Hezekiah said, Like a crane or a swallow did I chatter. The Psalmist said, I am so troubled that I cannot speak.

3. They sometimes concern such great things that they cannot be spoken. If it were some little thing, my narrow capacity could comprehend and describe it, but I need all covenant blessings. But it may be that we groan because we are conscious of the littleness of our desire and the narrowness of our faith. The trial, too, may seem too mean to pray about.

4. They are prayers of knowledge. Notice, our difficulty is that we know not what we should pray for; but the Holy Spirit does know, and therefore He helps us by enabling us to pray intelligently, knowing what we are asking for. The text speaks of the mind of the Spirit. What a mind that must be! And it is seen in our intercessions when under His sacred influence we order our case before the Lord, and plead with holy wisdom for things convenient and necessary.

5. They are prayers offered in a proper manner. The Spirit works in us humility, earnestness, intensity, importunity, faith, and resignation, and all else that is acceptable to God in our supplications. We know not how to mingle these sacred spices in the incense of prayer. If left to ourselves, we get too much of one ingredient or another and spoil the sacred compound, but the Holy Spirits intercessions have in them such a blessed blending of all that is good that they come up as a sweet perfume before the Lord.

6. They are only in the saints.

III. The sure success of all such prayers.

1. There is a meaning in them which God reads and approves. When the Spirit of God writes a prayer upon a mans heart, the man himself may be in such a state of mind that he does not altogether know what it is. His interpretation of it is a groan, and that is all. Yet our heavenly Father, who looks immediately upon the heart, reads what the Spirit of God has indited there. He knoweth what is the mind of the Spirit. Did not Jesus say, Your heavenly Father knoweth that you have need of these things before you ask them?

2. They are the mind of the Spirit. God is one, and therefore it cannot be conceived without profanity, that anything could be the mind of the Holy Spirit and not be the mind of the Father and of the Son. If, therefore, the Holy Spirit move you to any desire, then His mind is in your prayer, and it is not possible that the eternal Father should reject your petitions.

3. They are according to the will or mind of God, for He never maketh intercession in us other than is consistent with the Divine will. (C. H. Spurgeon.)

Divine aid in prayer

First the Person mentioned--God--He searcheth the heart. The Lord knoweth the heart in all the turnings and windings of it. And this is a point which the Scripture does abundantly make good to us in sundry places (thus Jer_17:10; Act_1:24; 1Ch_28:9). This must needs be so upon a various account. First, in regard of His omniscience. He knows all things, therefore amongst the rest He must know the heart of man (Joh_21:17; Jer_32:19; Heb_4:13). Secondly, the Lord must needs know the heart, because it is He only that made it. Who does know any piece of workmanship better than He that is the artificer of it (Psa_94:9-10)? Thirdly, it is the Lord which does guide it and order it, and has the disposing of it. Lastly, the Lord must needs know the heart, because He shall judge every one, and that according to his heart, as Christ tells the Church of Thyatira (Rev_2:23). This is the property of the Almighty: to be the searcher of the heart, not only simply, but exclusively, making it to be such a description of the Divine Majesty, as wherein none but Himself is included. First, it is true of God originally. He searches and knows the heart alone by the power of His own nature, and an immediate excellency which is in Himself, though others may in some sense also know it by participation and derivation from Him. The prophets, as Samuel to Saul, I will tell thee all that is in thine heart (1Sa_9:9). So Elisha likewise to Gehazi, Went not my heart with thee, etc. The apostles, as Peter of Ananias (Act_5:3). Secondly, it is true of God universally. The Lord He so knows the heart as that He knows all the windings and turnings of it; man knows only some particulars (Psa_139:4). Thirdly, it is true of God infallibly, whereas men--yea, even devils themselves--they know it but conjecturally, and so, indeed, do not properly know it. The consideration of this point is useful to us, first, in a way of counsel. Those who think they shall at any time be searched, they are commonly more careful of themselves; and so it should be with us in this particular, and that in divers respects. First, in matter of duty, that our heart be right here. The Lord observes not only mens actions, but likewise their affections. Thus, for hearing of the Word He observes what it is which brings men to such places. And so as for the manner of duty, so likewise for the undertaking of it. It is useful to us here, to put us upon it, and to keep us from shifting it off upon pretence of want of ability or opportunity for it. Secondly, in matter of sin and that which is forbidden to us. It is very useful here also, seeing the Lord searches the heart, we should therefore make conscience of our thoughts and such sins as go no further than them. Seeing the heart is deceitful above all things, therefore above all things go to Him who is the searcher and discerner of the heart. Now further, secondly, it is improvable also in a way of comfort, and that in divers particulars. First, in a way of opportunity for the doing of that good which we desire. The Lord knows their hearts and minds in it (2Ch_6:8; 2Co_8:12). Secondly, as this is a comfort to Gods children in the straitness of their own opportunities, so likewise in the censures and misconstructions of other men (1Co_4:3-5); to light the hidden things of darkness, and manifest the counsels of the heart. And so Job, My witness is in heaven, and my record is on high(chap. 16:19). This is a comfort in secret goodness, and such as the world takes no notice of. That it shall not be altogether unrewarded by God, who searches the very heart, and the secrets and recesses of it. Again, in the temptations of Satan, who is called the accuser of the brethren, and is said to accuse them before our God day and night (Rev_12:10). What a great comfort is it that God searcheth the heart! And so for ourselves, when we do not always so clearly discern our own estate and condition in grace; yet to say, Lord, Thou seest how it is with me, as Peter sometimes to Christ. God sometimes sees that good in His children which they at present do not discern in themselves. The second is the action attributed unto this Person in these words: Knoweth what is the mind of the Spirit, because He maketh intercession for the saints, according, etc.; wherein, again, we have two branches more. First, to speak of the action itself, Knoweth, etc. And this again it may be taken two ways. First, take it notionally and by way of apprehension. The Lord, who is the searcher of hearts, knoweth--that is, understandeth--what is the mind and meaning of the Spirit in those imperfect sighs and groans which do at any time come from us. And this is very fitly brought in by way of opposition to that which went before in the former verse. We know not, says the apostle, what we should pray for as we ought in such and such conditions. Secondly, take it affectionately and by way of approbation. The Lord knows--that is, approves--of the graces and good affections of His people in the midst of those manifold weaknesses and imperfections which are mingled withal in them. He knows them so as to accept them. But here a question may be made what Spirit it is which is here meant when it is said that God knoweth the mind of the Spirit, whether our own spirit or the Spirit of God. We are hereby to understand directly the Spirit of God, yet with reference also to our own spirit, which is involved in it and with it. God knows what is spirit and grace in us, distinct from what is flesh and corruption, in those prayers which we put up unto Him. This is a point which may be laid forth to us according to sundry instances and explications of it, as--First, in difficulty of utterance, and restraint of words, and outward expressions. The saints and servants of God may not have that gift and faculty of so freely expressing themselves in speech and language. Now what does the Lord in this case--reject their prayer for this defect which is in them? No; He knows the mind of the Spirit notwithstanding. Secondly, as in difficulty of utterance, so also in distraction of spirit, which is mainly here intended in this Scripture. But God is still a gracious God in the meantime, and knows the mind of the Spirit in His children. Thirdly, in case of forgetfulness, where somewhat is left out of the prayer which was intended to be put into it. The Lord knows the mind of the Spirit in this respect also. Fourthly and lastly, in the mistake of our prayers, for the subject and matter of them, and the things which we desire in them. God knows the mind of the Spirit in this sense also. This is another piece of that comfort and encouragement which does belong to Gods children: that the Lord passes over that which is flesh in them, and looks only at that which is spirit. And so much may suffice to have spoken of the first particular in this second general, to wit, the action itself in these words: Knoweth what is the mind of the Spirit. The second is the reason or object which this action is conversant about, and that is in these words, because, or that He makes intercession for the saints, etc. We begin with the first, viz., the qualification of the persons--the saints. The apostle in the verse before had said, for us; now he adds, for the saints, that so he might show under what motion and upon what account the intercession mentioned becomes available to us. And it affords us this observation which arises out of it: that none can pray truly and effectually but only the saints (thus Psa_32:6; Pro_15:8; Psa_145:19). And there is this ground for it: First, because such as these only are accepted and beloved of God. The granting of requests and petitions is a matter of special favour to those to whom it is vouchsafed; every one is not fit to obtain it. Secondly, as such only are accepted, so such only are fit subjects and instruments for the Holy Spirit to work in to this purpose. Thirdly, none but saints have an interest in the blood of Christ, as more particularly applied unto them, and His intercession working for them. The consideration of this point should therefore teach us to prize holiness both in ourselves and in others. This should further teach the saints to improve that interest which they have in God upon all occasions. Again, from this passage here before us we may collect the true nature of prayer, which lies not so much in gifts as in graces, and is a work of the Spirit in the sanctifying operations of it. The second is the manner of the performance, according to God, which we translate, according to His will. This point, from hence, is this: that then, and then alone, are our prayers likely to be successful, when they are made according to God. This praying according to the will of God does include divers things in it. First, the matter of our prayers, that it be of such things as are lawful and warrantable. Secondly, for the manner of them, that they be carried with that spirit and affection which He does allow of, and especially in the Name and confidence of Christ the Mediator (Joh_16:23). Thirdly, for the end of them, and that which we propound to ourselves in them, which is the glory of God (Jam_4:3). Thus it first of all cashiers all such prayers as do swerve from this will of God. Secondly, seeing those prayers alone are acceptable which are made according to the will of God, it does from hence nearly concern us to be well instructed in this will, and to know what it is (Rom_12:2; Eph_5:17). Thirdly, this gives us an account of it, whence our prayers sometimes are not heard, because not according to this will. (Thomas Horton, D.D)

.

The intercession of the Spirit

I. The fact of this intercession. The word translated Comforter, which occurs in Joh_14:1-31; Joh_15:1-27; Joh_16:1-33 means Advocate (1Jn_2:1). We have two advocates, one of them in heaven and the other on earth--one of them being always with us, and the other being always at the Fathers right hand.

II. Its nature. There are two things which an advocate does or may do for his client--he speaks for him and he tells him what to say. There are stages sometimes in the course of a trial when the voice of the advocate is not enough, and when the client himself must break silence. The advocates function, then, is to instruct his client to speak in the way that will be best for his interests. Where there is but one advocate both functions must devolve upon him; but where there are two, the functions may be divided. So Christ speaks for us, and the Spirit tells us what to say. The intercessions of Christ are in Christs own prayers; the intercessions of the Spirit are in the prayers of believers. All of true prayer is the result of the working of the Spirit within us (Eph_6:18; Jud_1:20).

1. The Spirit enlightens the mind, and gives the necessary knowledge. It is a function of the Spirits office to teach. He teaches through the Word, which was given by His inspiration; and through the capacity which He restores to the soul for conceiving of the things of God. He is the Spirit of truth, because He inspired the penmen of Holy Writ; He is the Spirit of knowledge, because His influence disposes and enables the soul to apprehend Divine truth. By the knowledge which the Spirit imparts we learn--

(1) What to ask for. We know not what we should pray for. In this respect The Spirit helpeth our infirmities. Through Him we discover--

(a) Our need. If we do not know what we need we do not know what to ask for. He shows us our need of wisdom, and righteousness, and sanctification, and redemption.

(b) God and His grace, Christ and His salvation; and these discoveries are gladsome.

(2) What plea to use when we pray. In prayer there should be arguments as well as petitions. Our requests may be all right, but more is necessary. The text says, not only that we know not what to pray for, but as we ought. The knowledge of this is supplied by the Spirit. In glorifying Christ, He shows us the excellency and power of Christs name, and that name comprehends arguments that are sure to prevail.

2. The Spirit excites holy, spiritual desire. Mere knowledge will not suffice for the production of prayer. There may be knowledge without prayer. There must be desire to possess the blessings, as well as knowledge of what the blessings are. Now, it is the work of the Holy Ghost to kindle within us the necessary desire. He takes away the stony heart, which is incapable of this desire, and He gives us the heart of flesh, which quivers with Divine emotions. Through His quickenings we hunger and thirst after righteousness, and we not only know, but have an urgent sense of, our need of grace and strength.

3. He gives us faith in the promises in which God engages to be a Father to us, and to keep us as His children. He gives us faith in Christs name, and helps us to rely upon it. There may be knowledge, and there may be strong desire; but, without faith, the voice of prayer will sink into the waft of despondency, and die away! Faith inspires us with the confidence of children; and then the winged words go upwards, Abba, Father! and our prayers ascend along with them!

III. Its excellency. A first-rate pleader will signalise himself by the matter and the manner of his addresses. The matter will be judicious, and to the point. The manner will be earnest, affecting, eloquent and powerful.

1. With respect to the matter of His intercession, it is according to the will of God. It is impossible for our cause to be mismanaged from unacquaintance, on His part, with Gods will. He never asks what God is not ready to grant, or fails to ask what God is willing to bestow; and He always urges those arguments and considerations to which God is sure to pay regard.

2. As to the manner it is characterised by earnestness and power--with groanings that cannot be uttered. Much of the Spirits intercession is unspoken. Much of it consists in feelings that cannot be expressed. But the intercession of the Spirit is not the less powerful for these things. The groanings are proofs of its energy, and God understands them right well. He that searcheth the hearts knoweth what is the mind of the Spirit.

IV. Its success. We have an advocate above, as well as an advocate below. Were there any disagreement between the two it would frustrate everything. But between these two advocates there can be no discord, The Spirits intercession is an effect of Christs, and flows out of it. Christ deputes the Spirit to intercede on earth, while He Himself intercedes in heaven. Our text says, He that searcheth the hearts knoweth, etc. It is not mere knowledge that is affirmed, but knowledge carrying approval along with it--the approval being founded on the statement that the Spirits intercession is according to the will of God. (A. Gray.)

The intercession of the Spirit

I. The difference between the intercession of the Spirit and that of Christ is that the latter is a fact revealed to faith; the former a fact known by experience. Indeed, Christ Himself is God revealed to us; the Spirit is God revealed in us. We are all the children of God by faith in Christ Jesus; but by the Spirit of adoption we cry, Abba, Father. Remission of sins in Christs name is preached among all nations; the law of the Spirit of life in Christ Jesus makes us free, consciously free, from the law of sin and death. One or two illustrations will set before us the twofold intercession.

1. An elder sister will, in two ways, intercede on behalf of an undutiful little one. She will plead with her parents for his forgiveness; but she will also plead with the disobedient child himself, and bringing him repentant will reconcile child and parents once more. The intercession of Christians for one another is of this twofold character. James tells us to pray one for another, and to confess our faults one to another. Now humanity, in all its sinfulness, has an advocate with God in Christ; the Holy Ghost within us awakens the desire for forgiveness, moves us to penitence, prompts us to confession, and so makes intercession here.

2. The intercession for pardon is an illustration of our text. So, too, is the intercession for grace. Christ is touched with a feeling of our infirmities and pleads, Father, Thy children are weak and trembling; succour them. The Holy Spirit teaches us our infirmities, and leads us to cry, Father, we are weak and trembling; succour us.

II. We must connect the groanings of the text with those of verses 22, 23. Paul tells us that there is the same unutterable feeling, the same vague quenchless yearning in ourselves also, which have the first-fruits of the Spirit.

1. We have all been conscious of a deep feeling of something wrong in us that no words can express. We feel more than we know about the ruin of our sinfulness; we hope for a blessedness that we see not and cannot utter. If, then, we have tried to pray as we have been feeling, we must have struggled as men oppressed with infirmity, we know not what to pray for as we ought. But yet, in going thus to God, we have been helped; we have been calmed as our spirits have mutely breathed towards God.

2. The longing for communion with God is often unutterable. There is a power in prayer when we offer definite petitions; when love prompts supplication for a particular person, or penitence draws nigh to confess some remembered fault. But there is a yet mightier energy of prayer when we are led to God, not to ask for any special blessing, but only that we may call Him Father. We want God Himself: My soul thirsteth for God, for the living God. We ask for no blessing, for we are fully blessed; but our soul breaketh for the longing it hath unto God. In silence we look up to Him, peaceful in His presence.

3. The longing for submission to God is also at times unutterable. It may be so because of a conflict of feeling. Some of you know what it is to say with Christ, Father, save me from this hour; to kneel with Him in Gethsemane. But against the pleading weakness of the flesh the spirit utters its protest; you know the conflict, the agony of prayer. As yet you cannot say, For this cause came I unto this hour, etc.; Not my will, but Thine be done. This is what the inner spirit longs for; but the longing to submit can only show itself in groanings which cannot be uttered.

4. Or it may be that we may have very definite desires, and yet not know what to pray for as we ought. We may be asking for the removal of a chastisement from a family or a nation; and yet so strong is our conviction of the righteousness and wisdom of God that we dare not ask its removal with absolute and importunate supplication. There are times when, if feelings alone prompted our prayers, we would wrestle with God; but knowing our ignorance, we fear that the answer to our petitions may be more a curse than a blessing. Desire is strong, but faith in the unknown will of God is stronger. We can but bow and trust with groanings which cannot be uttered.

III. Let me now call your attention to the doctrine which the text unfolds. Note--

1. The reality of the prayer which consists only of unutterable longings. Some may be inclined to treat all this as mere transcendentalism and mystic dreaming. Now, I might remind you that in ordinary life, feeling is often truer, as well as deeper, than thought, and that our profoundest, most powerful feelings cannot be uttered. Friends may find an intense joy in each others society without word being spoken: the members of a united family often yearn over one another with inexpressible love and longing. The aspirations of an ardent heart, the desires of a youth for distinction and service, often so vaguely, blindly put; but we expect far more from such than from one who can most clearly tell us all that is in his heart. But I content myself with saying that this is part of the Christian revelation. Paul knew of what he was speaking, and was sure the Romans would know it too. It was for no circle of enthusiasts he was writing here; but the busy, active society of Rome is bidden mark the care God takes to help the infirmities, and educate the spirit of His children. In feeling and desire, as well as in thought and purpose, God can recognise the spirit of the worshipper.

2. Its Divine origin. As there are some who, never having known feelings too deep for words, would treat an unspeakable prayer with scorn; so there may be others who, being conscious of such desires, seek to suppress them as the offspring of a diseased fancy. Consider the solemn blessedness of these words, The Spirit helpeth our infirmities. Perhaps we never feel our infirmity more than when in prayer. We cannot apprehend what prayer is; that the gift might be to us ruin, or eternal blessedness; that God takes note of the defects of our supplication; without feeling that we hold tremendous issues in our hands. Such a thought would check prayer altogether had we not the assurance of being helped to pray. We need not only the assurance of a higher wisdom, a fidelity that can withhold as well as grant, and an affectionate sympathy that can read the spirit rather than the letter of our requests; but also that our spirits be brought into fellowship with Gods Spirit, that our wills be made accordant with His. We must be enabled to pray aright, if we are to continue to pray at all.

3. Its intelligibility to God. Often what to cold bystanders seem merely odd antics, to the sympathising father are full of deep and beautiful significance. The boisterousness of a boy just back from school, which a stranger might wish to suppress, the parent sees to be the expression of a gladness in his home too full to be kept down. In the moody restlessness of a girl, who sees her parents burdened by an anxiety she cannot understand, they recognise a desire to share the burden. The blundering efforts of a child in a busy household, which often only increase confusion, are more than mere blunders; they show that the little one desires to help, and the loving wish is gratefully perceived by the parental spirit. So does our heavenly Father search our hearts. In the heavy meanings of the spirit, that even after forgiveness is dissatisfied with itself, He sees the longing to be delivered from the bondage of corruption, etc. In the unutterable cry for God, He reads a desire for communion with Him fuller than has yet been satisfied. In the struggle of the soul that knows not what to pray for as we ought, He recognises the passion for submission, however hard it may be to submit. Our text, moreover, speaks of the mind, or intent of the Spirit. There is a purpose in these apparently purposeless groanings, an end after which this dim feeling is groping. God sees a meaning in that which to us has as yet no meaning. He sees the petitions to which the Spirit is prompting, although to us as yet they have not taken the form of petitions. Let us not say there is no reality in feelings too deep for us to set out in language; they are to God full of reality; these are the prayers which are surest of response. He that searcheth the hearts, etc. (A. Mackennal, D.D.)

Prayer written in the heart by the Holy Spirit

The feeblest prayer, if it be sincere, is written by the Holy Spirit upon the heart, and God will always own the handwriting of the Holy Spirit. Frequently certain kind friends from Scotland send me for the Orphanage some portions of what one of them called the other day filthy lucre,--namely, dirty f1 notes. Now these f1 notes certainly look as if they were of small value. Still, they bear the proper signature, and they pass well enough, and I am very grateful for them. Many a prayer that is written on the heart by the Holy Spirit seems written with faint ink, and, moreover, it appears to be blotted and defiled by our imperfection; but the Holy Spirit can always read His own handwriting. He knows His own notes, and when He has issued a prayer He will not disown it. Therefore, the breathing which the Holy Ghost works in us will be acceptable with God. (C. H. Spurgeon.)

The intercession of the Spirit

When the Spirit maketh intercession for use it is not by any direct supplication from Himself to God; but it is by becoming the Spirit of grace and supplication in us. The man whom He prays for is the organ of His prayer. The prayer passes, as it were, from the Spirit through Him who is the object of it. Those groanings of the Spirit which cannot be uttered, are those desires wherewith the heart of a seeker after Zion is charged; and which, in defect of language, and even clear conceptions, can only find vent in the ardent but unspeakable breathings. Now these are called hero the groanings of the Spirit, because it is He who hath awakened them in the spirit of man. It is not that there is any want either of light or of utterance about Him; but He doeth His work gradually upon us, and often infuses a desirousness into our hearts before He reveals the truth with distinctness to our understandings. He walketh by progressive footsteps, in accomplishing the creation of a new moral world--even as He did when employed in the creation of the old. He then moved upon the face of the waters, before He said, Let there be light. The dark and muddy element was first put into agitation, and the very turbulence into which it was thrown may have just thickened at the first that very chaos out of which it was emerging; and so it often is when the Spirit begins to move upon the soul. There is labour without light--a busy fermentation of shadowy and floating desires and indistinct feelings, whether of a present misery or a future and somehow attainable enlargement. There is perfect light and liberty with Him. But when He comes into contact, and especially at the first, with a soul before dead in trespasses and sins--when, instead of doing the work separately and by Himself, He does it through the opaque medium of a corrupt human soul--we should not marvel, though the prayers that even He hath originated, be tinged with the obscurity of that dull and distorted medium through which they have to pass. We know that to the sun in the firmament we should ascribe not merely the splendour of the risen day, but even the faintest streaks of twilight. It is because of the gross and intervening earth that, though something be seen at the earliest dawn, it is yet seen so dimly, and the eye is still bewildered among visionary and unsettled forms, while it wanders over the landscape. And, in like manner, it is the Spirit to whom we shall owe at last the effulgence of a complete manifestation; and to whom also we owe at present even the misty and troubled light that hath excited us to seek, but is scarcely able to guide us in our inquiries. And this imperfection is not because of Himself, in whom there is perfect and unclouded splendour. It is only because of the gross and terrestrial mind upon which He operates. There is the conflict of two ingredients, even the light that is in Him and the darkness that is in us; and the result of the conflict is prayer, but prayer mixed with much remaining ignorance. It is the mixture of His intercession with our unutterable groanings--an obscure day that precedes the daylight of the soul--a lustre that cometh from Him, but tarnished with the soil and broken with the turbulence of our own nature. And, therefore, to comfort all who are labouring among the disquietudes of such a condition, we affirm that the heavenly visitant may have made His entrance, and have begun the process of a glorious transformation on the materials of their inward chaos. The spiritual twilight may now be breaking out as the harbinger of a coming glory, as the dim flickerings of that light which shineth more and more unto the perfect day. There is an example remarkably analogous to this in the old prophets. They spake only as they were moved by the Holy Ghost; and though He, of course, knew the meaning of all that He had inspired Himself, yet they knew but little or nothing of the sense that lay under them. And, accordingly, they are described as prying into the sense of their own prophecies (1Pe_1:10-12). So holy men of the present day, and more especially at the outset of their holiness, might feel the inspiration of a strong desirousness from above, and yet be ignorant of the whole force and meaning of their own prayers. But this state of darkness is not a desirable one to be persisted in. One would not choose to live always in twilight. Labour after distinct and satisfying apprehensions of the truth as it is in Jesus. Seek to know your disease; and seek to know the powers and the properties of that medicine which is set forth in the gospel. Study and search with diligence, and by a careful perusal of Holy Writ, in the economy of a mans restoration. Even in this work, too, you must have the Spirit to help your infirmities. For He is the Spirit of wisdom, as well as of prayer, and gives you revelation in the knowledge of Christ. You increase by Him in acquaintance with God; and though at the beginning of His work, and perhaps for some time afterwards, there may be a sore conflict of doubts and desires and difficulties--yet such is the process of this work, that you will at length come to experience that where the Spirit of the Lord is, there is light--where the Spirit of the Lord is, there is liberty. (T. Chalmers, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 8:26-27. Likewise the Spirit, &c. — Besides the hope of future felicity and glory, which our holy profession administers to us for our support and comfort amid all the difficulties of our Christian course, we have moreover this important privilege, that the Holy Spirit of God helpeth our infirmities — The word αντιλαμβανεται, here rendered helpeth, literally expresses the action of one who assists another to bear a burden, by taking hold of it on the opposite side, and bearing it with him, as persons do who assist one another in carrying heavy loads. Dr. Doddridge here interprets the clause, the Holy Spirit lendeth us his helping hand under all our burdens or infirmities. The word ασθενειαις, translated infirmities, signifies weaknesses and diseases, primarily of the body, but it is often transferred to the mind. Our understandings are weak, particularly in the things of God; our faith is weak, our desires and prayers are weak; of which last particular Ambrose interprets this expression here; an interpretation which seems to be confirmed by what follows in the text. For we know not what we should pray for — Of this Paul himself was an example, when he prayed thrice, it seems improperly, to be delivered from the thorn in the flesh, 2Co 12:8-9. Much less are we able to pray for any thing which we see needful for us, as we ought — That is, with such sincerity, humility, desire, faith, fervency, importunity, perseverance, as ought to attend all our prayers, at least for spiritual and eternal blessings. But the Spirit itself maketh intercession for us — In our hearts, even as Christ does in heaven, guiding our minds to suitable petitions, and exciting in them correspondent affections, and even inspiring us with that intense ardent of holy desire, which no words can express, but which vent themselves in unutterable groanings, the matter of which is from ourselves; but as they are excited in us by the Holy Spirit, they are therefore here ascribed to its influence. The expression, στεναγμοις αλαλητοις, however, is literally, not unutterable, but unuttered groanings. The apostle having observed, Rom 8:22, that every creature groaneth to be delivered from vanity and corruption; also having told us, Rom 8:23, that they who have the first-fruits of the Spirit groan within themselves, waiting for the redemption of the body; he now assures us, that these secret groanings and vehement desires, especially under the pressure of affliction, proceed from the influence of the Divine Spirit, and therefore are not fruitless. And he that searcheth the hearts — Wherein the Spirit dwells and intercedes; knoweth — Though man cannot utter it; what is the mind — Τι το φρονημα, what is the desire, or intention, of the Spirit — Namely, of his Spirit, in thus influencing our minds, all the secret emotions and workings of which he reads and perfectly understands; for he maketh intercession for the saints according to the will of God — In a manner worthy of him, and acceptable to him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Gracious aids, through the Divinely Foreseen and Accomplished Stages, to the Final Glorification, Rom_8:26-30.

The emphatic passage is Rom_8:29-30, and for it the previous verses prepare. The gracious aids are the helping Spirit, (Rom_8:26,) the concurrence of the Heart-searcher, (Rom_8:27,) and all things in cooperation, (Rom_8:28;) resulting in the final successive stages, (Rom_8:29-30.)

26. Likewise the Spirit—Likewise, that is in addition to all its other gracious offices in Rom_8:11; Rom_8:16.

Our infirmities—True reading, our infirmity; namely, our ignorant infirmity regarding prayer, mentioned in next clause.

Should pray for—If we look into recorded heathen prayers we find them offered almost exclusively for earthly goods; for goods which may prove our harm and ruin. The spirit of Christianity teaches us to be unsure as to the desirableness of any particular human advantage we might name; teaching us rather to leave such things to God, and to aspire after the only true and sure good, God himself.

Maketh intercession—While Christ maketh intercession for us above, the blessed Spirit frameth our own intercession for us within. His prayer is an inner prayer within our prayer, a silent Divine voice within our voice, the soul of which our prayer is the body.

Groanings… uttered—Groanings not articulated, because pregnant with a meaning too deep for man to shape into words.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_8:26. The Spirit itself maketh intercession for us.—The divine Spirit works in the human spirit. ἐντυγχάνω, to light upon, to meet with a person. Then to go to meet a person for supplication. Hence to entreat, to pray; ὑπέρ, with genitive of person, to make intercession for any one.

Rom_8:27.—Though the prayer be, as some interpret the words, indistinct and inarticulate groanings, yet the divine Spirit can interpret every prayer which is inspired by Him.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_8:26-27

The spirit temple.—We are exhorted to remember St. Chrysostom’s celebrated saying with reference to the Shekinah, or ark of testimony, the visible representation of God among the Hebrews, “The true Shekinah is man”; the essence of our being is a breath of heaven, the highest being reveals itself in man. The highest being reveals itself in the spiritual man, for the divine Spirit helps our general weakness, suggests and leads our devotions. A radiancy of glory illuminates that human temple in which the Holy Spirit dwells.

I. Man is still a temple, but in ruins.—On the front of the human temple might once be read the inscription, “Here God dwells.” But the glory has departed; the lamps are extinct; the altar is overturned; the golden candlesticks are displaced; sweet incense is exchanged for poisonous vapour; homely order is turned into confusion; the house of prayer has become a den of thieves; Ichabod may be read on the ruins. The divine Spirit must purify the courts, restore the ruins, beautify the desolate places, and make a temple where incense and a pure offering shall arise to the Lord God of hosts.

II. Believing man is a temple restored.—It is sad to walk among the ruins of a deserted temple. It is pleasant to see that temple being reconstructed and rising out of its ruins even more beautiful than before. A saved man is a reconstructed temple. The broken carved work is so repaired that it surpasses in beauty the primeval glory; the altar is re-erected; the lamps glow with divine light; the golden candlesticks gleam with heavenly lustre; sweet incense floats through the aisles; gracious strains of music rise and swell to the lofty dome.

III. The believing man is a temple glorified.—We visit some earthly temples because they enshrine the sacred dust of departed heroes. They are like chapels of the dead. The temple of a believing man enshrines the living. The Holy Spirit glorifies the human spirit by His indwelling and His co-operating agency. We are to be the living temples of a living and indwelling Spirit. The essence of the spiritual man’s life is, not a mere breath from heaven, but an abiding and a life-giving influence.

IV. The believing man is a temple supported.—Our stone temples are supported by external buttresses. The weakness is repaired by outward appliances. The temples of spiritual humanity are supported by inward appliances. The Holy Spirit is the directing agent. Likewise the Spirit also helpeth our infirmity, helps our general weakness, and makes us divinely strong. Hope is a sustaining grace. The Holy Spirit is a sustaining influence; likewise the spirit also. The human and the divine conjoin to subserve the gracious needs of a spiritual man groaning, sighing, and waiting for the infinite good.

V. The believing man is a temple inspired.—We cannot breathe into temples of stone divine yearnings. The Holy Spirit breathes into the temple of the spiritual man glorious aspirations. Our sighings after the infinite good are not our own; they are produced in us by One greater than our hearts. The groanings of the divine Spirit’s productions are not the groanings of a creation subject to bondage, vanity, and corruption, but the sighings of a renewed soul for a vaster and a higher life. These groanings tell of the kingdom of God within a man. The poet’s song sometimes tells of saddest thought; these groanings sing the poem of God’s kingdom established.

VI. The believing man is a temple where true worship is offered.—The earthly temple is not built and set apart to be admired as a piece of architecture. The Christian man is not set apart to be the lifeless monument of divine grace. Here true prayer is offered,—no Gregorian chants; no pealing anthems; no angel-voiced boys sweetly warbling words they do not feel; no elaborate prayers either read, extempore or memoriter, for the prayer is unformulated, unexpressed, What a strange worship! Groanings and sighings are heard in the temple—heard not by human ears, but by the divine mind. The divine Spirit in the human spirit maketh intercession. The temple is thus blessedly consecrated.

VII. The believing man is a temple where divine interpretations are given.—Our interpretations are often no interpretations. Misleading words are sometimes used to conceal our ignorance. The Spirit’s interpretations are real. “He that searcheth the hearts knoweth what is the mind of the Spirit.” He knoweth also the true mind of the yearning nature.

VIII. The believing man is a temple where divine harmonies prevail.—Here are harmonies not heard by human ears. The human will is made submissive to the divine will. Intercessions are going on within us and above us according to the will of God. A life according to the divine plan is a life of harmony. Temple service conducted by the Holy Spirit has not one discordant element. Let us learn the condescension of God and the true dignity of man. God by His Spirit dwells with and in men upon the earth. The true dignity of man consists in being the habitation of God by His Holy Spirit. Let the lamps of light and of love be ever trim, the one shining with heavenly brightness and the other burning with pious fervour. Let the beauties of holiness adorn the temple. In prayer let us seek to catch the tones of the still, small voice of the indwelling Spirit. Let man open the door of his heart-temple to the divine Seeker. “Behold, I stand at the door, and knock.” Can man let Him wait? Behold the desolation, and behold the true Repairer. Behold the discords, and behold the true Harmoniser. Surely man will say, Come in, Thou heavenly Restorer; take full possession of my nature; let my human spirit be the temple, unworthy though it be, for the divine Spirit!

Unutterable groans.—“Groanings that cannot be uttered.” It is with the Holy Spirit that we are here brought face to face, or set side by side. As Christ does the whole work for us, so the Holy Spirit does the whole work in us. He is not visible, nor audible, nor palpable; but not on that account the less real and personal. Here, it is His way of dealing with us and our infirmities that it is particularly referred to. We are described as feeble men, bearing on our shoulders a burden too heavy to be borne; He comes up to us, not exactly to take away the burden, nor to strengthen us under it, but to put His own almighty shoulder under it, in the room of (ἀντι) and along with (συν) ours; thus lightening the load, though not changing it; and bearing the heavier part of it with His own almightiness. Thus it is that He “helpeth” (συναντιλαμβάνεται) our infirmities; making us to feel both the burden and the infirmity all the while that He helps; nay, giving us such a kind and mode of help as will keep us constantly sensible of both. This is especially true in regard to our prayers. Here it is that His “help” comes in so effectually and so opportunely; so that we are made to “pray in the Holy Ghost” (Jud_1:20), to “pray with all prayer and supplication in the Spirit” (Eph_6:18). Let us, then, learn:—

I. True prayer is from the indwelling Spirit.—It is He that wakes up prayer in us, both as to its matter and its manner. We knew not what or how to pray.

II. True prayer takes the form of a divine intercession.—We have Christ in heaven on the throne, and the Spirit on earth in our hearts, interceding; Christ pleading for us as if we were one with Him, the Spirit pleading in us as if we were one with Him and He with us.

III. True prayer often takes the form of groans.—The longings produced in us by the indwelling Spirit are such as cannot give vent to themselves in words. Our hearts are too full; our voice is choked; articulation is stifled; we can only groan. But the groan is true prayer. Man could not interpret it; we ourselves do not fully understand it. But God does. “He knows the meaning of the Spirit’s ‘groans’ ” (Baxter). For thus we groan with the rest of a groaning creation; and all these groans are at length to be heard and fully answered.

1. Put yourself into the hands of the Spirit, for prayer and everything else.

2. Grieve not the Spirit. He is willing to come to you, and take up your case; but beware of grieving Him.

3. Pray much. Pray in the Spirit. Delight in prayer. Cherish the Spirit’s groans.—H. Bonar.

SUGGESTIVE COMMENTS ON Rom_8:26-27

Prayer.—True prayer is not pestering the throne with passionate entreaties that a certain method of deliverance which seems best to us should be forthwith effected; but is a calm utterance of need, and a patient, submissive expectance of fitting help, of which we dare not define the manner or the time. They are wisest, most trustful, and reverent who do not seek to impose their notions or wills on the clearer wisdom and deeper love to which they betake themselves, but are satisfied with leaving all to His arbitrament. True prayer is the bending of our own wills to the divine, not the urging of ours on it. When Hezekiah received the insolent letter from the invader, he took it and “spread it before the Lord,” asking God to read it, leaving all else to Him to determine, as if he had said, Behold, Lord, this boastful page. I bring it to Thee’ and now it is Thine affair more than mine. The burden which we roll on God lies lightly on our own shoulders; and if we do roll it thither, we need not trouble ourselves with the question of how He will deal with it.—Maclaren.

The Spirit helps in our groaning.—The Holy Spirit, by means of the gospel which explains the meaning of the death of Christ, makes us conscious of God’s love; and thus gives us the confidence of children, and elicits the cry, My Father God. Since this cry is the result of the Spirit’s presence in our heart, it is the cry both of our own spirit and of the Spirit of God. It is uttered amid weariness and sorrow. Our present circumstances are utterly at variance with our true dignity as revealed by the Spirit. The contrast makes the present life a burden, and compels us to look forward eagerly to the day when we shall take our proper place as the sons of God. Our dissatisfaction with present surroundings, and our yearning for something better, give rise to inward groanings which words cannot express. Since these are a result of the filial confidence with which the Spirit by His own presence fills our hearts, they are the groans both of our own spirit and of the Spirit of God. Whatever is at variance with our dignity as sons is at variance with His purpose touching us. Whatever hinders the full development of our sonship hinders His work in us. Hence our yearning is the expression of His mind concerning us. Therefore by moving us to yearn He groans and yearns within us. By so doing He helps us in a way in which we specially need help. Left to ourselves, we should desire and long for that which is not good. But now we are sure that our longings are according to God’s will, for they are wrought in us by His Spirit. Again, since our longings express the purpose of the Spirit, they plead with God for their own fulfilment. To gratify our yearnings is to accomplish the purpose of His own Spirit—i.e., of Himself. Therefore by filling our hearts with His own desires and purposes concerning us the Spirit within us cries to the Father above us. This cry the Father cannot refuse to answer. That the voice is inaudible does not lessen its efficacy; for God hears the silent wish of the heart. He knows the purpose for which the Spirit has come to dwell within us—knows it to be in accordance with His own will, and to be a purpose of blessing for men whom God has made specially His own. In short, our own yearnings, resulting as they do from the presence of the Spirit, are themselves a pledge of their own realisation.—Beet.

ILLUSTRATIONS TO CHAPTER 8

Rom_8:26. Gray’s teleautograph.—“The Spirit itself maketh intercession for us.” Through Christ the Holy Spirit communicates our desires to God and God’s grace to us. He speaks our particular wants to God Professor Gray’s teleantograph enables one to transmit his own handwriting by wire to a great distance. What is written in Chicago is reproduced in facsimile in a distant city. It is especially adapted for commercial purposes and the practical work of business men. So God’s Spirit reproduces our desires, words, and deeds; and we have a witness in heaven and a record on high: all is spoken in heaven.—Benignitas.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Romans

THE INTERCEDING SPIRIT

Rom 8:26.

Pentecost was a transitory sign of a perpetual gift. The tongues of fire and the rushing mighty wind, which were at first the most conspicuous results of the gifts of the Spirit, tongues, and prophecies, and gifts of healing, which were to the early Church itself and to onlookers palpable demonstrations of an indwelling power, were little more lasting than the fire and the wind. Does anything remain? This whole great chapter is Paul’s triumphant answer to such a question. The Spirit of God dwells in every believer as the source of his true life, is for him ‘the Spirit of adoption’ and witnesses with his spirit that he is a child of God, and a joint-heir with Christ. Not only does that Spirit co-operate with the human spirit in this witness-bearing, but the verse, of which our text is a part, points to another form of co-operation: for the word rendered in the earlier part of the verse ‘helpeth’ in the original suggests more distinctly that the Spirit of God in His intercession for us works in association with us.

First, then-

I. The Spirit’s intercession is not carried on apart from us.

Much modern hymnology goes wrong in this point, that it represents the Spirit’s intercession as presented in heaven rather than as taking place within the personal being of the believer. There is a broad distinction carefully observed throughout Scripture between the representations of the work of Christ and that of the Spirit of Christ. The former in its character and revelation and attainment was wrought upon earth, and in its character of intercession and bestowment of blessings is discharged at the right hand of God in heaven; the whole of the Spirit’s work, on the other hand, is wrought in human spirits here. The context speaks of intercession expressed in ‘groanings which cannot be uttered,’ and which, unexpressed though they are, are fully understood ‘by Him who searches the heart.’ Plainly, therefore, these groanings come from human hearts, and as plainly are the Divine Spirit’s voicing them.

II. The Spirit’s intercession in our spirits consists in our own divinely-inspired longings.

The Apostle has just been speaking of another groaning within ourselves, which is the expression of ‘the earnest expectation’ of ‘the adoption, to wit, the redemption of our body’; and he says that that longing will be the more patient the more it is full of hope. This, then, is Paul’s conception of the normal attitude of a Christian soul; but that attitude is hard to keep up in one’s own strength, because of the distractions of time and sense which are ever tending to disturb the continuity and fixity of that onward look, and to lead us rather to be satisfied with the gross, dull present. That redemption of the body, with all which it implies and includes, ought to be the supreme object to which each Christian heart should ever be turning, and Christian prayers should be directed. But our own daily experience makes us only too sure that such elevation above, and remoteness from earthly thoughts, with all their pettinesses and limitations, is impossible for us in our own strength. As Paul puts it here, ‘We know not what to pray for’; nor can we fix and focus our desires, nor present them ‘as we ought.’ It is to this weakness and incompleteness of our desires and prayers that the help of the Spirit is directed. He strengthens our longings by His own direct operation. The more vivid our anticipations and the more steadfast our hopes, and the more our spirits reach out to that future redemption, the more are we bound to discern something more than human imaginings in them, and to be sure that such visions are too good not to be true, too solid to be only the play of our own fancy. The more we are conscious of these experiences as our own, the more certain we shall be that in them it is not we that speak, but ‘the Spirit of the Father that speaketh in us.’

III. These divinely-inspired longings are incapable of full expression.

They are shallow feelings that can be spoken. Language breaks down in the attempt to express our deepest emotions and our truest love. For all the deepest things in man, inarticulate utterance is the most self-revealing. Grief can say more in a sob and a tear than in many weak words; love finds its tongue in the light of an eye and the clasp of a hand. The groanings which rise from the depths of the Christian soul cannot be forced into the narrow frame-work of human language; and just because they are unutterable are to be recognised as the voice of the Holy Spirit.

But where amidst the Christian experience of to-day shall we find anything in the least like these unutterable longings after the redemption of the body which Paul here takes it for granted are the experience of all Christians? There is no more startling condemnation of the average Christianity of our times than the calm certainty with which through all this epistle the Apostle takes it for granted that the experience of the Roman Christians will universally endorse his statements. Look for a moment at what these statements are. Listen to the briefest summary of them: ‘We cry, Abba, Father’; ‘We are children of God’; ‘We suffer with Him that we may be glorified with Him’; ‘Glory shall be revealed to usward’; ‘We have the first-fruits of the Spirit’; ‘We ourselves groan within ourselves’; ‘By hope were we saved’; ‘We hope for that which we see not’; ‘Then do we with patience wait for it’; ‘We know that to them that love God all things work together for good’; ‘In all these things we are more than conquerors’; ‘Neither death nor life. . . nor any other creature shall be able to separate us from the love of God.’ He believed that in these rapturous and triumphant words he was gathering together the experience of every Roman Christian, and would evoke from their lips a confident ‘Amen.’ Where are the communities to-day in whose hearing these words could be reiterated with the like assurance? How few among us there are who know anything of these ‘groanings which cannot be uttered!’ How few among us there are whose spirits are stretching out eager desires towards the land of perpetual summer, like migratory birds in northern latitudes when the autumn days are shortening and the temperature is falling!

But, however we must feel that our poor experience falls far short of the ideal in our text, an ideal which was to some extent realised in the early Christian Church, we must beware of taking the imperfections of our experience as any evidence of the unreality of our Christianity. They are a proof that we have limited and impeded the operation of the Spirit within us. They teach us that He will not intercede ‘with groanings which cannot be uttered’ unless we let Him speak through our voices. Therefore, if we find that in our own consciousness there is little to correspond to those unuttered groanings, we should take the warning: ‘Quench not the Spirit.’ ‘Grieve not the Holy Spirit of God in whom ye were sealed unto the day of redemption.’

IV. The unuttered longings are sure to be answered.

He that searcheth the heart knows the meaning of the Spirit’s unspoken prayers; and looking into the depths of the human spirit interprets its longings, discriminating between the mere human and partial expression and the divinely-inspired desire which may be unexpressed. If our prayers are weak, they are answered in the measure in which they embody in them, though perhaps mistaken by us, a divine longing. Apparent disappointment of our petitions may be real answers to our real prayer. It was because Jesus loved Mary and Martha and Lazarus that He abode still in the same place where He was, to let Lazarus die that He might be raised again. That was the true answer to the sisters’ hope of His immediate coming. God’s way of giving to us is to breathe within us a desire, and then to answer the desire inbreathed. So, longing is the prophecy of fulfilment when it is longing according to the will of God. They who ‘hunger and thirst after righteousness’ may ever be sure that their bread shall be given them, and their water will be made sure. The true object of our desires is often not clear to us, and so we err in translating it into words. Let us be thankful that we pray to a God who can discern the prayer within the prayer, and often gives the substance of our petitions in the very act of refusing their form.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 19

THE SPIRIT OF PRAYER IN THE SAINTS: THEIR PRESENT AND ETERNAL WELFARE IN THE LOVE OF

Rom_8:26-39

IN the last paragraph the music of this glorious didactic prophecy passed, in some solemn phrases, into the minor mood. "If we share His sufferings"; "The sufferings of this present season"; "We groan within ourselves"; "In the sense of our hope we were saved." All is well. The deep harmony of the Christians full experience, if it is full downwards as well as upwards, demands sometimes such tones; and they are all music, for they all express a life in Christ, lived by the power of the Holy Ghost. But now the strain is to ascend again into its largest and most triumphant manner. We are now to hear how our salvation, though its ultimate issues are still things of hope, is itself a thing of eternity-from everlasting to everlasting. We are to be made sure that all things are working now, in concurrent action, for the believers good; and that his justification is sure; and that his glory is so certain that its future is, from his Lords point of sight, present; and that nothing, absolutely nothing, shall separate him from the eternal love.

But first comes one most deep and tender word, the last of its kind in the long argument, about the presence and power of the Holy Ghost. The Apostle has the "groan" of the Christian still in his ear, in his heart; in fact, it is his own. And he has just pointed himself and his fellow believers to the coming glory, as to a wonderful antidote; a prospect which is at once great in itself and unspeakably suggestive of the greatness given to the most suffering and tempted saint by his union with his Lord. As if to say to the pilgrim, in his moment of distress, "Remember, you are more to God than you can possibly know; He has made you such, in Christ, that universal Nature is concerned in the prospect of your glory." But now, as if nothing must suffice but what is directly divine, he bids him remember also the presence in him of the Eternal Spirit, as his mighty but tenderest indwelling Friend. Even as "that blessed Hope," so, "likewise also," this blessed present Person, is the weak ones power. He takes the man in his bewilderment, when troubles from without press him, and fears from within make him groan, and he is in sore need, yet at a loss for the right cry. And He moves in the tired soul, and breathes himself into its thought, and His mysterious "groan" of divine yearning mingles with our groan of burthen, and the mans longings go out above all things not towards rest but towards God and His will. So the Christians innermost and ruling desire is both fixed and animated by the blessed Indweller, and he seeks what the Lord will love to grant, even Himself and whatever shall please Him. The man prays aright, as to the essence of the prayer, because (what a divine miracle is put before us in the words!) the Holy Ghost, immanent in him, prays through him.

Thus we venture, in advance, to explain the sentences which now follow. It is true that St. Paul does not explicitly say that the Spirit makes intercession in us, as well as for us. But must it not be so? For where is He, from the point of view of Christian life, but in us?

Then, in the same way, the Spirit also-"as well as the hope"-helps, as with a clasping, supporting hand, our weakness, our shortness and bewilderment of insight, our feebleness of faith. For what we should pray for as we ought, we do not know; but the Spirit Itself interposes to intercede for us with groanings unutterable; but (whatever be the utterance or no utterance) the Searcher of our hearts knows what is the mind, the purport, of the Spirit; because Godwise, with divine insight and sympathy, the Spirit with the Father, He intercedes for saints.

Did He not so intercede for Paul, and in him, fourteen years before these words were written, when {2Co_12:7-10} the man thrice asked that "the thorn" might be removed, and the Master gave him a better blessing, the victorious overshadowing power? Did He not so intercede for Monica, and in her, when she sought with prayers and tears to keep her rebellious Augustine by her, and the Lord let him fly from her side-to Italy, to Ambrose, and so to conversion?

But the strain rises now, finally and fully, into the rest and triumph of faith. "We know not what we should pray for as we ought"; and the blessed Spirit meets this deep need in His own way. And this, with all else that we have in Christ, reminds us of a somewhat that "we know" indeed; namely, that all things, favourable or not in themselves, concur in blessing for the saints. And then he looks backward (or rather upward) into eternity, and sees the throne, and the King with His sovereign will, and the lines of perfect and infallible plan and provision which stretch from that Centre to infinity. These "saints," who are they? From one viewpoint, they are simply sinners who have seen themselves, and "fled for refuge to the" one possible "hope"; a "hope set before" every soul that cares to win it. From another viewpoint, that of "the eternal Mind and Order," they are those whom, for reasons infinitely wise and just, but wholly hidden in Himself, the Lord has chosen to be His own forever, so that His choice takes effect in their conversion, their acceptance, their spiritual transformation, and their glory.

There, as regards this great passage, the thought rests and ceases-in the glorification of the saints. What their Glorifier will do with them, and through them, thus glorified, is another matter. Assuredly He will make use of them in His eternal kingdom. The Church, made most blessed forever, is yet beatified, Ultimately, not for itself, but for its Head and for His Father. It is to be, in its final perfectness, "a habitation of God, in the Spirit." {Eph_2:22} Is He not so to possess it that the Universe shall see Him in it, in a manner and degree now unknown and unimaginable? Is not the endless "service" of the elect to be such that all orders of being shall through them behold and adore the glory of the Christ of God? Forever they will be what they here become, the bondservants of their Redeeming Lord, His Bride, His vehicle of power and blessing; "having of their own nothing, in Him all, and all for Him." No self-full exaltations await them in the place of light; or the whole history of sin would begin over again, in a new aeon. No celestial Pharisaism will be their spirit; a look downward upon less blessed regions of existence, as from a sanctuary of their own. Who can tell what ministries of boundless love will be the expression of their life of inexpressible and inexhaustible joy? Always, like Gabriel, "in the presence," will they not always also, like him, "be sent" {Luk_1:19} on the messages of their glorious Head, in whom at length, in the "divine event," "all things shall be gathered together"?

But this is not the thought of the passage now in our hands. Here, as we have said, the thought terminates in the final glorification of the saints of God, as the immediate goal of the process of their redemption.

But we know that for those who love God all things work together for good, even for those who, purpose-wise, are His called ones. "We know it," with the cognition of faith; that is to say, because He, absolutely trustworthy, guarantees it by His character, and by His word. Deep, nay, insoluble is the mystery, from every other point of view. The lovers of the Lord are indeed unable to explain, to themselves or others, how this concurrence of "all things" works out its infallible issues in them. And the observer from outside cannot understand their certainty that it is so. But the fact is there given and assured, not by speculation upon events, but by personal knowledge of an Eternal Person. "Love God, and thou shalt know."

They "love God," with a love perfectly unartificial, the genuine affection of human hearts, hearts not the less human because divinely new-created, regenerated from above. Their immediate consciousness is just this; we love Him. Not, we have read the book of life; we have had a glimpse of the eternal purpose in itself; we have heard our names recited in a roll of the chosen; but, we love Him. We have found in Him the eternal Love. In Him we have peace, purity, and that deep, final satisfaction, that view of "the King in His beauty," which is the summum bonum of the creature. It was our fault that we saw it no sooner, that we loved Him no sooner. It is the duty of every soul that He has made to reflect upon its need of Him, and upon the fact that it owes it to Him to love Him in His holy beauty of eternal Love. If we could not it was because we would not. If you cannot it is because, somehow and somewhere, you will not; will not put yourselves without reserve in the way of the sight. "Oh, taste and see that the Lord is good"; oh, love the eternal Love. But those who thus simply and genuinely love God are also, on the other side, "purpose-wise, His called ones"; "called," in the sense which we have found above to be consistently traceable in the Epistles; not merely invited, but brought in; not evangelised only, but converted. In each case of the happy company, the man, the woman, came to Christ, came to love God with the freest possible coming of the will, the heart. Yet each, having come, had the Lord to thank for the coming. The human personality had traced its orbit of will and deed, as truly as when it willed to sin and to rebel. But lo, in ways past our finding out, its free track lay along a previous track of the purpose of the Eternal; its free "I will" was the precise and fore-ordered correspondence to His "Thou shalt." It was the act of man; it was the grace of God.

Can we get below such a statement, or above it? If we are right in our reading of the whole teaching of Scripture on the sovereignty of God, our thoughts upon it, practically, must sink down, and must rest, just here. The doctrine of the Choice of God, in its sacred mystery, refuses-so we humbly think-to be explained away so as to mean in effect little but the choice of man. But then the doctrine is "a lamp, not a sun." It is presented to us everywhere, and not least in this Epistle, as a truth not meant to explain everything, but to enforce this thing-that the man who as a fact loves the eternal Love has to thank not himself but that Love that his eyes, guiltily shut, were effectually opened. Not one link in the chain of actual Redemption is of our forging-or the, whole would indeed be fragile. It is "of Him" that we, in this great matter, will as we ought to will. I ought to have loved God always. It is of His mere mercy that I love Him now.

With this lesson of uttermost humiliation the truth of the heavenly Choice, and its effectual Call, brings us also that of an encouragement altogether divine. Such a "purpose" is no fluctuating thing, shifting with the currents of time. Such a call to such an embrace means a tenacity, as well as a welcome worthy of God. "Who shall separate us? Neither shall any pluck them out of MY Fathers hand." And this is the motive of the words in this wonderful context, where everything is made to bear on the safety of the children of God, in the midst of all imaginable dangers. For whom He knew beforehand, with a foreknowledge which, in this argument, can mean nothing short of foredecision-no mere foreknowledge of what they would do, but rather of what He would do for them-those he also set apart beforehand, for conformation, deep and genuine, a resemblance due to kindred being, to the image, the manifested Countenance of His Son, that He might be firstborn amongst many brethren, surrounded by the circling host of kindred faces, congenial beings, His Fathers children by their union with Himself. So, as ever in the Scriptures, mystery bears full on character. The man is saved that he may be holy. His "predestination" is not merely not to perish, but to be made like Christ, in a spiritual transformation, coming out in the moral features of the family of heaven. And all bears ultimately on the glory of Christ. The gathered saints are an organism, a family, before the Father; and their vital Centre is the Beloved Son, who sees in their true sonship the fruit of "the travail of His soul."

But those whom He thus set apart beforehand, He also called, effectually drew so as truly and freely to choose Christ; and those whom He thus called to Christ, He also justified in Christ, in that great way of propitiation and faith of which the Epistle has so largely spoken; but those whom He thus justified, He also glorified. "Glorified": it is a marvellous past tense. It reminds us that in this passage we are placed, as it were, upon the mountain of the Throne; our finite thought is allowed to speak for once (however little it understands it) the language of eternity, to utter the facts as the Eternal sees them. To Him, the pilgrim is already in the immortal country; the bondservant is already at his days end, receiving his Masters "Well done, good and faithful." He to whom time is not as it is to us thus sees His purposes complete, always and forever. We see through His sight in hearing His word about it. So for us, in wonderful paradox, our glorification is presented, as truly as our call, in terms of accomplished fact.

Here, in a certain sense, the long golden chain of the doctrine of the Epistle ends-in the hand of the King who thus crowns the sinners whose redemption, faith, acceptance, and holiness, He had, in the Heaven of His own Being, fore-willed and fore-ordered, "before the world began," above all time. What remains of the chapter is the application of the doctrine. But what an application! The Apostle brings his converts out into the open field of trial, and bids them use his doctrine there. Are they thus dear to the Father in the Son? Is their every need thus met? Is their guilt cancelled in Christs mighty merit? Is their existence filled with Christs eternal Spirit? Is sin thus cast beneath their feet, and is such a heaven opened above their heads? "Then what have they to fear," before man, or before God? What power in the universe, of whatever order of being, can really hurt them? For what can separate them from their portion in their glorified Lord, and in His Fathers love in Him? Again we listen, with Tertius, as the voice goes on:

What therefore shall we say in view of these things? If God is for us, who is against us? He who did not spare His own true Son, but for us all handed Him over to that awful expiatory, propitiatory, darkness and death, so that He was "pleased to bruise Him, to put Him to grief," {Isa_53:10} all for His own great glory, but, no whit the less, all for our pure blessing; how (wonderful "how"!) shall He not also with Him, because all is included and involved in Him who is the Fathers All, give us also freely all things ("the all things that are")? And do we want to be sure that He will not after all find a flaw in our claim, and cast us in His court? Who will lodge a charge against Gods chosen ones? Will God-who justifies them.? Who will condemn them if the charge is lodged? Will Christ-who died, nay, rather, who rose, who is on the right hand of God, who is actually interceding for us? (Observe this one mention in the whole Epistle of His Ascension, and His action for us above, as He is, by the fact of His Session on the Throne, our sure Channel of eternal blessing, unworthy that we are.) Do we need assurance, amidst "the sufferings of this present time," that through them always the invincible hands of Christ clasp us, with untired love? We "look upon the covenant" of our acceptance and life in Him who died for us, and who lives both for and in us, and we meet the fiercest buffet of these waves in peace. Who shall sunder us from the love of Christ? There rise before him, as he asks, like so many angry personalities, the outward woes of the pilgrimage. Tribulation? or Perplexity? or Persecution? or Famine? or Nakedness? or Peril? or Sword? As it stands written, in that deep song of anguish and faith {Ps. 44} in which the elder Church, one with us in deep continuity, tells her story of affliction, "For Thy sake we are done to death all the day long; we have been reckoned, estimated, as sheep of slaughter." Even so. But in these things, all of them, we more than conquer; not only do we tread upon our foes; we spoil them, we find them occasions of glorious gain, through Him who loved us. For I am sure that neither death, nor life, life with its natural allurements or its bewildering toils, nor angels, nor principalities, nor powers, whatever Orders of being unfriendly to Christ and His saints the vast Unseen contains, nor present things, nor things to come, in all the boundless field of circumstance and contingency, nor height, nor depth, in the illimitable sphere of space, nor any other creature, no thing, no being, under the Uncreated One, shall be able to sunder us, "us" with an emphasis upon the word and thought, from the love of God, which is in Christ Jesus our Lord-from the eternal embrace wherein the Father embosoms the Son, and, in the Son, all who are one with Him.

So once more the divine music rolls itself out into the blessed Name. We have heard the previous cadences as they came in their order; "Jesus our Lord, who was delivered because of our offences, and was raised again because of our justification"; {Rom_4:25} "That grace might reign, through Jesus Christ our Lord"; {Rom_5:21} "The gift of God is eternal life, in Jesus Christ our Lord"; {Rom_6:23} "I thank God through Jesus Christ our Lord". {Rom_7:25} Like the theme of a fugue it has sounded on, deep and high; still, always, "our Lord Jesus Christ," who is all things, and in all, and for all, to His happy believing members. And now all is gathered up into this. Our "Righteousness, and Sanctification, and Redemption," {1Co_1:30} the golden burthens of the third chapter, and the sixth, and the eighth, are all, in their living ultimate essence, "Jesus Christ our Lord." He makes every truth, every doctrine of peace and holiness, every sure premiss and indissoluble inference, to be life as well as light. He is pardon, and sanctity, and heaven. Here, finally, the Eternal Love is seen not as it were diffused into infinity, but gathered up wholly and forever in Him. Therefore to be in Him is to be in It. It is to be within the clasp which surrounds the Beloved of the Father.

Some years ago we remember reading this passage, this close of the eighth chapter, under moving circumstances. On a cloudless January night, late arrived in Rome, we stood in the Coliseum, a party of friends from England. Orion, the giant with the sword, glimmered like a spectre, the spectre of persecution, above the huge precinct; for the full moon, high in the heavens, overpowered the stars. By its light we read from a little Testament these words, written so long ago to be read in that same City; written by the man whose dust now sleeps at Tre Fontane, where the executioner dismissed him to be with Christ; written to men and women some of whom at least, in all human likelihood, suffered in the same Amphitheatre, raised only twenty-two years after Paul wrote to the Romans, and soon made the scene of countless martyrdoms. "Do you want a relic?" said a Pope to some eager visitor. "Gather dust from the Coliseum; it is all the martyrs."

We recited the words of the Epistle, and gave thanks to Him who had there triumphed in His saints over life and death, over beasts, and men, and demons. Then we thought of the inmost factors in that great victory; Truth and Life. They "knew whom they had believed"-their Sacrifice, their Head, their King. He whom they had believed lived in them, and they in Him, by the Holy Ghost given to them. Then we thought of ourselves, in our circumstances so totally different on the surface, yet carrying the same needs in their depths. Are we, too, to overcome, in "the things present" of our modern world, and in face of "the things to come" yet upon the earth? Are we to be "more than conquerors," winning blessing out of all things, and really living "in our own generation" {Act_13:36} as the bondmen of Christ and the sons of God? Then for us also the absolute necessities are-the same Truth, and the same Life. And they are ours, thanks be to the Name of our salvation. Time hath no more dominion over them, because death hath no more dominion over Him. For us, too, Jesus died. In us, too, by the Holy Ghost, He lives.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 8:26. Καὶ, even) Not only the whole creation (every creature) groans, but the Holy Spirit Himself affords assistance; comp. Rom 8:23, note 2. On both sides, believers have such as groan with them, and make common cause with them;—on the one side, they have the whole creation [creature]; on the other, what is of still more importance, they have the Spirit. In as far as the Spirit groans, it respects us: in as far as He also affords assistance [‘helps,’] it respects the creature [creation].—συναντιλαμβάνεται) σὺν has the same force in this compound as in συμμαρτυρεῖ, Rom 8:16, [i.e., along with us].—ταῖς ἀσθενείαις) infirmities, which exist in our knowledge and in our prayers; the abstract for the concrete, infirmities, that is our prayers, which are in themselves infirm.—γὰρ, for) Paul explains what the infirmities are.—τί—καθὸ, what—as) comp. how or what, Mat 10:19.—ὑπερεντυγχάνει) ὑπὲρ, abundantly [over and above] as in Rom 8:37, ὑπερνικῶμεν, and ὑπερεπερίσσευσεν, ch. Rom 5:20. Both ὑπερεντυγχάνει in this verse, and ἐντυγχάνει, Rom 8:27, are the predicates of the same subject, viz. the Holy Spirit. It is the general practice, first to put the compound verb with its proper emphasis, and then afterwards merely to repeat, in its stead, the simple form. Thus in Rom 15:4 we have first προεγράφη, and subsequently in the second place, ἐγράφη follows, which is the genuine reading.—στεναγμοῖς, with groans) Every groan (the theme or root of the word being στενός, strait) proceeds from the pressure of great straits: therefore the matter [the component material] of our groaning is from ourselves; but the Holy Spirit puts upon that matter its form [puts it into shape], whence it is that the groanings of believers, whether they proceed from joy or sorrow, cannot be uttered.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_8:26. The second ground of encouragement (see on Rom_8:18-31), connected with the immediately foregoing by ὡσαύτως.

τὸ πνεῦμα] The objective Holy Spirit. See Rom_8:16; Rom_8:23, and what follows, where the activity of the πνεῦμα is described as something distinct from the subjective consciousness. Köllner incorrectly takes it (comp. Reiche) as: the Christian life-element; and van Hengel: fiduciae sensus a. Sp. s. profectus.

συναντιλ.] The συν must neither be neglected (as by many older expositors, also Olshausen), nor regarded as a mere strengthening adjunct (Rückert and Reiche). Beza gives the right explanation: ad nos laborantes refertur. He joins His activity with our weakness, helps it. See Luk_10:40; Exo_18:22; Psa_88:13.

τῇ ἀσθενείᾳ ἡμῶν] Not specially weakness in prayer (Ambrosiaster and Bengel), for in what follows there is specified only the particular mode of the help, which the Spirit renders to us in our infirmity. It is therefore to be left general: with our weakness,so far, namely, as in that waiting for final redemption adequate power of our own for ὑπομονή fails us.

τὸ γὰρ τί προσευξ. κ.τ.λ.] Reason assigned, by specifying how the Spirit, etc.; in prayer, namely, He intercedes for us.

On τό, see Winer, p. 103 [E. T. 135]. It denotes what of praying comes into question in such a position. Comp. Krüger, Xen. Anab. iv. 4. 17.

τί προσευξ. καθὸ δεῖ] what we ought to pray for according as it is necessary, in proportion (comp. 2Co_8:12; 1Pe_4:13) to the need. The latter is the subsequently determining element; it is not absolutely and altogether unknown to us what we ought to ask, but only what it is necessary to ask according to the given circumstances. Usually καθὸ δεῖ is taken in reference to the form of asking, like πῶς in Mat_10:19; but thus the distinctive reference of the meaning of καθὸ, prout (comp. Plat. Soph. p. 267 D; Bar_1:6) is neglected. Chrysostom rightly illustrates the matter by the apostles own example, who ὑπὲρ τοῦ σκόλοπος τοῦ δεδομένου αὐτῷ ἐν τῇ σαρκί (2 Corinthians 12) had prayed for what was not granted him. According to Hofmann, καθὸ δεῖ connects itself with οὐκ οἴδαμεν, so that the thought would be: we do not so understand as it would be necessary. But how much too feeble in this connection would be the assertion of a merely insufficient knowledge!

ὑπερεντυγχάνει] i.e. ἐντυγχάνει ὑπὲρ ἡμῶν, He applies Himself for our benefit (counterpart of Rom_11:2), namely, τῷ Θεῷ, which addition is read by Origen. The double compound is not elsewhere preserved, except in the Fathers, but it is formed after the analogy of ὑπεραποκρίνομαι, ὑπεραπολογέομαι, and many other words. The superlative rendering of it (Luther: He intercedes for us the best) is improbable, since ἐντυγχάνει does not already express the notion of that which is much (Rom_5:20) or triumphant (Rom_8:37; Php_2:9), or the like, which would admit of enhancement.

στεναγμ. ἀλαλήτοις] i.e. thereby that He makes unutterable sighs, sighs whose meaning words are powerless to convey. The idea therefore is, that the Holy Spirit sighs unutterably in our hearts (Rom_8:27), and thereby intercedes for us with God, to whom, as heart-searcher, the desire of the Spirit sighing in the heart is known. It was an erroneous view, whereby, following Augustine, Tr. VI. on John 2, most expositors, who took τὸ πν. rightly as the Holy Spirit, held the στεναγμ. ἀλαλ. to be unutterable sighs which the man, incited by the Spirit, heaves forth. The Spirit Himself (comp. also Hofmann) must sigh, if He is to intercede for us with sighs, and if God is to understand the φρόνημα of the Spirit (Rom_8:27); although the Spirit uses the human organ for His sighing (comp. the counterpart phenomenon of demons speaking or crying out of men), as He likewise does elsewhere for His speaking, Mat_10:20. See also on Gal_4:6. The tongue is analogously, in the case of speaking with tongues, the organ of the Spirit who speaks. The necessary explanation of the πνεῦμα as meaning the Holy Spirit, and the fact that the sighs must be His sighs, overturn the rationalizing interpretations of Reiche: Christian feeling cherishes, indeed, the quiet longing in the heart, and therewith turns, full of confidence, to God, but nevertheless does not permit itself any inquisitive wishes towards Him; and of Köllner: The Spirit gained in Christ … works in man that deep and holy emotion in which man, turned towards God in his inmost feeling, cannot, in the fulness of the emotion, express his burden in words, and can only relieve his oppressed heart by silent groanings. A mere arbitrary alteration of the simple verbal sense is to be found in the view to which Chrysostom, Oecumenius, Theophylact, and others have recourse, that the Spirit is here the χάρισμα εὐχῆς, in virtue of which the human soul sighs. Comp. Theodoret, who thinks that Paul means not τὴν ὑπόστασιν τοῦ πνεύματος, but τὴν δεδομένην τοῖς πιστεύουσι χάριν· ὑπὸ γὰρ ταύτης διεγειρόμενοι κατανυττόμεθα, πυρσευόμενοι προθυμότερον προσευχόμεθα κ.τ.λ. The question whether, moreover, ἀλαλ. should, with Beza, Grotius, Wetstein, Koppe, Flatt, Glöckler, Fritzsche, Baumgarten-Crusius, Reithmayr, van Hengel, Köster, and others, be rendered unexpressed, i.e. dumb, not accompanied with words, or, with the Vulgate and the majority of commentators, inexpressible (for the expression of whose meaning words are insufficient), is decided by the fact that only the latter sense can be proved by linguistic usage, and it characterizes the depth and fervour of the sighing most directly and forcibly. Comp. also 2Co_9:15; 1Pe_1:8.; Anth. Pal. v. 4 (Philodem. 17); Theogn. 422 (according to Stob. Serm. 36, p. 216).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 8:26 . Third testimony to the glorious future: the sighing of creation, our own sighing, and this action of the Spirit, point consistently to one conclusion. συναντιλαμβάνεται , cf. Luk 10:40 . The weakness which the Spirit helps is that due to our ignorance: τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμαν . The article makes the whole clause object of οἴδαμεν : Winer, p. 644. Broadly speaking, we do know what we are to pray for the perfecting of salvation; but we do not know what we are to pray for καθὸ δεῖ according as the need is at the moment; we know the end, which is common to all prayers, but not what is necessary at each crisis of need in order to enable us to attain this end. ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις . ὑπερεντυγχάνει is found here only in N.T., but ἐντυγχάνειν in this sense in Rom 8:27 ; Rom 8:34 , Heb 7:25 . In Rom 11:2 with κατὰ = to make intercession against . ἀλαλήτοις does not mean “unspoken” but “unutterable”. The στεναγμοὶ of believers find expression, adequate or inadequate, in their prayers, and in such utterances as this very passage of Romans, but there is a testimony to the glory awaiting them more profound and passionate than even this. It is the intercession of the Spirit with στεναγμοὶ ἀλάλητοι groanings (or sighs) that baffle words. αὐτὸ τὸ πνεῦμα is undoubtedly God’s Spirit as distinguished from ours, yet what is here affirmed must fall within Christian experience, for Paul says in the next verse that He Who searches the hearts knows what is the mind of the Spirit in this unutterable intercession. It is in the heart, therefore, that it takes place. “The whole passage illustrates in even a startling manner the truth and reality of the ‘coming’ of the Holy Ghost the extent to which, if I may venture to say it, He has separated Himself as Christ did at His Incarnation from His eternal glory and blessedness, and entered into the life of man.… His intercession for us so intimately does He share all the evils of our condition is a kind of agony ” (R. W. Dale, Christian Doctrine , p. 140 f.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

26–end. This section enforces the above description of the Christian life, by the evidence of experience that GOD Himself helps man in this endurance of hope, the Holy Spirit Rom 8:26, the Father Rom 8:28, the Son Rom 8:34.

26. ὡσαύτως δὲ καὶ κ.τ.λ. As hope is the link of fellowship between man and creation, so the attitude of hope wins the help of the Holy Spirit, it is the link of fellowship in action between GOD and man.

τὸ πνεῦμα. Picks up and expands the hint of Rom 8:16. N. that the Spirit here is definitely represented as in a reciprocal relation to the Father which we can only describe as personal.

συναντιλαμβάνεται. Cf. Luk 10:40; = puts His hand to the work in cooperation with us. The work as shown by Rom 8:16 and the following sentences is prayer as the first expression of the character of sonship.

τῇ ἀσθενείᾳ ἡ. = with us in our weakness. Weakness associated with hope necessarily falls to prayer. In that action the Spirit helps. ἀσθ. = all in ourselves that makes it hard to endure.

γὰρ. Introduces explanation of our weakness.

τὸ τί προσευξ. Cf. Blass, p. 158. The groaning (of Rom 8:23) finds no adequate or formulated expression: we know we are in want but how to express our need in particular we know not; it utters itself in a cry of appeal (Rom 8:16): and in that cry we are conscious that the Spirit joins in terms inexpressible by us, but intelligible to Him whose Spirit He is. The Father understands the Spirit framing the utterance of the children.

ὑπερεντ. only here; cf. Rom 8:35. στεναγμοῖς, cf. Act 7:34. ἀλαλήτοις, only here; cf. 2Co 12:4.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Rom_8:26

Not only does hope thus cheer and support the suffering believer, but likewise the Spirit also helped our infirmities. Likewise, literally, in the same way. As hope sustains, so, in the same manner, the Spirit does also. Not that the mode of assistance is the same, but simply as the one does, so also does the other. In this case at least, therefore, the word thus rendered is equivalent to moreover. The translation likewise suits the context exactly. Helpeth, the word συναντιλαμβάνεται means to take hold of any thing with another, to take part in his burden or work, and thus to aid. Compare Luk_10:40. It is, therefore, peculiarly expressive and appropriate. It represents the condescending Spirit as taking upon himself; as it were, a portion of our sorrows to relieve us of their pressure. Magna est vis Graeci verbi συναντιλαμβάνεται quod scilicet partes oneris quo nostra infirmitas gravatur, ad se recipiens Spiritus non modo auxiliatur nobis et succurrit, sed perinde nos sublevat acsi ipse nobiscum, onus subiret. Calvin. Our infirmities‹39› is the appropiate rendering of the original, which expresses the idea both of weakness and suffering. Heb_4:15, We have not an high priest which cannot be touched with a feeling of our infirmities; 2Co_12:5, I will not glory, but in mine infirmities.

For we know not what we should pray for as we ought; but the Spirit, etc. What we know not is: τὸ τί προσευξώμεθα καθὸ δεῖ. The article τὸ belongs to the whole clause, as in Luk_9:46; Act_4:21, and after. Winer, 18:3. This is said as an illustration and confirmation of the previous general declaration; it is an example of the way in which the Spirit aids us. He helpeth our infirmities, for he teaches us how to pray, dictating to us our supplications, etc. The necessity for this aid arises from our ignorance; we know not what to pray for. We cannot tell what is really best for us. Heathen philosophers gave this as a reason why men ought not to pray!‹40› How miserable their condition when compared to ours! Instead of our ignorance putting a seal upon our lips, and leaving our hearts to break, the Spirit gives our desires a language heard and understood of God. As we know not how to pray, the Spirit teacheth us. This idea the apostle expresses by saying, the Spirit itself maketh intercession for us. The simple verb (ἐντυγχάνω) rendered he maketh intercession, properly means to meet, then to approach any one to make supplication, Act_25:24. This supplication may be against any one, Rom_11:2, or for him, Rom_8:34; Heb_7:25. Hence, to intercede for, is to act the part of advocate in behalf of any one. This Christ is said to do for us in the last two passages cited, as well as in Heb_9:24; 1Jo_2:1; and Joh_14:16, for Christ calls the Holy Spirit another advocate, i.e., another than himself. This office is ascribed to the Spirit in the last passage quoted, in Joh_14:26; Joh_15:26; and Joh_16:7, as well as in the passage before us. As the Spirit is thus said, in the general, to do for us what an advocate did for his client, so he does also what it was the special duty of the advocate to perform, i.e., to dictate to his clients what they ought to say, how they should present their cause.‹41› In this sense the present passage is to be understood. We do not know how to pray, but the Spirit teaches us. All true prayer is due to the influence of the Spirit, who not only guides us in the selection of the objects for which to pray, but also gives us the appropriate desires, and works within us that faith without which our prayers are of no avail. We are not to suppose that the Spirit itself prays, or utters the inarticulate groans of which the apostle here speaks. He is said to do what he causes us to do. Interpellare autem dicitur Spiritus Dei, says Calvin; non quod ipse re vera suppliciter se ad precandum vel gemendum demittat, sed quod in animis nostris excitet ea vota, quibus nos sollicitari convenit; deinde corda nostra sic afficiat ut suo ardore in coelum penetrent. Nevertheless, far more is meant than that the Spirit teaches us to pray, as one man may teach another. And more is meant than that, by a mere ab extra influence, certain desires and feelings are awakened in our hearts. The Spirit dwells in the believer as a principle of life. In our consciousness there is no difference between our own actings and those of the Spirit. There is, however, a concursus, a joint agency of the divine and human in all holy exercises, and more especially in those emotions, desires, and aspirations which we are unable to clothe in words. The στεναγμοῖς ἀλαλήτοις may mean with unutterable or unuttered groanings. The former is not only more forcible. but it is more in accordance with the experience and language of men. It is common to speak of emotions too big for utterance, and we all know what that means. The analogy of Scripture is also in favor of this view. The Bible speaks of Gods unspeakable gift, 2Co_12:4, of ἄῤῥητα ῥήματα, words which cannot be uttered; and of a joy that is unspeakable, χαρὰ ἀνεκλάλητος.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Seventhly, There is no cause why we should faint under the burden of afflictions, seeing that prayers minister unto us a most sure help, which cannot be frustrated, seeing they proceed from the spirit of God which dwelleth in us.

Beareth our burden, as it were that we faint not under it.

Provoketh us to prayers, and telleth us as it were within, what we shall say, and how we shall groan.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The apostle here suggests two privileges more to which true Christians are entitled: -

I. The help of the Spirit in prayer. While we are in this world, hoping and waiting for what we see not, we must be praying. Hope supposes desire, and that desire offered up to God is prayer; we groan. Now observe,

1. Our weakness in prayer: We know not what we should pray for as we ought. (1.) As to the matter of our requests, we know not what to ask. We are not competent judges of our own condition. Who knows what is good for a man in this life? Ecc 6:12. We are short-sighted, and very much biassed in favour of the flesh, and apt to separate the end from the way. You know not what you ask, Mat 20:22. We are like foolish children, that are ready to cry for fruit before it is ripe and fit for them; see Luk 9:54, Luk 9:55. (2.) As to the manner, we know not how to pray as we ought. It is not enough that we do that which is good, but we must do it well, seek in a due order; and here we are often at a loss - graces are weak, affections cold, thoughts wandering, and it is not always easy to find the heart to pray, Sa2 7:27. The apostle speaks of this in the first person: We know not. He puts himself among the rest. Folly, and weakness, and distraction in prayer, are what all the saints are complaining of. If so great a saint as Paul knew not what to pray for, what little reason have we to go forth about that duty in our own strength!

2. The assistances which the Spirit gives us in that duty. He helps our infirmities, meant especially of our praying infirmities, which most easily beset us in that duty, against which the Spirit helps. The Spirit in the world helps; many rules and promises there are in the word for our help. The Spirit in the heart helps, dwelling in us, working in us, as a Spirit of grace and supplication, especially with respect to the infirmities we are under when we are in a suffering state, when our faith is most apt to fail; for this end the Holy Ghost was poured out. Helpeth, sumantilambanetai - heaves with us, over against us, helps as we help one that would lift up a burden, by lifting over against him at the other end - helps with us, that is, with us doing our endeavour, putting forth the strength we have. We must not sit still, and expect that the Spirit should do all; when the Spirit goes before us we must bestir ourselves. We cannot without God, and he will not without us. What help? Why, the Spirit itself makes intercession for us, dictates our requests, indites our petitions, draws up our plea for us. Christ intercedes for us in heaven, the Spirit intercedes for us in our hearts; so graciously has God provided for the encouragement of the praying remnant. The Spirit, as an enlightening Spirit, teaches us what to pray for, as a sanctifying Spirit works and excites praying graces, as a comforting Spirit silences our fears, and helps us over all our discouragements. The Holy Spirit is the spring of all our desires and breathings towards God. Now this intercession which the Spirit makes is, (1.) With groanings that cannot be uttered. The strength and fervency of those desires which the Holy Spirit works are hereby intimated. There may be praying in the Spirit where there is not a word spoken; as Moses prayed (Exo 14:15), and Hannah, Sa1 1:13. It is not the rhetoric and eloquence, but the faith and fervency, of our prayers, that the Spirit works, as an intercessor, in us. Cannot be uttered; they are so confused, the soul is in such a hurry with temptations and troubles, we know not what to say, nor how to express ourselves. Here is the Spirit interceding with groans that cannot be uttered. When we can but cry, Abba, Father, and refer ourselves to him with a holy humble boldness, this is the work of the Spirit. (2.) According to the will of God, Rom 8:27. The Spirit in the heart never contradicts the Spirit in the word. Those desires that are contrary to the will of God do not come from the Spirit. The Spirit interceding in us evermore melts our wills into the will of God. Not as I will, but as thou wilt.

3. The sure success of these intercessions: He that searches the heart knoweth what is the mind of the Spirit, Rom 8:27. To a hypocrite, all whose religion lies in his tongue, nothing is more dreadful than that God searches the heart and sees through all his disguises. To a sincere Christian, who makes heart-work of his duty, nothing is more comfortable than that God searches the heart, for then he will hear and answer those desires which we want words to express. He knows what we have need of before we ask, Mat 6:8. He knows what is the mind of his own Spirit in us. And, as he always hears the Son interceding for us, so he always hears the Spirit interceding in us, because his intercession is according to the will of God. What could have been done more for the comfort of the Lord's people, in all their addresses to God? Christ had said, "Whatever you ask the Father according to his will he will give it you." But how shall we learn to ask according to his will? Why, the Spirit will teach us that. Therefore it is that the seed of Jacob never seek in vain.

II. The concurrence of all providences for the good of those that are Christ's, Rom 8:28. It might be objected that, notwithstanding all these privileges, we see believers compassed about with manifold afflictions; though the Spirit makes intercession for them, yet their troubles are continued. It is very true; but in this the Spirit's intercession is always effectual, that, however it goes with them, all this is working together for their good. Observe here.

1. The character of the saints, who are interested in this privilege; they are here described by such properties as are common to all that are truly sanctified. (1.) They love God. This includes all the out-goings of the soul's affections towards God as the chief good and highest end. It is our love to God that makes every providence sweet, and therefore profitable. Those that love God make the best of all he does, and take all in good part. (2.) They are the called according to his purpose, effectually called according to the eternal purpose. The call is effectual, not according to any merit or desert of ours, but according to God's own gracious purpose.

2. The privilege of the saints, that all things work together for good to them, that is, all the providences of God that concern them. All that God performs he performs for them, Psa 57:2. Their sins are not of his performing, therefore not intended here, though his permitting sin is made to work for their good, Ch2 32:31. But all the providences of God are theirs - merciful providences, afflicting providences, personal, public. They are all for good; perhaps for temporal good, as Joseph's troubles; at least, for spiritual and eternal good. That is good for them which does their souls good. Either directly or indirectly, every providence has a tendency to the spiritual good of those that love God, breaking them off from sin, bringing them nearer to God, weaning them from the world, fitting them for heaven. Work together. They work, as physic works upon the body, various ways, according to the intention of the physician; but all for the patient's good. They work together, as several ingredients in a medicine concur to answer the intention. God hath set the one over against the other (Ecc 7:14): sunergei, a very singular, with a noun plural, denoting the harmony of Providence and its uniform designs, all the wheels as one wheel, Eze 10:13. He worketh all things together for good; so some read it. It is not from any specific quality in the providences themselves, but from the power and grace of God working in, with, and by, these providences. All this we know - know it for a certainty, from the word of God, from our own experience, and from the experience of all the saints.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Likewise the Spirit also, &c.--or, "But after the like manner doth the Spirit also help.

our infirmities--rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.

for we know not what we should pray for as we ought--It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head: but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have to "walk by faith, not by sight" (see on Co1 13:9 and Co2 5:7), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience.

but the Spirit itself--rather, "Himself." (See end of Rom 8:27).

maketh intercession for us with groanings which cannot be uttered--that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. The Spirit also helpeth our infirmities] The same Spirit, τοπνευμα, mentioned before as bearing witness with ours that we are the children of God; and consequently it is not a disposition or frame of mind, for the disposition of our mind surely cannot help the infirmities of our minds.

The word συναντιλαμβανεται is very inadequately expressed by helpeth. It is compounded of συν, together, αντι, against, and λαμβανομαι, to support or help, and signifies such assistance as is afforded by any two persons to each other, who mutually bear the same load or carry it between them. He who prays, receives help from the Spirit of God; but he who prays not receives no such help. Whatever our strength may be, we must put it forth, even while most implicitly depending on the strength of God himself.

For we know not what we should pray for as we ought] And should therefore be liable to endless mistakes in our prayers, if suitable desires were not excited by the Holy Spirit and power received to bring these desires, by prayer, before the throne of grace.

But the Spirit itself] αυτο το πνευμα, The same Spirit, viz. the Spirit that witnesses of our adoption and sonship, Rom 8:15; Rom 8:16, makes intercession for us. Surely if the apostle had designed to teach us that he meant our own sense and understanding by the Spirit, he never could have spoken in a manner in which plain common sense was never likely to comprehend his meaning. Besides, how can it be said that our own spirit, our filial disposition, bears witness with our own spirit; that our own spirit helps the infirmities of our own spirit; that our own spirit teaches our own spirit that of which it is ignorant; and that our own spirit maketh intercession for our own spirit, with groanings unutterable? This would have been both incongruous and absurd. We must therefore understand these places of that help and influence which the followers of God receive from the Holy Ghost; and consequently, of the fulfilment of the various promises relative to this point which our Lord made to his disciples, particularly in Joh 14:16, Joh 14:17, Joh 14:26; Joh 15:26, Joh 15:27; Joh 16:7; and particularly Joh 16:13, Joh 16:14 : Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26. And likewise the Spirit, etc. That the faithful may not make this objection — that they are so weak as not to be able to bear so many and so heavy burdens, he brings before them the aid of the Spirit, which is abundantly sufficient to overcome all difficulties. There is then no reason for any one to complain, that the bearing of the cross is beyond their own strength, since we are sustained by a celestial power. And there is great force in the Greek word συναντιλαμβάνεται, which means that the Spirit takes on himself a part of the burden, by which our weakness is oppressed; so that he not only helps and succours us, but lifts us up; as though he went under the burden with us. The word infirmities, being in the plural number, is expressive of extremity. For as experience shows, that except we are supported by God’s hands, we are soon overwhelmed by innumerable evils, Paul reminds us, that though we are in every respect weak, and various infirmities threaten our fall, there is yet sufficient protection in God’s Spirit to preserve us from falling, and to keep us from being overwhelmed by any mass of evils. At the same time these supplies of the Spirt more clearly prove to us, that it is by God’s appointment that we strive, by groanings and sighings, for our redemption.

For what we should pray for, etc. He had before spoken of the testimony of the Spirit, by which we know that God is our Father, and on which relying, we dare to call on him as our Father. He now again refers to the second part, invocation, and says, that we are taught by the same Spirit how to pray, and what to ask in our prayers. And appropriately has he annexed prayers to the anxious desires of the faithful; for God does not afflict them with miseries, that they may inwardly feed on hidden grief, but that they may disburden themselves by prayer, and thus exercise their faith.

At the same time I know, that there are various expositions of this passage; but Paul seems to me to have simply meant this, — That we are blind in our addresses to God; for though we feel our evils, yet our minds are more disturbed and confused than that they can rightly choose what is meet and expedient. If any one makes this objection — that a rule is prescribed to us in God’s word; to this I answer, that our thoughts nevertheless continue oppressed with darkness, until the Spirit guides them by his light.

But the Spirit himself intercedes, etc. Though really or by the event it does not appear that our prayers have been heard by God, yet Paul concludes, that the presence of the celestial favor does already shine forth in the desire for prayer; for no one can of himself give birth to devout and godly aspirations. The unbelieving do indeed blab out their prayers, but they only trifle with God; for there is in them nothing sincere, or serious, or rightly formed. Hence the manner of praying aright must be suggested by the Spirit: and he calls those groanings unutterable, into which we break forth by the impulse of the Spirit, for this reason — because they far exceed the capability of our own minds. And the Spirit is said to intercede, not because he really humbles himself to pray or to groan, but because he stirs up in our hearts those desires which we ought to entertain; and he also affects our hearts in such a way that these desires by their fervency penetrate into heaven itself. And Paul has thus spoken, that he might more significantly ascribe the whole to the grace of the Spirit. We are indeed bidden to knock; but no one can of himself premeditate even one syllable, except God by the secret impulse of his Spirit knocks at our door, and thus opens for himself our hearts.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) Likewise.—While on the one hand the prospect of salvation sustains him, so on the other hand the Divine Spirit interposes to aid him. The one source of encouragement is human (his own human consciousness of the certainty of salvation), the other is divine.

Infirmities.—The correct reading is the singular, “infirmity.” Without this assistance we might be too weak to endure, but the Spirit helps and strengthens our weakness by inspiring our prayers.

With groanings which cannot be uttered.—When the Christian’s prayers are too deep and too intense for words, when they are rather a sigh heaved from the heart than any formal utterance, then we may know that they are prompted by the Spirit Himself. It is He who is praying to God for us.

(26, 27) A second reason for the patience of the Christian under suffering. The Spirit helps his weakness and joins in his prayers.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. Likewise also] Probably the reference of these words is to the thought just previous; the help given to the anxious and weary Christian by a clear view of the ground and object of his Hope. Q. d., “as this view of hope calms and cheers you, so too calm and strength come from a yet higher source—from the direct influences of the Holy Ghost.”—It is possible to refer “likewise” back to Rom_8:16, q. d., “as the Spirit witnesses to our son-ship, so too He cheers our weakness.” But the reference is too remote to suit the character of this passage, where one reason for confidence is heaped at once upon another.

helpeth] Not removeth. The causes for “groaning” (Rom_8:24) remain, mysteriously permitted still, until the final rest.

infirmities] Or infirmity, as a better reading has it. The word includes all that encumbers and obstructs the “patient expectation;” and, as a special example, weakness and indecision in prayer. It may well indicate (as ch. Rom_5:6) not mere imperfection of strength, but absence of strength; a condition of helplessness without Him.

for we know not, &c.] An illustrative case of the general truth.—The “know not” cannot mean total ignorance, but ignorance in details. St Chrysostom (quoted by Meyer) gives as an example St Paul’s own mistaken prayer, (2Co_12:8,) which was not granted by the wise love of his Lord. We may instance also St Augustine’s remark on the prayer of Monnica that he (Augustine) might not leave her for Italy. He went to Italy, but to be converted there; and thus the Lord “denied her special request to grant her life-long request.” (Confessions, Rom_8:8.)

maketh intercession, &c.] The practical meaning of these profound words seems to be that the Divine Spirit, by His immediate influence in the saint’s soul, which becomes as it were the organ of His own address to the Father, secures the rightness of the essence of the saint’s prayer. E.g. in Monnica’s case (see last note) He so worked that her desire to keep Augustine by her was not a mere craving of natural love, but the expression, though imperfect, of a spiritual and intense longing (infused by the Spirit of Adoption) that her child might become a child of God.—It is true that in strict language, and no doubt in mysterious reality, the Holy Spirit is said here Himself to intercede and groan; but we mean that to our understandings such intercessions take the form of desires of ours, inspired and secured by Him.

which cannot be uttered] i.e. in all the depth of His meaning; which must indeed pass, human words, even when He inspires them. In any special case of prayer the saint may or may not use words; but, anywise, the root-desires that underlie the prayer, being the Holy Spirit’s promptings, are “unutterable” to the full.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Likewise the Spirit also helpeth our infirmities,.... The Spirit of God which dwells in us, by whom we are led, who is the spirit of adoption to us, who has witnessed to our spirits, that we are the children of God, whose firstfruits we have received, over and above, and besides what he has done for us, "also helpeth our infirmities"; whilst we are groaning within ourselves, both for ourselves and for others, and are waiting patiently for what we are hoping for. The people of God, all of them, more or less, have their infirmities in this life. They are not indeed weak and infirm, in such sense as unregenerate persons are, who have no spiritual strength, are ignorant of their weakness, do not go to Christ for strength, nor derive any from him, and hence can perform nothing that is spiritually good: nor are they all alike infirm; some are weaker in faith, knowledge, and experience, than others; some are of more weak and scrupulous consciences than others be: some are more easily drawn aside through corruption and temptation than others are; some have weaker gifts, particularly in prayer, than others have, yet all have their infirmities; not only bodily afflictions, persecutions of men, and temptations of Satan, but internal corruptions, and weakness to oppose them, and to discharge their duty to God and man; and also have their infirmities in the exercise of grace, and in the performance of the work of prayer; though they are not left to sink under them, but are helped by "the Spirit": by whom is meant, not any tutelar angel, or the human soul, or the gift of the Spirit in prayer, but the Holy Spirit of God himself; who, as the word here used signifies, "helps together", with hope and patience, graces which he has implanted, and which he invigorates and draws forth into act and exercise; or with the saints labouring under their burdens; or with the Father and the Son, who also are helpers of the saints: and this helping of them implies, that their infirmities and burdens are such as they must sink under, unless they are helped; and which is done by the Spirit, by bringing to remembrance, and applying the precious promises of the Gospel, by shedding abroad the love of God in their hearts, by acting the part of a comforter to them, by putting strength into them, and by assisting them in prayer to God:

for we know not what we should pray for as we ought. The children of God are not ignorant of the object of prayer, that it is God, and not a creature, God, as the God of nature, providence, and grace, God in the persons of the Father, and of the Son, and of the Spirit, and with a view to his glorious perfections: nor of the way of coming to God in prayer, through Christ; nor of the manner of performing it in faith, with fervency, sincerity, reverence, humility, and submission; nor who they should pray for, for themselves, for all men, even enemies, particularly for the saints, and ministers of the Gospel; nor of many other things respecting prayer, as that it is both their duty and privilege; their own inability, and the need of the assistance of the Spirit in it; but what they are ignorant of is chiefly the matter of prayer: indeed the whole Bible is an instruction in general to this work, so is the prayer Christ taught his disciples, and the several prayers of saints recorded in the Scriptures; the promises of God, and their own wants and necessities, may, and do, greatly direct them; as for instance, when under a sense of sin, to pray for a discovery of pardoning grace; when under darkness and desertions, for the light of God's countenance; when under a sense of weakness of grace, and the strength of corruptions, for fresh supplies of grace and strength, for communion with God in ordinances, for more grace here, and glory hereafter; but what of all things they seem to be, at least at some times, at a loss about, is what to pray for with respect to things temporal, such as riches, honour, friends, &c. to have present afflictions removed, or temptations cease; and too often it is, that they pray with greater importunity for lesser things, than for things of more importance; and more from an intemperate zeal, and with a view to self, than for the glory of God:

but the Spirit itself maketh intercession, for us, with groanings which cannot be uttered; not the spirit of a man; or the gift of the Spirit in man; or a man endued with an extraordinary gift of the Spirit; but the Holy Ghost himself, who makes intercession for the saints: not in such sense as Christ does; for he intercedes not with the Father, but with them, with their spirits; not in heaven, but in their hearts; and not for sinners, but for saints: nor in the manner as Christ does, not by vocal prayer, as he when on earth; nor by being the medium, or way of access to God; nor by presenting the prayers of saints, and the blood and sacrifice of Christ to God, as Christ does in heaven; nor as the saints make intercession for one another, and for other persons: but he intercedes for them, by making them to intercede; he indites their prayers for them, not in a book, but in their hearts; he shows them their need, what their wants are; he stirs them up to prayer, he supplies them with arguments, puts words into their mouths, enlarges their hearts, gives strength of faith in prayer, and all the ardour and fervency of it; he enables them to come to God as their Father; and gives them liberty and boldness in his presence, which requires an heart sprinkled from an evil conscience, faith in the blood and righteousness of Christ, and a view of God, as a God of peace, grace, and mercy: and this intercession he makes, "with groanings which, cannot be uttered"; not that the Spirit of God groans, but he stirs up groans in the saints; which suppose a burden on them, and their sense of it: and these are said to be "unutterable"; saints, under his influence, praying silently, without a voice, as Moses and Hannah did, Sa1 1:13, and yet most ardently and fervently; or as not being able to express fully what they conceive in their minds, how great their burdens are, and their sense of their wants.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

Ver. 26. Helpeth our infirmities] Lifts with us and before us in our prayers. Or helpeth us as the nurse helpeth her little child, upholding it by the sleeve. (συναντιλαμβανεται. Beza.)

For we know not what, &c.] The flesh with her murmurings maketh such a din that we can hardly hear the voice of the Spirit, mixing with the flesh’s roarings and repinings, his praying, sighs, and sobbings.

But the Spirit itself] Prayer is the breath of the Spirit, who doth super expostulate for us, υπερεντυγχανει, inditing our prayers. We cannot so much as suspirare, a sigh unless he do first inspirare, breathe out a sigh for sin, if he breathe it not into us.

With groanings that cannot be uttered] He that would have unspeakable joy, 1Pe 1:8, must by the Spirit stir up unutterable groanings.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Likewise the Spirit - This introduces a new source of consolation and support, what is derived from the Spirit. It is a continuation of the argument of the apostle, to show the sustaining power of the Christian religion. The “Spirit” here undoubtedly refers to the Holy Spirit, who dwells in us, and who strengthens us.

Helpeth - This word properly means, to sustain with us; to aid us in supporting. It is applied usually to those who unite in supporting or carrying a burden. The meaning may be thus expressed: “he greatly assists or aids us.”

Our infirmities - Assists us in our infirmities, or aids us to bear them. The word “infirmities” refers to the weaknesses to which we are subject, and to our various trials in this life. The Spirit helps us in this,

By giving us strength to bear them; By exciting us to make efforts to sustain them; By ministering to us consolations, and truths, and views of our Christian privileges, that enable us to endure our trials.

For we know not ... - This is a specification of the aid which the Holy Spirit, renders us. The reasons why Christians do not know what to pray for may be,

That they do not know what would be really best for them.

(2)They do not know what God might be willing to grant them.

(3)They are to a great extent ignorant of the character of God, the reason of his dealings, the principles of his government, and their own real needs.

(4)They are often in real, deep perplexity. They are encompassed with trials, exposed to temptations, feeble by disease, and subject to calamities. In these circumstances, if left alone, they would neither be able to bear their trials, nor know what to ask at the hand of God.

But the Spirit itself - The Holy Spirit; Rom 8:9-11.

Maketh intercession - The word used here ὑπερεντυνγχάνει huperentungchanei, occurs no where else in the New Testament. The word ἐντυνγχάνω entungchanō, however, is used several times. It means properly to be present with anyone for the purpose of aiding, as an advocate does in a court of justice; hence, to intercede for anyone, or to aid or assist in any manner. In this place it simply means that the Holy Spirit greatly assists or aids us; not by praying for us, but in our prayers and infirmities.

With groanings - With sighs, or that deep feeling and intense anxiety which exists in the oppressed and burdened heart of the Christian.

Which cannot be uttered - Or rather, perhaps, which is not uttered; those emotions which are too deep for utterance, or for expression in articulate language. This does not mean that the Spirit produces these groanings; but that in these deep-felt emotions, when the soul is oppressed and overwhelmed, he lends us his assistance and sustains us. The phrase may be thus translated: “The Spirit greatly aids or supports us in those deep emotions, those intense feelings, those inward sighs which cannot be expressed in language, but which he enables us to bear, and which are understood by Him that searcheth the hearts.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

===============================

[BIBLIOGRAPHY]

Postulat pro nobis, i.e. says St. Augustine, interpellare nos facit...nobisque interpellandi et gemendi inspirat affectum.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Likewise: this referreth us, either to the work of the Spirit, before noted, Rom 8:11; he quickeneth, and he likewise helpeth: or rather, to hope, in the foregoing verse; hope helpeth to patience, so also the Spirit.

Helpeth our infirmities; the word imports such help, as when another of greater strength steps in, and sustains the burden that lies too heavy upon our shoulders; or it is borrowed from nurses, that help their little children that are unable to go, upholding them by their hands or sleeves.

For we know not what we should pray for as we ought: one way whereby the Spirit helps us, is by teaching us to pray. Prayer doth greatly relieve us under the cross, and is a great refuge in trouble: but we knowing not how to pray

as we ought, either in regard, of matter or manner, herein therefore the Spirit aids or helps us, as it follows. But how is it said we know not what to pray for, when we have the Lord’s prayer, which contains a perfect rule and summary of all things meet to be prayed for? Though the Lord’s prayer he a rule in general, yet we may be to seek in particulars: God’s own children many times ask they know not what; see Job 6:8; Jon 4:3; Mar 10:38; 2Co 12:8.

But the Spirit itself maketh intercession for us: there is a twofold intercession, one of Christ, of which we read, Rom 8:34; the other of the Spirit, of which this place speaks. How doth the Spirit make intercession for us?

Answer. By making intercession in us, or by helping us to pray. The Spirit is called, Zec 12:10, the Spirit of supplications. It is by him, Rom 8:15, that we cry, Abba, Father: he cries so in our hearts; Gal 4:6, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. The Spirit of our Father speaketh in us, Mat 10:20; he suggests to us what we should pray for; he helps us to suitable dispositions, and many times to suitable expressions in prayer: see Eph 6:18; Jud 1:20.

With groanings which cannot be uttered; with inward sighs and groans, which cannot be expressed by words. There may be prayer, where there is no speech or vocal expression. A man may cry, and that mightily to God, when he uttereth never a word: see Exo 14:15; 1Sa 1:13.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 26, 27. Likewise the Spirit also helpeth our infirmities: for what we should pray for as we ought we know not: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because (or, that) he maketh intercession for the saints according to the will of God. Here, then, is a further source of help and comfort to Christians under present trials. Of themselves they know not what relief to crave. St. Paul himself knew not what to pray for as he ought, when he asked for removal of his thorn in the flesh; if left to themselves, their long waiting and their manifold perplexities might damp their hope; but a Helper beyond themselves comes in to succour them, viz. the Holy Spirit himself, who intercedes (uperentugcanei) for them. But how? Not as the Son intercedes for them, apart from themselves, at the mercy-seat; but within themselves, by inspiring them with these unutterable (or, unuttered) groanings; and they are conscious that such deep and intense yearnings are from the Divine Spirit moving them, and teaching them to pray. They may not still be able to put their requests of God into definite form, or even express them in words; but they know that God knows the meaning of what his own Spirit has inspired. This is a deep and pregnant thought. Even apart from the peculiar faith and inspiration of the gospel, the internal consciousness of the human soul, with its yearnings after something as yet unrealized, affords one of the most cogent evidences of a life to come to those who feel such yearnings. For ideals seem to postulate corresponding realities; instinctive longings seem to postulate fulfilment. Else were human nature a strange riddle indeed. But Christian faith vivifies the ideal, and intensifies the longing; and thus the prophecy of internal consciousness acquires a new force to the Christian believer; and this all the more from his being convinced that the quickening of spiritual life of which he is conscious is Divine. The psalmist of old, when he sang, "As the hart panteth after the waterbrooks, so panteth my soul after thee, O God," felt in these ardent though inarticulate pantings a presage of fulfilment of his "hope in God." So the devout Christian; and all the more in proportion to the intenseness and definiteness of his yearnings, and his conviction that they are from God.

Vers. 26, 27. And if our trials are great, and we know not ourselves what relief to pray for, we have the comfort of believing that the Holy Spirit intercedes for us within ourselves by inspiring all these unutterable yearnings, which he that searcheth the heart knows the meaning of, and will answer according to the mind of the Spirit who inspired them.

Vers. 26, 27. Helping our infirmity.

In the previous verses the twofold "groaning" has been set forth of nature as subjected to vanity, and of redeemed man as still sharing the heritage of vanity in himself and in his relation to the world around. "We hope for that we see not:" and this hope, though it be of the character of patient waiting, is yet also of the character of intense desire. But are our desires merely vague, unauthorized wishes for some fancied good, which God may not be purposed ever to grant? Nay; for what might be otherwise but the vague wishes of our burdened hearts are intensified and authorized by the spiritual life which is in us are, indeed, the promptings, the groanings, of that very Spirit of God who is the Author and Sustainer of our spiritual life. And as such they are according to God"s will, and, being according to his will, are the sure pledge of their own realization. The general truth here set forth is that, in all our times of weakness in this mortal life, when we are ready to faint, the Spirit sustains us; the special application of the truth is that, when "in praying we cannot express to God what the blessing is which would allay the distress of our heart" (Godet), the Spirit of God inspires us with holy aspirations, which are not indeed to be formulated in human words, seeing that they are touched with something of the infinite, but which react in comfort on the heart, as conveying in themselves an assurance that the almost infinite craving shall be infinitely satisfied.

I OUR INFIRMITY.

1. In this life of trial, in which evil is so largely mingled with good, and in which, therefore, as regards our perfect redemption, we have to "hope for that which we see not," we are called to exercise both a passive and an active waiting.

(1) Passively, we are to wait until the day dawn and the shadows free away.

(2) Actively, we are to do God"s will in this present world, and by so doing to hasten the advent of that day. But how often we prove our "infirmity"! our strength is weakness. How sometimes the heart is well-nigh crushed beneath the load, and we are tempted to say impatiently, "Would that it were morning!" And how dispirited we are then for the work of the kingdom!

2. And this general infirmity manifests itself specially in our inability to pray aright for the good which we confusedly desire. Oh, who has not proved this? The evils and mysteries of life almost daze our spirits; we strive in vain with our vision to pierce the impenetrable darkness. "Who shall show us any good?" So, coming before God, we do not find our accustomed relief: "we know not how to pray as we ought.

II OUR HELP.

1. Amid all our weakness, however manifesting itself, the Spirit helps us. He gives us the patience to wait, and the strength to bear the burden and to do the work. Yes, that which of all things else is hardest, "to labour and to wait," earnestly to pursue our appointed task in spite of the mystery and distress of life, that is made possible by the good Spirit"s help. Nay, even more, an inspiration comes from him which makes us zealous for the extension of his kingdom, and we urge our way with strength renewed; for our way is his way, and it tends to the accomplishment of his perfect will.

2. But especially, as these verses teach us, the Spirit helpeth our infirmity when "we know not how to pray as we ought" Oppressed by the mystery of life, torn by its cruel-seeming evils, knowing that these things ought not so to be, that they will not so be in a perfect state, we yet can scarcely realize our own desires, and cannot pray for the things we need. Then comes the inspiration from on high, and our heart goes forth towards God in aspirations prompted, and therefore warranted, by God. And the very desire, so born, gives rest. We may not know its full meaning; we are but partly conscious of our true need as regards that future for which we sigh. And therefore we may certainly not articulate all our desire in syllables of human speech to God: the groanings "cannot be uttered." But they are heard; they are understood; they shall be answered. For the Spirit that is in us is the Spirit who "searcheth all things, yea, the deep things of God"; (1Co_2:10) and he therefore "maketh intercession for the saints according to the will of God." Oh, what a pledge is here of our sure fruition of all good! We do not vainly and wrongly sigh for the perfectness of the new world; God himself sighs in us, with us, for this consummation. There is truly a groaning in nature itself for deliverance; there is a groaning in ourselves for "the adoption, to wit, the redemption of our body;" and there is a groaning, in and with ours, of God"s Spirit likewise, for the doing away of all contradictions such as now are, and the ushering in of the day of God, the perfect day. Here, then, is the law of a spiritual instinct, which, like all true instinct, however vaguely it may be conscious of its exact purport, is yet the pledge of its own realization.

Let us, then, not be ashamed to hope, to intensely hope, for that we see not, for the hope is heaven-born. But because of the very divineness of the hope itself, and the consequent certainty of realization, let us with patience wait for it. T.F.L.

Inarticulate prayer.

One reason for the lasting power of the Bible is its wide-ranging view of life. It runs through the whole gamut of feeling, touches every state. In this passage the apostle has brought heaven and earth together has shown that creation is a unity waiting for a glorious consummation. He gives us truth fit to be "the master-light of all our Christian seeing, the guardian light of all our doing.

I OUR HUMAN WEAKNESS. "Infirmity" suggests not so much the feebleness of the babe from a want of development, as the prostration of illness through the inroad of disease. Sin wastes the constitution, and we perceive our weakness when we proceed to act. This is the first stage of enlightenment, to be made conscious of helplessness. Ours is a condition of sighing. Like the rest of creation, Christians "groan within" themselves. They are subject to vanity, corruption, and sorrow. Afflictions deceive, comforts disappoint. At Marah the waters are bitter, and at Nineveh the gourd of one day withers the next. With what pain is thought exercised! Sin weighs us down; a cloud of passion obscures the Saviour"s love; we toil, and "catch nothing." Deliverance is our cry. We stretch the head and crane the neck to hail the day of redemption. "We that are in this tabernacle do groan, being burdened." A notable instance of weakness is furnished by our prayers. We are ignorant of the fit requests to make, and the proper manner in which to present them. There is a danger of our asking unwisely, too impetuously, for a hurtful gratification. The most needful object, what "we ought" to supplicate, we are not earnest enough about; we scarce know what it is. We look through eyes of flesh, and our vision is limited. We dislike a burden and all suffering. Like Paul, we have "thrice besought the Lord" to remove what is designed for beneficial discipline. Like sufferers under the surgeon"s knife, we long for present ease rather than the removal of the real cause of disorder. Amid the whirl of life "bound to its wheel," we are liable to "mistake its end;" would fain arrest the machinery ere the clay is sufficiently impressed to make a "vessel meet for the Master"s use.

II THE DIVINE PROVISION. Help is afforded us by the Spirit of God. The very sense of dissatisfaction is a sign of the indwelling Spirit. The world wonders at the lamentation so frequent in religious biography. But to be quite content arbores deadness of soul. To deem one"s self perfectly wise is a sure token of self-deceit. The Spirit breaks up the deeps of an undisturbed monotony. The Emperor Augustus desired to see the wonderful couch on which a man slept serenely in spite of his heavy indebtedness. The groaning of the Christian is an advance upon that of the natural creation. It is not merely bewailing and murmuring; it is for spiritual reasons. He is made aware of his Divine sonship, and has to reconcile his confidence in the Father with his present irksome bondage. Creation longs for development; the Christian feels his sinfulness and sighs for salvation. His groaning proves a longing for infinitude; that he was made for God, and nothing less can satisfy. Like the hart chased by pursuers, till big tears are rolling from the eyes and the moisture is black upon its sides, so the Christian "thirsts for the living God." For him, to cease to aspire is to die, as the cessation of activity in extreme cold means a fatal rest. The unwilling bondage is an "incipient liberty." This groaning is an intercession of the Spirit, an utterance too big for words, a powerful plea with God. We have the advocacy of Christ without us, and the intercession of the Holy Spirit within. "I will send you another Advocate." Such an advocacy assures us of good. The Spirit is "the Firstfruits," and the golden harvest shall surely follow to the garner. These yearnings are the earnest of the fulfilment of our largest hopes, a pledge that the Father does not mean us always to remain down-trodden and stained and imperfect in knowledge. How great the encouragement to pray! Even though we are uncertain what exactly we want, our vague aspirations are not useless. We are lifted higher by them. Prayer is God"s law, though how it acts on God we cannot tell. We know that in the human sphere a father exerts his power of loving aid when his child cries in trouble. And God reads the mind of his own Spirit, urging us to pour out our hearts before his throne of grace. We may pray, then, even though we realize our inability to express our needs. We can interpret the dumb animal"s pleading look, or the babe"s expression of suffering; we project our spirit to them, and by sympathy understand their wants. And our broken utterances, or the stereotyped phrases of the Liturgy, are multiplied by the Spirit into a mighty intercession on our behalf. Though we fear lest we ask amiss, God will understand aright, nor grant an injurious boon. The direction of the Spirit"s longing stimulated within us is ever in accordance with the judgment of the All-wise. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Likewise the Spirit - Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak. We know not - Many times. What we should pray for - Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven. With groanings - The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Learn hence, 1. That the holiest and best of saints labour oft-times under great infirmities in the work and duty of prayer, not knowing what to pray for, or how to manage that important affair as they ought.

Hence it was that the apostles themselves, being sensible of their own disability in this kind, made their addresses to Christ himself to teach and instruct them how to pray, Luk 11:1.

Learn, 2. That it is the work and office of the Holy Spirit of God to help our infirmities in prayer, or, as the word signifies, to help together with us, to set his shoulder to ours, and lift with us at the same burden: the Spirit of Christ and our own spirit must both do their part in carrying on this work; if ever we expect the Spirit of Christ and our own spirit must both do their part in carrying on this work; if ever we expect the Spirit’s assistance, we must exert our own endeavours.

More particularly; the Spirit helps us in prayer, by working in us a deep sense of our spiritual wants, by giving us an insight into the promises, and enabling us to plead them at the throne of grace, by creating and stirring up desires in our souls to have our wants supplied by encouraging and emboldening us to come to God in prayer as to a father, with an humble reverence and child-like confidence.

But though the Holy Spirit be our guide and assistant in this duty, yet not so as to give us occasion to think that the words of prayer are immediately inspired and dictated to us by the Holy Ghost: let us have a care that we mistake not an idle and foolish loquacity, a frothy eloquence and affected language, outward vehemency and boldness of speech, a natural fervency, or an acquired fluency of expression, for the Spirit’s help and assistance in prayer.

Implore the Spirit’s help, and he will help thy infirmities: he will show thee thy sins, to give thee matter of confession; he will show thee thy wants, to give the matter of petition; he will show thee the mercies and blessings of God, to yield thee matter of thanksgiving; he will show thee the church’s miseries and necessities, to furnish thee with matter of intercession.

Thus the Spirit will assist thee, but never expect that he should act without thee.

Learn, 3. What is the proper work and office of the Holy Spirit in prayer: it is to make intercession for us with groanings which cannot be uttered.

But how is the Spirit our intercessor? Is not that Christ’s office?

Ans. Christ is an intercessor for us, the Holy Spirit is an intercessor in us.

Christ, in respect of his meritorious sufferings, is an advocate, mediator, and intercessor with the Father for us.

The Holy Spirit intercedes in us, by enabling us for, and assisting us in, the duty; by quickening our affections, and enlarging our desires; by setting us a-groaning after the Lord.

Groaning notes the strength and ardency of desire, which through the fervency of it puts the soul to pain, and an holy impatience till it be heard.

Lord, how flat and dead are our hearts sometimes in prayer! How much are our spirits straitened! But, if we want words, let us not want groans; let thy Spirit help us to groan our a prayer, when we want ability to utter it; for silent groans proceeding from thy Spirit shall be heard in thine ears, when the loudest cries shall not be heard without it.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

WONDERFUL AID OF THE SPIRIT

26. “And thus indeed the Spirit helpeth our weakness.” While in these fallen, dilapidated bodies, which we must occupy during our probation till relieved by glorification, we are so encumbered with infirmities of thought, speech, and action that we would be in a deplorable condition were it not for the timely aid of the Holy Spirit. “We know not what we should pray for, but the Spirit himself maketh intercessions with unutterable groanings.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered [And not only are we encouraged by the sympathetic groaning of creation, and our well-grounded hopes to wait patiently for deliverance and glorification, but we are also in like manner aided in doing so by the ministration of the Holy Spirit, who helps us in our weakness, especially in obtaining the strength, patience, etc., necessary to enable us to endure faithfully until the hour of our deliverance arrives. And we require such help, for, left to ourselves, we would fail to ask for these things which we need, and would spend our time and strength asking for those things which we do not need; for we are not wise enough to pray for the things which, considering our real, present weakness, we ought to pray for. But the Spirit knows these needful things, and he affords a remedy for our weakness by himself interceding for us, not praying independently, or apart from us, but moving and exalting us in our prayer, and stirring within us sighings, longings, aspirations and soulful yearnings for those things which are our real needs, but which are so poorly understood by us that we can not adequately express them in words];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

26, 27. Likewise the Spirit also helpeth our infirmity. While we are waiting in hope, but suffering, the Spirit is a helper of our weakness. It not only strengthens us, but helps us in prayer. We know not what to pray for as we ought. We often do not know, in our ignorance, what is best. This is especially true in the times of the greatest trial. It was even an experience of our Lord in extremity (John 12:27, 28) and of Paul (Phil. 1:22, 23). But the Spirit itself. Observe the climax: The creation groans; we ourselves groan; the Spirit himself groans. The Spirit within us intercedes by groaning which are his, in that they are prompted by the Spirit. Augustine says: “It is not in himself, nor in the substance of the Eternal and Blessed Trinity that he groans, but in us because he makes us groan.” Groanings that cannot be uttered. Speechless groanings.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Though Paul has been emphasizing that there is a struggle in believers between the flesh and the Spirit, he affirms that the Spirit is aiding us.

inexpressible groans

"groanings that we cannot express in words"

He who searches the hearts

Here "He" refers to God. Here "hearts" is a metonym for a person's thoughts and emotions. The phrase "searches the hearts" is a metaphor for examining thoughts and emotions. AT: "God, who knows all our thoughts and feelings" (See: Metonymy and Metaphor)

translationWords

Holy Spirit

pray

intercede

heart

believe

will of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

26.] Likewise (another help to our endurance, co-ordinate with the last—our patience is one help to it, but not the only one) the Spirit also (the Holy Spirit of God) helps our weakness (not, helps us to bear our weakness, as if the weakness were the burden, which the Spirit lifts for and with us,—but, helps our weakness,—us who are weak, to bear the burden of ver. 23. And this weakness is not only inability to pray aright, which is only an example of it, but general weakness. This has been seen, and the reading consequently altered to the plural, which was at first perhaps a marginal gloss). For (example of the help above mentioned;—the τό binding together the clause,—see reff.,—and here implying ‘exempli gratiâ,’—‘for this viz. what to &c.’) what we should pray as we ought (two things;—what we should pray,—the matter of our prayer;—and how we should pray it,—the form and manner of our prayer) we know not: but the Spirit itself (Thol. remarks,—αὐτό brings into more prominence the idea of the πνεῦμα, so as to express of what dignity our Intercessor is,—an Intercessor who knows best what our wants are) intercedes (ὑπέρ here does not intensify the verb, as in ὑπερνικᾷν and the like, and as Œ, Erasm., Luth., Bengel, render it,—but implies the advocacy,—‘convenire aliquem super negotio alterius,’ as Grot.,—to express which the ὑπὲρ ἡμῶν of the rec. has been inserted) with groanings which cannot be expressed:—i.e. the Holy Spirit of God dwelling in us, knowing our wants better than we, Himself pleads in our prayers, raising us to higher and holier desires than we can express in words, which can only find utterance in sighings and aspirations: see next verse. So De W., Thol., Olsh. Chrys. (Hom, xiv., p. 586) interprets it of the χάρισμα of prayer—and adds ὁ γὰρ τοιαύτης καταξιωθεὶς χάριτος, ἑστὼς μετὰ πολλῆς τῆς κατανύξεως, μετὰ πολλῶν τῶν στεναγμῶν τῶν κατὰ διάνοιαν τῷ θεῷ προσπίπτων, τὰ συμφέροντα πᾶσιν ᾔτει:—similarly Œc. and Theophyl. Calv. understands, that the Spirit suggests to us the proper words of acceptable prayer, which would otherwise have been unutterable by us: and similarly Beza, Grot.

ἀλαλήτοις may bear three meanings—1, unspoken: 2, that does not speak,—mute (see LXX, Job 38:14; Sir. 18:33 compl.): 3, that cannot be spoken. The analogy of verbals in -τος in the N. T. favours the latter meaning: compare ἀνεκδιήγητος, 2Co 9:15,—ἄῤῥητος, 2Co 12:4,—ἀνεκλάλητος, 1Pe 1:8 (Thol.).

Macedonius gathered from this verse that the Holy Spirit is a creature, and inferior to God, because He prays to God for us. But as Aug. Tract. vi. in Joan. 2, vol. iii. p. 1425, remarks, ‘non Spiritus Sanctus in semetipso apud semetipsum in illa Trinitate gemit, sed in nobis gemit, quia gemere nos facit.’ No intercession in heaven is here spoken of, but a pleading in us by the indwelling Spirit, of a nature above our comprehension and utterance.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

26. ὡσαύτως. As we groan, so also does the Holy Spirit groan with us, putting a meaning into our aspirations which they would not have of themselves. All alike converges upon that ‘Divine event, to which the whole creation moves.’ This view of the connexion (Go., Weiss, Lips.), which weaves in this verse with the broad course of the Apostle’s argument, seems on the whole better than that which attaches it more closely to the words immediately preceding, ‘as hope sustains us so also does the Spirit sustain us’ (Mey. Oltr. Gif. Va. Mou.).

συναντιλαμβάνεται: ἀντιλαμβάνεσθαι = ‘to take hold of at the side (ἀντί), so as to support’; and this sense is further strengthened by the idea of association contained in συν-. The same compound occurs in LXX of Psa_88[89]:22, and in Luk 10:40.

τῇ ἀσθενείᾳ: decisively attested for ταῖς ἀσθενείαις. On the way in which we are taking the verse the reference will be to the vagueness and defectiveness of our prayers; on the other view to our weakness under suffering implied in διʼ ὑπομονῆς. But as ὑπομονή suggests rather a certain amount of victorious resistance, this application of ἀσθένεια seems less appropriate.

τὸ γὰρ τί προσευξώμεθα. The art. makes the whole clause object of οἴδαμεν. Gif. notes that this construction is characteristic of St. Paul and St. Luke (in the latter ten times; in the former Rom 13:9; Gal 5:14; Eph 4:9; 1Th 4:1). τί προσευξ. is strictly rather, ‘What we ought to pray’ than ‘what we ought to pray for,’ i. e. ‘how we are to word our prayers,’ not ‘what we are to choose as the objects of prayer.’ But as the object determines the nature of the prayer, in the end the meaning is much the same.

καθὸ δεῖ. It is perhaps a refinement to take this as = ‘according to, in proportion to, our need’ (Mey.-W. Gif.); which brings out the proper force of καθό (cf. Baruch 1:6 v. l.) at the cost of putting a sense upon δεῖ which is not found elsewhere in the N. T., where it always denotes obligation or objective necessity. Those of the Fathers who show how they took it make καθὸ δεῖ = τίνα τρόπον δεῖ προσευξ., which also answers well to κατὰ Θεόν in the next verse.

ὑπερεντυγχάνει: ἐντυγχάνω means originally ‘to fall in with,’ and hence ‘to accost with entreaty,’ and so simply ‘to entreat’; in this sense it is not uncommon and occurs twice in this Epistle (8:34; 11:2). The verse contains a statement which the unready of speech may well lay to heart, that all prayer need not be formulated, but that the most inarticulate desires (springing from a right motive) may have a shape and a value given to them beyond anything that is present and definable to the consciousness. This verse and the next go to show that St. Paul regarded the action of the Holy Spirit as personal, and as distinct from the action of the Father. The language of the Creeds aims at taking account of these expressions, which agree fully with the triple formula of 2Co 13:14; Mat 28:19. Oltr. however makes τὸ πνεῦμα in both verses = ‘the human spirit,’ against the natural sense of ὑπερεντυγχάνει and ὑπὲρ ἁγίων, which place the object of intercession outside the Spirit itself, and against κατὰ Θεόν, which would be by no means always true of the human spirit.

ὑπερεντυγχάνει is decisively attested (א* A B D F G &c.). Text. Recept. has the easier ἐντυγχάνει ὑπὲρ ἡμῶν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Helpeth [συναντιλαμβανεται] . Only here and Luk 10:40, on which see note. "Lambanetai taketh. Precisely the same verb in precisely the same phrase, which is translated 'took our infirmities '," Mt 8:17 (Bushnell).

As we ought [καθο δει] . Not with reference to the form of prayer, but to the circumstances : in proportion to the need. Compare 2Co 8:12; 1Pe 4:13.

Maketh intercession for [υπερεντυγχανει] . Only here in the New Testament. The verb ejntugcanw means to light upon or fall in with; to go to meet for consultation, conversation, or supplication. So Act 25:24, "dealt with," Rev., "made suit." Compare Rom 8:34; Rom 11:2; Heb 7:25.

Which cannot be uttered [αλαλητοις] . This may mean either unutterable or unuttered..

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 26, 27. “And likewise the Spirit also helpeth our infirmity;for we know not what we should ask in order to pray as we ought, but the Spirit itself maketh intercession with groanings which cannot be uttered. But He that searcheth the hearts knoweth what is the aspiration of the Spirit, because He maketh intercession for the saints according to God.”

As the apostle had passed from the groaning of universal nature to that of the children of God, he now rises from the latter to that of the Holy Spirit Himself. This gradation is so evident that one is astonished it could have remained unobserved by so many commentators (see for example Meyer). But we must remark the significant difference between this second transition and the former. In passing from the groaning of nature to that of believers, he said: not only...but also. Now he simply says: and likewise also. There is no contrast indicated here; for the groaning of the Spirit is homogeneous with that of believers (likewise), though distinct from it notwithstanding (also), and though there is a gradation from the one to the other (δέ, now, which we have rendered by and).

If, with the Byzs., we read the plural ταῖς ἀσθενείαις, our infirmities, the word would denote the moral infirmities of believers. But so general an idea is out of place in the context. We must therefore prefer the Alex. reading: τῇ ἀσθενεία, our infirmity. This expression refers to a special infirmity, the fainting condition with which the believer is sometimes overtaken under the weight of present suffering; it is the want which makes itself felt in his ὑπομονή, that constancy, the necessity of which had been affirmed in the previous verse. The reading of F G: our weakness in prayer, would refer to our ignorance as to what should be asked (the proposition following). But this so weakly supported reading is certainly a gloss. Infirmity in prayer enters into the weakness of which the apostle speaks, but does not constitute the whole of it. The verb συναντιλαμβάνεσθαι, to support, come to the help of, is one of those admirable words easily formed by the Greek language; λαμβάνεσθαι (the middle) to take a burden on oneself; σύν, with some one; ἀντί, in his place; so: to share a burden with one with the view of easing him; comp. Luk 10:40. This verb is usually followed by a personal regimen, which leads us to take the abstract substantive here: our weakness, for: us weak ones (ἡμῖν ἀσθένεσιν). The Spirit supports us in the hour when we are ready to faint. The end of the verse will explain wherein this aid consists.

Before describing it the apostle yet further examines the notion: our infirmity. The case in question belongs to those times in which our tribulation is such that in praying we cannot express to God what the blessing is which would allay the distress of our heart. We ourselves have no remedy to propose. The article τό defines the whole following proposition taken as a substantive: “The: what we should ask.” This is what we know not ourselves. The words as we ought do not refer to the manner of prayer (this would require καθώς), but to its object. Jesus Himself was once in the perplexity of which the apostle here speaks. “Now is my soul troubled,” says He, Joh 12:27, “and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.” After this moment of trouble and hesitation, his mind became fixed, and His prayer takes form: “Father, glorify Thy name.” In our case the struggle usually lasts longer. Comp. a similar situation in the experience of Paul, 2Co 12:7-9.

In these extreme situations help is suddenly presented to us, a divine agent who raises us as it were above ourselves, the Spirit. The verb ὑ/περεντυγχάνειν is again a term compounded of three words: τυγχάνειν, to find oneself, to meet with some one; ἐν, in a place agreed on; ὑπέρ, in one’s favor; hence: to intercede in favor of. It would seem that the regimen ὑπὲρ ἡμῶν, for us, in the Byz. text, should be rejected according to the two other families.

How are we to conceive of this intercession of the Spirit? It does not take place in the heavenly sanctuary, like that of the glorified Christ (Heb 7:25). It has for its theatre the believer’s own heart. The very term groaning implies this, and Rom 8:27, by speaking of God who searches the hearts, confirms it.

The epithet ἀλάλητος, which we have translated unutterable, may be explained in three ways. 1. Beza and Grotius have given it the meaning of mute, that is to say, purely inward and spiritual. But what end would such a qualification serve here? 2. Others understand inexpressible; such is the meaning of our translation; that is to say, that the understanding cannot fully grasp its object, nor consequently express it in distinct terms. Only, 3, we should have preferred to translate, had the language permitted it, by the word unformulated or unexpressed.In every particular case, he who is the object of this assistance feels that no distinct words fully express to God the infinite good after which he sighs. The fact proves that the aspiration is not his own, but that it is produced in his heart by the Spirit of Him of whom John said, “that He is greater than our heart” (1Jn 3:20). We here find ourselves in a domain analogous to that of the γλώσσαις λαλεῖν, speaking in tongues, to which 1 Corinthians 14 refers; comp. Rom 8:14-15, where Paul says: “When I pray in a tongue, my spirit (πνεῦμα) prayeth indeed, but my understanding (νοῦς) is unfruitful.” The understanding cannot control, nor even follow the movement of the spirit, which, exalted by the Spirit of God, plunges into the depths of the divine. Thus, at the moment when the believer already feels the impulse of hope failing within him, a groan more elevated, holy, and intense than anything which can go forth even from his renewed heart is uttered within him, coming from God and going to God, like a pure breath, and relieves the poor downcast heart.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.