로마서 8:26 주석

The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people," so runs our commission, Isa 40:1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter: I. The particular instances of Christians' privileges (v. 1-28). II. The ground thereof laid in predestination (Rom 8:29, Rom 8:30). III. The apostle's triumph herein, in the name of all the saints (Rom 8:31 to the end).

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.

INTRODUCTION TO ROMANS 8 As the former chapter shows that sanctified ones are not free from the being of sin in them, which is a ground of general complaint and uneasiness; this chapter shows, that justified ones are freed from the guilt of sin, and secure from punishment for it; and have the utmost reason to rejoice and be glad, and even to triumph in a plerophory and full assurance of faith, on account of the various privileges they enjoy, through the grace of the Father, of the Son, and of the Spirit; and which are distinctly, largely, and severally mentioned: it begins, Rom 8:1, with taking notice of a particular privilege saints have in Christ, and, by virtue of union to him, security from all condemnation; and which is inferred from their sure and certain deliverance from sin by Christ, Rom 8:25, the persons sharing in this privilege are described by their being in Christ, and by their walking after the Spirit of Christ, in consequence of it: a reason confirming this privilege is given, Rom 8:2, taken either from the Gospel, declaring the saints' freedom from the law; or from the power and efficacy of the Spirit, delivering them from the tyranny and dominion of sin; or rather from the holiness of Christ's human nature, as a branch of their justification: this privilege is made more fully to appear, and the saints' interest in it by the mission of Christ, to bring in everlasting righteousness for them, which is the foundation of it, Rom 8:3, the occasion of which was the weakness of the law, or rather the impotency of man, through the corruption of nature, to fulfil the law: the sender, or the efficient cause of this mission, is God the Father; the person sent, his own Son; the manner in which he was sent, in human nature, which had the appearance of being sinful; what God did in it, he condemned sin in it; which is a reason, why there is no condemnation to them, that are in him; and the end of all this, Rom 8:4, was, that the law of righteousness might be perfectly fulfilled by Christ for them, or by them in him; who are described in part, as in Rom 8:1, upon the repetition of which part of the description, the apostle proceeds to show the difference between unregenerate and regenerate persons, Rom 8:5, partly by their characters; the one being carnal, or after the flesh, the other being spiritual, or after the Spirit; and by their different affections, the one minding the things of the flesh, the other the things of the Spirit; the different issue and effect of which, namely, a carnal and a spiritual mind are observed, Rom 8:6, death following upon the one, life and peace upon the other; the reasons of which, with respect to the former, are given, Rom 8:7, taken from the enmity of the carnal mind to God, and the non-subjection of it to the law of God, and the impossibility of its being subject to it; and therefore nothing but death can be expected; from whence this conclusion is made, Rom 8:8, that unregenerate men are not in a state, nor in a capacity to please God, or do what is acceptable to him, the above being the disposition and temper of their minds: and then in Rom 8:9, the apostle returns to the argument from whence be had digressed, and suggests, that though he had said the above things of unregenerate men, he had other thoughts of those to whom he writes; they were not in the flesh, nor minded the things of the flesh, and so were not liable to condemnation and death; and which he proves by the inhabitation of the Spirit of God in them; for such who have him not, have no proof nor evidence of their being Christ's, and so consequently have no proof of their security from condemnation; and partly by Christ's being in them, and which is the evidence of their being in Christ, and so of the above privilege, Rom 8:10, the consequence of which is, that though by reason of sin the body is mortal, and does die, yet the soul lives not only naturally, but spiritually, by faith in Christ now, and in glory hereafter, by virtue of Christ's righteousness imputed to it, and so is free from condemnation and death; besides, by virtue of the Spirit's dwelling in them, their mortal bodies will be quickened in the general resurrection, Rom 8:11, and from all these blessings of divine goodness, both in soul and body, the apostle infers, that the saints are under obligation, not to live in a carnal, but in a spiritual manner, Rom 8:12, and to which he exhorts, Rom 8:13, and presses by motives, taken from the different consequences of those things; death following by living after the flesh, and life through the mortification of sin, by the Spirit of God: and whereas the walking after the Spirit, by which he had described those that are safe from condemnation, is owing to their being led by him; and their being led by him, being an evidence of their divine sonship, Rom 8:14, from hence he passes to consider the privilege of adoption: and that these saints were interested in this privilege, he proves Rom 8:15, partly by their not having the spirit of bondage which belongs to servants; and partly by their having the spirit of adoption, who had made known this grace unto them, and their interest in it: and that they had received him as a spirit of adoption, was evident by their calling God their Father under his influence; and also by the witness he bore to their spirits, that they were the children of God, Rom 8:16, of which they were conscious: and from this privilege of adoption, the apostle concludes heirship, Rom 8:17, and which is of such a nature, that there is none like it; both with respect to the subject of it, God himself; with respect to him with whom they are heirs, Christ Jesus; and the way in which they come to share the glorious inheritance with him, is through suffering with him, and for him; and this they need not grudge to do, since there is no comparison between their sufferings, and the glory they shall enjoy, Rom 8:18, which both Jews and Gentiles were in the expectation of; the latter of which are described in Rom 8:19, by their name, the creature, the whole creation; and by their present condition, the Gospel being come among them to the conversion of many, which raised an expectation of many sons and daughters being born to God among them, Rom 8:19, and by their former state and condition, Rom 8:20, which is mentioned, to illustrate the grace of God in the present blessing bestowed upon them, in sending the Gospel to them; which state was a subjection to vanity, through the god of this world, who led them captive at his will, Rom 8:21, and then by the deliverance of them, they were in hope and expectation of, from bondage to liberty, Rom 8:21, and this groaning and travailing: in birth in a spiritual sense, for the bringing forth of many sons to God among the Gentiles, the apostle, and other ministers of the word, who had preached the Gospel among them, were witnesses of, Rom 8:22, yea, not only the Gentiles, but the Jews also, who are described as having the first fruits of the Spirit, Rom 8:23, were waiting for the manifestation of the children of God among the Gentiles, with them to complete at last the mystical body, who shall share together the glory before spoken of, which their sonship and heirship entitle them to; and for which there is encouragement to wait with patience and in hope, from the connection of salvation with the grace of hope; and from, the nature of the thing hoped for, which is unseen, but certain, Rom 8:24. From hence the apostle proceeds to consider another privilege which the saints have, who are in the Spirit, and walk after the Spirit, the Spirit helps their infirmities; particularly in prayer, the matter of which, in some cases, they are at a loss about, Rom 8:26, and this he does, by making intercession for them; the manner in which this is done in them, is with unutterable groans; and the rule according to which it is made, is the will of God, the mind of the Spirit being known by the searcher of hearts, Rom 8:27, in a word, such are the privileges of believers in Christ, that every thing in the whole world, in heaven, and in earth, in themselves and others, whether good or bad, prosperous or adverse, work together for their good, so that nothing can go wrong with them in the issue, Rom 8:28, who are described by their love to God, and by their effectual calling, according to his purpose; which being mentioned, leads the apostle to the source and spring of all these and other privileges, the everlasting love of God; signified by his foreknowledge of his people, Rom 8:29, which is the cause of their predestination to a conformity to the image of Christ, the firstborn among many brethren; with which predestination, calling, justification, and glorification, are inseparably connected, Rom 8:30, from all which blessings of grace it may be concluded, that God is on the side of such persons, who are interested in these favours; and nothing is to be feared, but every good thing is to be expected by them, Rom 8:31, which is confirmed by an argument from the greater to the lesser, that if God has given his Son for them, he will freely give all things to them, Rom 8:32, in a view of which, the apostle rises up in a triumph of faith, and challenges all the enemies of the saints, and denies that any charge can be brought against them of any avail, since God is the justifier of them, Rom 8:33, or that they shall ever enter into condemnation, being secured from it by the death of Christ; and which security is yet more strengthened by his resurrection, session at the right hand of God, and intercession for them, Rom 8:34, and then asks, since Christ has shown such love to them, by these instances of it, what can separate from it, Rom 8:35, and enumerates several things which befall the saints in this life, which, however mean and abject they may render them in the esteem of men, do not at all abate the love of Christ to them: that such is their case, that they are exposed to afflictions and sufferings, and even death itself, for the sake of Christ, is proved Rom 8:36, by a testimony out of Psa 44:22, and then an answer is returned to the above question in the negative, that none of the things mentioned could separate them from the love of Christ; so far from it, that by virtue of Christ who had loved them, they were conquerors, and more than conquerors in all these things, and over all their enemies, Rom 8:37, and the chapter is concluded in Rom 8:38, with the full and firm persuasion of the apostle, that nothing in the whole universe, in the whole compass of created beings, be they what they will, good or bad, or which are or shall be, an enumeration of many of which is made, should ever separate him, or any of the people of God from his love, which is in Christ Jesus: so that upon the whole, notwithstanding indwelling sin, notwithstanding the various afflictions which attend them in this world, yet in consideration of the many privileges they enjoy, and the glory they are heirs of, they have great reason to rejoice, and look upon themselves to be in the most safe and happy condition.

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.

If he but form the thought in the secret chamber of his soul, and call on the Father "with unspoken groanings," He is near, and is at his side, while yet speaking.

Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your infirmity from (the stringency of) an absolute continence.

Just as a sick man does not ask the doctor for things which will restore him to health but rather for things which his disease longs for, so likewise we, as long as we are languishing in the weakness of this life, will from time to time ask God for things which are not good for us. This is why the Spirit has to help us.The weakness which the Spirit helps us with is our flesh.… Whenever the Holy Spirit sees our spirit struggling with the flesh and being drawn to it, he stretches out his hand and helps us in our weakness.

The Holy Spirit importunes the divine ears on our behalf “with sighs too deep for words,” thereby discharging his duties as advocate and rendering his services in our defense. He has been given to dwell in our bodies and to bring about our sanctification.

It is not possible, says Paul, for us human beings to have a precise knowledge of everything. So we ought to yield to the Creator of our nature and with joy and great relish accept those things which he has decided on and have an eye not to the appearance of events but to the decisions of the Lord. After all, he knows better than we do what is for our benefit, and he also knows what steps must be taken for our salvation.

"Likewise the Spirit also helpeth our infirmities." For the one point is thy own, that of patience, but the other comes of the Spirit's furnishings, Who also cherisheth thee unto this hope, and through it again lighteneth thy labors. Then that thou mightest know that it is not in thy labors only and dangers that this grace standeth by thee, but even in things the most easy seemingly, it worketh with thee, and on all occasions bears its part in the alliance, he proceeds to say, "For we know not what we should pray for as we ought." And this he said to show the Spirit's great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man's reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, "For we know not what we should pray for as we ought." In order that the learner might not feel any shame at his ignorance, he does not say, ye know not, but, "we know not." And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for "the thorn" that was given him "in the flesh," that is the dangers, he often besought God, and was entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine, and Jeremiah when he made supplication for the Jews, and Abraham when he interceded for the people of Sodom. "But the Spirit Itself maketh intercession for us with groanings which cannot be uttered." This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For "the spirits of the Prophets," it says, "are subject to the prophets." And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for all the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receiveth the grace, and intercedeth to God, and groaneth.

It is clear from what follows that Paul is speaking here about the Holy Spirit.… “We do not know how to pray as we ought” for two reasons. First, it is not yet clear what future we are hoping for or where we are heading, and second, many things in this life may seem positive but are in fact negative, and vice versa. Tribulation, for example, when it comes to a servant of God in order to test or correct him may seem futile to those who have less understanding.… But God often helps us through tribulation, and prosperity, which may be negative if it traps the soul with delight and the love of this life, is sought after in vain.The Spirit sighs by making us sigh, arousing in us by his love a desire for the future life. “The Lord your God tempts you so that he might know whether you love him,” that is, to make you know, for nothing escapes God’s notice.

The Spirit that intercedes is nothing but the same charity which the Spirit has wrought in you.… Charity itself groans in prayer, and he who gave it cannot shut his ears to its voice. Cast away care, let charity make request, and the ears of God are ready to listen. The answer comes—not what you want but what is to your advantage.

The Holy Spirit, who intercedes with God on behalf of the saints, does not groan as if he were in need and experiencing distress. Rather he moves us to pray when we groan, and thus he is said to do what we do when he moves us.

We must not deduce from this that either the apostle or those to whom he spoke were unacquainted with the Lord’s Prayer. We think that the reason Paul says that we do not know how we should pray … was because temporal trials and troubles are often useful for curing the swelling of pride or for proving and testing our patience, and by this proving and testing winning for it a more glorious and precious reward; or for chastising and wiping out certain sins, while we, ignorant of these benefits, wish to be delivered from all trouble.

Our prayers are weak because they ask for things contrary to reason, and for this reason Paul shows that this weakness in us is helped by the Holy Spirit who has been given to us. The Holy Spirit helps because he does not allow anything we ask for before the proper time or against God’s wishes to happen.Paul says that the Spirit intercedes for us not with human words but according to his own nature. For when what comes from God speaks with God, it is obvious that he will speak in the same way as the one from whom he comes speaks. For the Spirit given to us overflows with our prayers in order to make up for our inadequacy and lack of foresight by his actions and to ask God for the things which will be of benefit to us.

Do not think that you will be set free by things which are harmful. You do not know what is good for you in the way that God does. Therefore, give yourselves to him who holds the key to the universe. For even if you ask nothing but merely groan under the impulse of the grace which dwells in you, he handles your affairs wisely and will ensure that you get what you need.

The Spirit helps us in accordance with the hope we have, so that we may request not earthly things but heavenly ones. For our ability is weak unless it is helped by the Holy Spirit. We still see through a glass darkly, and often what we judge to be helpful is actually harmful. Therefore our requests may not be granted by divine providence, as Paul says elsewhere.

He is called advocate because he intercedes with the justice of the Father for the error of sinners. He who is of one substance with the Father and the Son is said to entreat for sinners, because those whom he has filled, he makes into those who entreat. Hence Paul also says: For the Spirit himself makes intercession for us with groanings that cannot be uttered. But he who entreats is less than he who is entreated; how then is the Spirit said to entreat, who is not less? But the Spirit himself entreats because he inflames those whom he has filled to entreat.

Having mentioned patience, he encourages the listener and says that the Spirit also helps us. Therefore do not grow weary in hope and patience: you bring only hope and patience, and the Spirit helps you. He shows how the Spirit helps in our weaknesses. We are so weak that we do not even know what we should pray for. All of us in general are so weak; so weak am I, Paul, as well. For Paul also prayed for deliverance from the "thorn in the flesh" (2 Cor. 12:8) and to come to Rome (Rom. 1:10), and Moses prayed to see Palestine (Deut. 3:23–25), and Jeremiah prayed for the Jews (Jer. 11:14), not knowing what was necessary. Paul says this now because at that time the believing Romans, being subjected to persecutions and insults, naturally desired rest, and not receiving it, fell into despondency. So then, he proves that no one among men knows what it is profitable to ask for. Therefore, he says, you must endure, and what is profitable for you, this the Spirit alone knows. For this reason he adds the following as well. In antiquity, God bestowed upon the baptized many and various gifts, which were generally called "spirit." One had the gift of prophecy, another the gift of wisdom, yet another some other gift. In exactly the same way, God also bestowed the gift of prayer, which was likewise called "spirit." Since, not knowing many things beneficial for us, we ask for what is useless, in the earliest times the gift of prayer would descend upon some one person, who alone would pray and also teach others to ask for what was beneficial for all. So by "spirit" he means here a gift of this kind, and a soul that has received the gift of prayer, that intercedes before God and groans. For such a spiritual man would stand with great contrition and with powerful groaning. Now we see a sign of this in the deacon, who standing offers earnest supplications on behalf of the people.

Then he shows how we are helped by the Holy Spirit in the defects of the present life, when he says, "likewise, the Spirit." First, for the fulfillment of desires; second, for the direction of external events, at "and we know that" (Rom 8:28). In regard to the first he does two things. First, he states his proposition; second, he clarifies it, at "for we do not know." First, therefore, he says: it has been stated that our mortal bodies will be vivified by the Holy Spirit, when our weakness shall be removed from us. Likewise in the present life in which we are still subject to weakness the Spirit also helps our infirmity, even though he does not take it away entirely: "the spirit lifted me up and took me away, and I went in bitterness in the heart of my spirit," as though weakness was not yet entirely removed, "for the hand of the Lord was with me, strengthening me" (Ezek 3:14); and in this way he helped me: "the spirit is willing, but the flesh is weak" (Matt 26:41). Then he clarifies what he had said, when he says "for we do not know." First, he shows the need for the Spirit's help, which pertains to a weakness of the present life; second, he indicates the way he helps, at "but the Spirit himself"; third, he shows the efficacy of the help, at "and he who searches." First, therefore, he says: I am correct in saying that the Spirit also helps our infirmity. For in this we suffer a weakness that we do not know what we should pray for as we ought: "why does God surround with darkness the man whose way is hid?" (Job 3:23). And it should be noted that the Apostle says there are two things we do not know, namely, what we should ask for in prayer and the manner in which we ought to ask. But both seem to be false. For in the first place we know what we should ask for, because the Lord taught us: "hallowed be your name" (Matt 6:9), and so forth. The answer is that we can know in a general way what it is suitable to pray for, but we cannot know this in particular. First of all, if we desire to perform a virtuous deed, which is to fulfill God's will on earth as it is in heaven, it can happen that the virtuous deed does not befit this or that person. For example, the quiet of contemplation is not expedient for a person who can press onward usefully in action, as Gregory says in Morals on Job 5:26: "you shall come to your grave in ripe old age." Hence it says in Proverbs: "there is a way which seems right to a man, but its end is the way to death" (Prov 14:12). Second, a person desires a temporal good to sustain life, which is to seek one's daily bread, but it puts him in danger of death. For many have perished because of riches: "riches were kept by their owner to his hurt" (Eccl 5:13). Third, a person desires to be freed from a bothersome trial which, nevertheless, is for him a guardian of humility. For example, St. Paul sought the removal of a thorn of the flesh, but it had been given him to keep him from being too elated by the abundance of revelations (2 Cor 12:7). Likewise, it also seems that we know how to pray as we ought, since it says in James: "let him ask in faith, with no doubting" (Jas 1:6). Here, too, the answer is that we can know in general, but we cannot discern exactly the special motive; for example, whether we are asking from anger or from a zeal for justice. Hence in Matthew, the petition of the sons of Zebedee was refused because, although they seemed to be asking to share in divine glory, their petition proceeded from vainglory or from elation (Matt 20:20). Then he tells the way the Holy Spirit helps when he says, "but the Spirit himself asks for us with unspeakable groanings." This statement seems to support the error of Arius and Macedonius, who held that the Holy Spirit is a creature and lower than the Father and Son. For intercession is the role of a lesser person. But if from the fact that he is said to intercede we understand that he is a creature subject to suffering and inferior to the Father, then from the fact that he intercedes with groanings, we should suppose that he is a creature subject to suffering and not yet enjoying beatitude—which no heretic has ever said. For a groan proceeds from pain that pertains to wretchedness. Consequently we must explain "asks," i.e., makes us ask, as in Genesis: "now I know that you fear God" (Gen 22:12), i.e., I have made you know. For the Holy Spirit makes us ask, inasmuch as he causes right desires in us, because to ask is to make desires known. Now right desires arise from the ardor of love, which he produces in us: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). But with the Holy Spirit directing and inciting our heart, our desires cannot but be profitable to us: "I am the Lord who teaches you to profit" (Isa 48:17); therefore, he adds, "for us." But when we desire something strongly and pray for it longingly, we suffer its delay with pain and groanings; therefore, he adds, "with groanings," which he causes in our heart, inasmuch as he inspires us to desire heavenly things which are postponed for the soul. These are the moanings of the dove, which the Holy Spirit causes in us: "moaning like doves" (Nah 2:7). They are unspeakable: either because they concern an indescribable thing, namely, heavenly glory: "he heard things that cannot be told" (2 Cor 12:4); or because those movements of the heart cannot be sufficiently described, inasmuch as they proceed from the Holy Spirit: "who can explain the wisdom of the heavens?" (Job 38:37).

The happy state of those who believe in Christ, and walk under the influence of his Spirit, Rom 8:1, Rom 8:2. The design of God in sending his Son into the world was to redeem men from sin, Rom 8:3, Rom 8:4. The miserable state of the carnally minded, Rom 8:6-8. How Christ lives and works in his followers; their blessedness here, and their happiness hereafter, Rom 8:9-17. Sufferings are the common lot of all men; and from which Gentiles and Jews have the hope of being finally delivered, Rom 8:18-23. The use and importance of hope, Rom 8:24, Rom 8:25. The Spirit makes intercession for the followers of Christ, Rom 8:26, Rom 8:27. All things work together for good to them that love God, and who act according to his gracious purpose in calling them, Rom 8:28. The means used to bring men to eternal glory, Rom 8:29, Rom 8:30. The great blessedness, confidence, and security of all genuine Christians, whom, while they hold fast faith and a good conscience, nothing can separate from the love of God, Rom 8:31-39.

The Spirit also helpeth our infirmities - The same Spirit, το πνευμα, 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 fulfillment 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.

CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39) There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.]. no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (Co2 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Joh 3:18; Joh 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier.

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."