Romans 8:26
Verse
Context
Future Glory
25But if we hope for what we do not yet see, we wait for it patiently.26In the same way, the Spirit helps us in our weakness. For we do not know how we ought to pray, but the Spirit Himself intercedes for us with groans too deep for words.27And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
Sermons
Leonard Ravenhill
Corrie Ten Boom
Keith Daniel
Kathryn Kuhlman
David Wilkerson
Jim Cymbala
A.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.
Romans 8:26
Future Glory
25But if we hope for what we do not yet see, we wait for it patiently.26In the same way, the Spirit helps us in our weakness. For we do not know how we ought to pray, but the Spirit Himself intercedes for us with groans too deep for words.27And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
- Scripture
- Sermons
- Commentary
The Burdens of Ravenhill - Part 3 (Compilation)
By Leonard Ravenhill19K20:14CompilationPSA 100:4MAT 6:6LUK 18:1ACT 2:42ACT 2:46ROM 8:261TH 5:17In this sermon transcript, the speaker, Brother Ravenhill, engages in a conversation with a man named Brother Singh about the procedure in his church service. Brother Singh describes a unique and intense worship experience where the first three hours are dedicated to praise, worship, and adoration, followed by three hours of prayer and intercession, and then three hours of breaking bread and sharing testimonies. He mentions that sometimes the meetings can last for 11 to 14 hours, as they allow the Holy Spirit to move and direct the gathering. Brother Ravenhill expresses his longing for a sovereign move of the Holy Spirit in the church today and highlights the importance of spending more time in prayer.
Interview 1974
By Corrie Ten Boom12K07:20PSA 139:1MAT 5:44ROM 5:5ROM 8:262CO 12:9
This sermon shares the powerful testimony of a woman who endured imprisonment and suffering during World War II, highlighting how God's grace sustained her through the darkest times. It emphasizes the importance of faith, prayer, forgiveness, and experiencing God's love even in the midst of hatred and cruelty. The message encourages Christians to pray for leaders, forgive others, and trust in God's victory even in times of suffering.
Absolute Surrender
By Keith Daniel11K59:28Absolute Surrender2CH 16:9ACT 2:2ROM 8:26In this sermon, the speaker shares two powerful stories that highlight the desperate state of humanity and the need for God's intervention. The first story describes a disturbing encounter with a man who appears to have lost all sense of humanity, begging for money and causing harm to himself. The second story revolves around a man named McFarlane who spends nights in prayer, crying out to God to save South Africa from destruction. Both stories emphasize the speaker's plea for God to bring people back to Him and transform their lives. The sermon emphasizes the importance of seeking God's guidance and intervention in desperate times.
The Power of God - Part 1
By Kathryn Kuhlman11K30:04PowerISA 40:9LUK 12:48JHN 4:24ACT 2:17ROM 8:261CO 15:532TI 3:16In this sermon, the speaker reflects on the power of the Holy Spirit and the need for believers to be led by the Spirit. They emphasize the importance of humility and caution against spiritual pride and bigotry. The speaker also encourages listeners to have a positive mindset and see their current time as their greatest hour. They mention the manifestation of miracles and the closing moments of this dispensation, suggesting that the Holy Spirit is at work in these times.
Getting to Know the Holy Spirit
By David Wilkerson5.9K41:31ISA 63:10AMO 5:4JHN 14:16ROM 8:22ROM 8:26GAL 5:17
This sermon focuses on the importance of getting to know the Holy Spirit as described in John 14:16. It emphasizes the ministry of the Holy Spirit, including comfort, sonship, and intercession. The speaker highlights the need for a deeper understanding of the Holy Spirit's work in our lives, especially in times of turmoil and spiritual warfare. The message encourages believers to trust in the Holy Spirit's power and to engage in heartfelt prayer and fellowship with Him.
Fresh Power Book Reading Clip
By Jim Cymbala5.1K02:16Book ReadingMAT 6:33LUK 11:13JHN 14:26ACT 1:8ROM 8:262CO 12:9EPH 3:20In this sermon, the speaker emphasizes the importance of the Holy Spirit in empowering ordinary people to work for Jesus Christ. The Holy Spirit enables believers to fulfill God's will, overcome Satan's devices, and extend the kingdom of Christ on earth. The speaker highlights the neglected truth that many Christians do not know how to pray and rely on their own abilities rather than seeking the Holy Spirit's assistance. The speaker shares a personal experience of the Holy Spirit helping him in a moment of weakness and providing the boldness needed to overcome a challenging situation.
The Holiness of God - Part 3
By A.W. Tozer4.8K17:20Holiness Of GodGEN 18:25EXO 33:20ISA 6:3MAT 6:33ACT 13:2ROM 8:26HEB 12:14In this sermon, the preacher emphasizes the importance of holiness and the need for individuals to give account of their deeds before God. He highlights the urgency of seeking forgiveness and confessing one's sins, as God is a consuming fire. The preacher laments the lack of reverence for God in modern times and criticizes interpretations that downplay the significance of holiness. He urges listeners to have a deep understanding of the overwhelming holiness of God and to approach Him with a sense of awe and conviction.
Crucified With Christ
By Leonard Ravenhill4.2K1:23:21Crucified With ChristROM 7:18ROM 8:1ROM 8:5ROM 8:9ROM 8:13ROM 8:18ROM 8:26ROM 8:28ROM 8:31ROM 8:35ROM 8:371CO 3:1In this sermon, the speaker describes a gruesome scene of a man being crucified and then disemboweled, emphasizing the horror and brutality of the cross. The speaker then transitions to discussing the importance of having a vision for the lost souls in the world and the lack of vision in the church. He highlights the presence of envy, strife, and divisions among believers, suggesting that immaturity is hindering the church from receiving the revelations God wants to show them. The speaker concludes by emphasizing the need for believers to die to themselves and be filled with the Spirit in order to experience true life and fulfillment.
Charlotte Seminar 5-25-00 Pm
By George Warnock3.7K50:06SeminarPSA 27:4PSA 55:22ISA 30:26ISA 58:12JHN 17:4JHN 17:6ROM 8:26In this sermon, the speaker discusses the concept of God spreading a table and inviting people to partake in a feast. He emphasizes the importance of seeking God's burden and not trying to get rid of it. The speaker also mentions how the manifestation of resurrection and life in the earth may not necessarily lead to repentance, as seen in the story of Jesus raising a man from the dead. The sermon concludes by highlighting Jesus' finished work on the cross and his subsequent ruling and reigning from the heavenly throne.
Audio Sermon: Be Filled With the Holy Spirit
By Chuck Smith3.2K51:48ACT 3:6ACT 4:8ACT 4:31ROM 8:261CO 2:4GAL 5:22EPH 5:18COL 3:17
This sermon focuses on the story of Peter and John healing a lame man at the temple, highlighting the power of faith in Jesus Christ and the importance of being filled with the Holy Spirit for effective ministry. It emphasizes the need for prayer, faith, humility, knowledge of God's Word, and reliance on the Holy Spirit to be used by God in accomplishing His eternal purposes.
The Closet, Our Test of Devotion
By Alan Bartley3.1K1:08:35PSA 100:4MAT 6:6LUK 11:1ROM 8:26EPH 6:12PHP 4:61TH 5:17HEB 4:16JAS 5:161JN 1:9
This sermon emphasizes the importance of spending dedicated time in prayer and seeking God's presence in the closet, drawing from the experiences of Wilbur Chapman and insights on the challenges and distractions faced in prayer. It highlights the need for serious, intelligent, obedient, expectant, persistent, and faith-filled prayer, while addressing common hindrances like distractions, sleepiness, interruptions, and condemnation, urging believers to resist the enemy and claim the power of the blood of Jesus.
Gleanings From the Garden - Part 2
By Art Katz3.0K56:56Garden Of EdenGEN 4:1ROM 8:26EPH 5:25In this sermon, the speaker emphasizes the importance of living in fellowship with God and acknowledging His deity and judicial office. He emphasizes that God alone is the judge and knows all things, and we should submit to His knowledge and be thankful for it. The speaker also highlights the need for authentic praise that recognizes God as the ultimate judge and good. He shares examples of dealing with opposition within the fellowship and emphasizes the importance of seeking the Lord without any conditions or requirements.
Couples Night - Part 1
By Keith Daniel2.8K09:522CH 7:14PSA 46:10ROM 8:26EPH 6:12JAS 4:7
This sermon emphasizes the power of God's work and the importance of surrendering to Him completely. It highlights the challenges faced in arranging events and the gratitude for God's intervention. The speaker expresses love for America and the godly people encountered, urging for a return to God. The message calls for a deep groan of despair for the nation to turn back to God, emphasizing the need for prayer and trust in God's intervention.
Romans 8 - Freedom From Bondage
By Leonard Ravenhill2.6K1:14:17Freedom From SinPSA 119:15ROM 7:24ROM 8:6ROM 8:9ROM 8:14ROM 8:26ROM 8:28In this sermon, the preacher shares a story about a wealthy boy who attended a public school and always had more than enough to share with his classmates. However, one day, a boy accused him of being snobbish because of his family's wealth. The preacher then references Romans 8:1, emphasizing that there is no condemnation for those who are in Christ Jesus. He recalls a memory from his time at a Methodist Church, where he observed a humble garbage collector who passionately praised God during worship. The preacher warns about the importance of accepting the salvation offered through the blood of Jesus and the consequences of rejecting it. He also predicts future collapses in America and emphasizes the need for repentance and God's mercy.
Apostle's Doctrine - Part 3
By G.W. North2.5K1:20:55Apostles DoctrinePSA 119:18MAT 4:18ROM 8:26ROM 8:36EPH 1:18EPH 4:1JAS 1:5In this sermon, the preacher emphasizes the importance of being a son to God. He refers to scripture, specifically the Roman lesson in the famous 8th chapter, to explain that nothing in this world can come to fame unless it goes through death. The preacher encourages the audience to be moved by the Word of God and warns against being unmoved or unaffected by it. He also highlights the concept of the body of Christ, emphasizing that believers are chosen in Christ before the foundation of God.
The Damnation of Hell - Part 2 (Compilation)
By Compilations2.5K30:36CompilationGEN 22:2MAT 10:32MAT 18:3MRK 6:14ACT 2:41ROM 8:26HEB 10:17In this sermon, the preacher recounts a story of a little girl who had a powerful encounter with God during a church service. The preacher describes how the girl stood in awe and fear of God, and how she was deeply moved by the presence of the Holy Spirit. Despite not kneeling or praying, the girl held onto a pew tightly and wept uncontrollably. The preacher emphasizes the importance of repentance and warns of the judgment that awaits those who do not turn to God. The preacher also expresses a desire to warn sinners and urges listeners to fear sin and seek a relationship with God.
K-049 Weakness
By Art Katz2.4K56:51WeaknessISA 53:7MAT 26:39MAT 27:12MRK 8:34LUK 9:23ACT 1:8ROM 8:262CO 4:7In this sermon, the speaker expresses his weakness and inability to fully prepare for the message he is about to deliver. He emphasizes the importance of being open vessels for God's word to flow through, rather than relying on personal preparation. The speaker also discusses the concept of captivity and how it can be seen as a positive thing, bringing a measure of profound disappointment to those who are overly confident. He concludes by highlighting the contrast between the powerlessness of Jesus before the powers of the world and the new age of love and spirit power.
The Superlative Excellence of the Holy Spirit
By C.H. Spurgeon2.2K49:24ISA 11:2MAT 24:35JHN 14:26JHN 16:7ACT 1:8ROM 8:261CO 2:10In this sermon, the preacher emphasizes the anticipation and hope that Christians have for the return of Jesus Christ. The congregation is encouraged to eagerly await His appearance and to be ready for His coming. The preacher highlights the power of the Holy Spirit in converting hearts and emphasizes the need for the Spirit to be poured out on the church. The sermon concludes with a prayer for the church to be filled with men who are filled with the Holy Spirit and fire.
Tokens of His Compassion - Part 1
By Leonard Ravenhill2.1K09:35PSA 119:105ISA 46:9JHN 14:26ROM 8:26EPH 6:18
This sermon reflects on the enduring love and faithfulness of God throughout history, emphasizing the reliability of His promises and the eternal nature of His Word. It acknowledges the transformative power of God's presence and the importance of seeking peace and comfort in times of trouble. The sermon also delves into the profound impact of the Holy Spirit in guiding believers and the significance of prayer in aligning with God's will.
Learning to Pray in the Spirit and the Word (Part Two)
By John Piper2.1K46:45NUM 6:24MAT 6:33LUK 21:36LUK 22:32JHN 14:26ROM 8:26In this sermon by John Piper, he emphasizes the importance of understanding the "how" question in Christianity. He explains that while theologians may excel at answering the "why" and "what" questions, they often struggle with the "how" question. Piper argues that the "how" question is crucial because it addresses the practical aspects of living out one's faith. He uses the analogy of washing dishes and taking a nap in the spirit to illustrate the need for guidance on how to live in alignment with God's will. Piper concludes by reminding the audience of the importance of relying on the Holy Spirit and the Word of God to navigate through life.
Praying in Tongues
By Jim Cymbala1.9K58:46ACT 2:4ROM 8:261CO 14:11CO 14:41CO 14:141CO 14:271CO 14:39This sermon delves into the topic of speaking in tongues and the gifts of the Holy Spirit. It emphasizes the importance of desiring spiritual gifts, especially the gift of prophecy, and the need for understanding and interpreting tongues for edification in the church. The speaker shares personal experiences and biblical insights on the manifestation of speaking in tongues, praying in the Spirit, and worshiping in the Spirit, highlighting the balance between these gifts and the significance of building up the church through proper use of spiritual gifts.
The Canadian Revival - Part 1
By Bill McLeod1.8K08:152CH 7:14PSA 85:6EZK 37:5JOL 2:28ZEC 12:10MAT 18:19ACT 1:14ROM 8:26COL 4:2JAS 5:16
This sermon delves into the concept of revival, emphasizing the transformation of Christians from a state of spiritual deadness to vibrant life through the outpouring of God's Spirit. It narrates a journey of prayer, preparation, and anticipation for revival within a church congregation, highlighting the importance of cultivating a spirit of prayer and unity in seeking God's intervention and awakening.
(Easter Convention 2008) the Public & Private Ministry of Christ - Part 1
By Gerhard Du Toit1.6K1:06:46Ministry Of ChristJHN 14:13JHN 15:7JHN 16:24ROM 8:26ROM 12:11CO 12:7GAL 5:13In this sermon, the speaker begins by encouraging the congregation to spend time in prayer and to pray for one another. He references the prophet Malachi in the Old Testament, who spoke about the importance of believers gathering together and testifying about God's faithfulness. The speaker then shares a personal story about a dangerous car ride during a conference, highlighting the miraculous fact that no one was harmed. He goes on to discuss the Gospel of John and the importance of understanding its message. He suggests that one way to approach the Gospel is to see Christ as the new testament tabernacle, emphasizing the verse where John states that the Word became flesh and dwelt among us.
Our Top Priority
By Jim Cymbala1.6K19:06PrioritiesLUK 11:13ACT 1:8ROM 8:261CO 2:10GAL 5:22EPH 3:16EPH 5:18In this sermon, the speaker shares personal stories of the devastating effects of alcoholism in his family. He emphasizes that those who contribute to leading others into a life of addiction will be held responsible by God. The speaker then highlights the importance of the Holy Spirit in the Christian faith, stating that without the Holy Spirit, believers are helpless. He emphasizes that the spread of the gospel in different countries is dependent on people being filled with the Holy Spirit. The speaker concludes by warning against the dangers of alcohol and urges listeners to avoid it.
(Compilation) Facts on Revival
By Leonard Ravenhill1.6K13:01PSA 51:10ISA 6:3ROM 8:262CO 7:10EPH 5:27PHP 3:31TH 5:23HEB 12:14JAS 4:8REV 4:8
This sermon emphasizes the need for believers to pay the price for revival, to sanctify their whole lives, and to seek a deep, speechless form of worship. It recounts the impact of past revivals where individuals fully surrendered to God, leading to transformation and the spread of revival. The importance of being a prophet, seeing what others don't, and suffering for the sake of others is highlighted. The sermon challenges listeners to seek purity, holiness, and a God-filled personality, emphasizing the necessity of the Holy Spirit in true evangelism and revival.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.