Romans 8:26–8:27

Romans 8:26-27 26. Likewise [263] 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. 26. Similiter vero Spiritus etiam coopitulatur infirmitatibus nostris; non enim quid oraturi sumus quemadmodum oportet, novimus; verum Spiritus ipse intercedit pro nobis gemitibus innarrabilibus. 27. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 27. Qui vero scrutatur corda, novit cogitationem Spiritus, quod secundum Deum intercedit pro sanctis. 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 sunantilambanetai, 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. [264] 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; [265] 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, [266] 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. [267] 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. 27. But he who searches hearts, etc. This is a remarkable reason for strengthening our confidence, that we are heard by God when we pray through his Spirit, for he thoroughly knows our desires, even as the thoughts of his own Spirit. And here must be noticed the suitableness of the word to know; for it intimates that God regards not these emotions of the Spirit as new and strange, or that he rejects them as unreasonable, but that he allows them, and at the same time kindly accepts them, as allowed and approved by him. As then Paul had before testified, that God then aids us when he draws us as it were into his own bosom, so now he adds another consolation, that our prayers, of which he is the director, shall by no means be disappointed. The reason also is immediately added, because he thus conforms us to his own will. It hence follows, that in vain can never be what is agreeable to his will, by which all things are ruled. Let us also hence learn, that what holds the first place in prayer is consent with the will of the Lord, whom our wishes do by no means hold under obligation. If then we would have our prayers to be acceptable to God, we must pray that he may regulate them according to his will. Footnotes: [263] The connection here is not very evident Osautos -- "similiter -- in like manner," by Calvin; "itidem -- likewise," by Pareus and Beza; "pr?terea -- besides," by Grotius; "moreover," by Doddridge The word usually means, in the same, or, the like manner: but the two last seem to render it suitably to this place; for what follows is mentioned in addition to what had been stated respecting hope and patience. -- Ed. [264] Pareus says, that this verb is taken metaphorically from assistance afforded to infants not able to support themselves, or to the sick, tottering and hardly able to walk. "Coopitulatur" is Calvin' Latin -- co-assist," Beza's "una sublevat -- lifts up together," that is, together with those who labor under infirmities. The Vulgate has "adjuvat -- helps," like our version. Schleusner says, that it means to succor those whose strength is unequal to carry their burden alone. It is found in one other place, Luke 10:40 . It is given by the Septuagint in Psalm 89:21 , for 'mph -- "to strengthen, to invigorate," and in Exodus 18:22 , for ns' 'tk -- "to bear with," that is, "a burden with thee," -- the very idea that it seems to have here -- Ed. [265] The opinions of Chrysostom, Ambrose, and Origen, are given by Pareus; and they are all different, and not much to the purpose. The view which Augustine gives is materially what is stated here. He gives a causative sense to the verb in the next clause, "Interpellare nos facit -- he causes us to ask." -- Ed. [266] "Intercedit -- huperentunchanei -- abundantly intercedes," for so huper, prefixed to verbs, is commonly rendered. This is the proper action of an advocate, a name given to the Spirit by our Savior, allon parakleton -- "another advocate," not "comforter," as in our version, and Christ is called by the same name in 1 John 2:1 , and the same work, "interceding," is ascribed to him, Hebrews 7:25 . But we learn in John 14:16 , that the Spirit is an advocate with us -- "that he may abide with you for ever;" and in 1 John 2:1 , that Christ is an advocate in heaven -- "with the Father." The same name and a similar kind of work are ascribed to both. Some, as Doddridge, to avoid the blending the offices of the two, have rendered the verb here by a different term, but not wisely. -- Ed. [267] Or, "the comprehension of our mind -- ingenii nostri captum." Schleusner says, that the word alaetos, has been improperly rendered ineffable or unutterable, and that the word to express such an idea is aneklaletos, ( 1 Peter 1:8 ,) and that from the analogy of the Greek language it must mean, "what is not uttered or spoken by the mouth;" and he gives akineton, "what is not moved," as an instance Bos and Grotius give the same meaning, "sine voce -- without voice;" and the latter says, that this was expressly said, because the Jews entertained a notion that there could be no prayer except it was expressed by the lips. It is however considered by most to have the meaning given here, "inutterable," or ineffable or inexpressible. -- Ed.

{24} Likewise the Spirit also {g} helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh {h} intercession for us with groanings which cannot be uttered. (24) Seventhly, there is no reason why we should faint under the burden of afflictions, seeing that prayers minister to us a most sure help: which cannot be frustrated, seeing that they proceed from the Spirit of God who dwells in us. (g) Bears our burden, as it were, so that we do not faint under it. (h) Incites us to pray, and tells us as it were within, what we will say, and how we will speak.

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. 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, … — 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, 1 Peter 1:8 ; 1 Peter 1:8 , must by the Spirit stir up unutterable groanings.

Likewise: this referreth us, either to the work of the Spirit, before noted, Romans 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 Jonah 4:3 Mark 10:38 2 Corinthians 12:8 . But the Spirit itself maketh intercession for us: there is a twofold intercession, one of Christ, of which we read, Romans 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, Zechariah 12:10 , the Spirit of supplications. It is by him, Romans 8:15 , that we cry, Abba, Father: he cries so in our hearts; Galatians 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, Matthew 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 Ephesians 6:18 Judges 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 Exodus 14:15 1 Samuel 1:13 .

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, 1 Samuel 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.

,27 Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.

26, 27. 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 [2230]1Co 13:9 and [2231]2Co 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 Ro 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."

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, (1) By giving us strength to bear them; (2) By exciting us to make efforts to sustain them; (3) 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, (1) 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; Romans 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. continued...

Romans 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 Luke 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. Hebrews 4:15 , “We have not an high priest which cannot be touched with a feeling of our infirmities;” 2 Corinthians 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 Luke 9:46 ; Acts 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 , Acts 25:24 . This supplication may be against any one, Romans 11:2 , or for him, Romans 8:34 ; Hebrews 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 Hebrews 9:24 ; 1 John 2:1 ; and John 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 John 14:26 ; John 15:26 ; and John 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 God’s unspeakable gift, 2 Corinthians 12:4 , of ἄῤῥητα ῥήματα , ‘words which cannot be uttered;’ and of ‘a joy that is unspeakable,’ χαρὰ ἀνεκλάλητος .

Romans THE INTERCEDING SPIRIT Romans 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.