Romans 8:27
Verse
Context
Future Glory
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
Roy Hession
Corrie Ten Boom
Gerhard Du Toit
Miles J. Stanford
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He maketh intercession for the saints - The word εντυγχανω signifies to apply one's self to a person in behalf of another; to intercede or negotiate for. Our Lord makes intercession for us, by negotiating and managing, as our friend and agent, all the affairs pertaining to our salvation. And the Spirit of God makes intercession for the saints, not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the Gospel scheme, is the peculiar work and office of the Holy Spirit. See Taylor. According to the will of God - Κατα Θεον· According to the mind, intention, or design of God. And thus the prayers which we offer up, and the desires which subsist in the unutterable groanings, are all such as are pleasing in the sight of God. So that God, whose is the Spirit, and who is acquainted with the mind of the Spirit, knows what he means when he leads the saints to express themselves in words, desires, groans, sighs, or tears: in each God reads the language of the Holy Ghost, and prepares the answer according to the request. From all this we learn that a fluency in prayer is not essential to praying: a man may pray most powerfully in the estimation of God, who is not able to utter even one word. The unutterable groan is big with meaning, and God understands it, because it contains the language of his own Spirit. Some desires are too mighty to be expressed; there is no language expressive enough to give them proper form and distinct vocal sound: such desires show that they came from God; and as they came from him, so they express what God is disposed to do, and what he has purposed to do. This is a matter of great encouragement to all those who are agonizing to enter in at the strait gate.
Jamieson-Fausset-Brown Bible Commentary
And--rather, "But," inarticulate though these groanings be. he that searcheth the hearts knoweth what is the mind of the Spirit, because he--the Spirit maketh intercession for the saints according to the will of God--As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow. Note, (1) Are believers "led by the Spirit of God" (Rom 8:14)? How careful then should they be not to "grieve the Holy Spirit of God" (Eph 4:30)! Compare Psa 32:8-9 : "I will . . . guide thee with Mine eye. Be not (then) as the horse, or as the mule," &c. (2) "The spirit of bondage," to which many Protestants are "all their lifetime subject," and the "doubtsome faith" which the Popish Church systematically inculcates, are both rebuked here, being in direct and painful contrast to that "spirit of adoption," and that witness of the Spirit, along with our own spirit, to the fact of our sonship, which it is here said the children of God, as such, enjoy (Rom 8:15-16). (3) As suffering with Christ is the ordained preparation for participating in this glory, so the insignificance of the one as compared with the other cannot fail to lighten the sense of it, however bitter and protracted (Rom 8:17-18). (4) It cannot but swell the heart of every intelligent Christian to think that if external nature has been mysteriously affected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying life and unfading beauty (Rom 8:19-23). (5) It is not when believers, through sinful "quenching of the Spirit," have the fewest and faintest glimpses of heaven, that they sigh most fervently to be there; but, on the contrary, when through the unobstructed working of the Spirit in their hearts, "the first-fruits" of the glory to be revealed are most largely and frequently tasted, then, and just for that reason, is it that they "groan within themselves" for full redemption (Rom 8:23). For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice" (Sol 2:9) --that thin veil which parts the seen from the unseen--if He is even thus to me "Fairer than the children of men," what shall He be when He stands confessed before my undazzled vision, the Only-begotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He is? (6) "The patience of hope" (Th1 1:3) is the fitting attitude for those who with the joyful consciousness that they are already "saved" (Ti2 1:9; Tit 3:5), have yet the painful consciousness that they are saved but in part: or, "that being justified by His grace, they are made (in the present state) heirs according to the hope (only) of eternal life," Tit 3:7 (Rom 8:24-25). (7) As prayer is the breath of the spiritual life, and the believer's only effectual relief under the "infirmity" which attaches to his whole condition here below, how cheering is it to be assured that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" before the Lord, these inarticulate groanings are the Spirit's own vehicle for conveying into "the ears of the Lord of Sabaoth" their whole case; and come up before the Hearer of prayer as the Spirit's own intercession in their behalf, and that they are recognized by Him that sitteth on the Throne, as embodying only what His own "will" determined before to bestow upon them (Rom 8:26-27)! (8) What a view do these two verses (Rom 8:26-27) give of the relations subsisting between the Divine Persons in the economy of redemption, and the harmony of their respective operations in the case of each of the redeemed! THIRD: Triumphant Summary of the Whole Argument (Rom 8:28-39).
John Gill Bible Commentary
And he that searcheth the hearts,.... This is peculiar to God, and a "periphrasis" of him; angels, neither good nor bad, can search into the hearts of men; one man cannot know the heart of another, nor any man fully know his own; this is the prerogative of God: and he knoweth what is the mind of the Spirit; not the spirit of men, but of God: that affectionate desire and meaning of the Spirit of God, in the unalterable groans of the saints; he knows the wise meaning there is in them, for so may signify, and is opposed to the carnal mind, or wisdom of the flesh, which desires foolish things. The searcher of hearts knows this, not barely by his omniscience, but he regards it, approves of it, attends, and gives an answer to it; which is no small encouragement to pray, though it be but with sighs and groans unutterable; since the omniscient God understands, and respects such kind of prayer: and the reason is, because he, the Spirit of God, maketh intercession for the saints, according to the will of God; the persons for whom he intercedes are saints: to whom Christ is made sanctification; who are called to be saints; are sanctified by the Spirit of God, and walk after him: now such are the objects of God's delight, they are chosen by him, preserved in Christ, and have his righteousness imputed to them; to these he has made known his Gospel, has given his grace, and will at last the inheritance; so that intercession made for such will certainly be regarded: it may be rendered, "he maketh intercession for holy things according to God"; for spiritual blessings, divine favours, things that belong to God; or divine things, which are agreeably to his nature and will: and since it is the Holy Spirit that makes intercession, and the persons are holy for whom he makes it, and this is made for holy things, and all according to the will of God, which the Spirit of God must fully know, saints may be confident of the prevalence and success of such intercession.
Romans 8:27
Future Glory
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
Revival
By Leonard Ravenhill12K1:17:41Revival1KI 17:11KI 17:13ISA 6:5ACT 8:29ROM 8:27In this sermon, the preacher focuses on Isaiah chapter 6 and highlights three key words: woe, love, and go. The first word, woe, represents confession and recognizing our own sinfulness. The second word, love, represents the cleansing and forgiveness that comes from God. The third word, go, represents the commissioning of believers to share the message of God with the world. The preacher emphasizes the need for vision and passion in the Church today, and encourages believers to be spiritually minded and actively engaged in bringing revival and blessing to others.
Freedom From Sin - Part 5
By Roy Hession1.4K56:11Freedom From SinROM 8:2ROM 8:9ROM 8:11ROM 8:14ROM 8:16ROM 8:27In this sermon, the preacher discusses the law of sin and death, explaining that sin brings death and separation from God. However, Jesus, who became our substitute, took on our sins and became subject to death. Through his resurrection, both the sinner and the Savior are set free. The preacher emphasizes that the weakness of the law lies in our inability to fulfill its demands, but God has provided a solution. He sent his own Son in the likeness of sinful flesh to condemn sin in the flesh, so that the righteousness of the law might be fulfilled in those who walk according to the Spirit. The sermon concludes with a reference to Romans 8, highlighting the freedom from condemnation for those who are in Christ Jesus and walk according to the Spirit.
Prayer
By Corrie Ten Boom1.1K44:052CH 7:14ISA 59:16JHN 14:13ROM 8:27EPH 6:18PHP 4:61TH 5:162TI 2:1HEB 4:16JAS 5:16
This sermon emphasizes the importance and power of intercessory prayer, highlighting stories of answered prayers, the impact of praying for others, and the significance of praying in Jesus' name. It encourages believers to be faithful intercessors, sharing examples of how prayer can lead to miracles and blessings, even in challenging circumstances.
Prayer Summit - Part 3 by Gerhard Dutoit
By Gerhard Du Toit67933:40ROM 8:27
This sermon emphasizes the importance of having a spirit of prayer and being filled with the Holy Spirit. It delves into the concept of praying in the realm of the Spirit, allowing God to bring burdens to us, and learning to pray according to God's will. The speaker shares personal experiences and insights on how to engage in prayer effectively, highlighting the role of the Holy Spirit in interceding for us and guiding our understanding of Scripture.
Filial Faith
By Miles J. Stanford0MRK 11:24JHN 7:38ROM 8:27COL 1:9JAS 4:15Miles J. Stanford emphasizes the importance of aligning our prayers with the will of God, just as Jesus and the Holy Spirit always did. He explains that true faith is not about possessing power to manipulate God but rather having absolute confidence in God's wisdom and will. Stanford encourages believers to have certainty in God's purpose and to stand in faith, trusting that transformation will come in His perfect timing. He highlights that any circumstance leading us to seek Jesus is a blessing, as it deepens our fellowship with Him.
1 Corinthians 4:3-5
By St. John Chrysostom0PSA 139:12ECC 1:2MAT 7:1ACT 2:37ROM 6:7ROM 8:27ROM 14:101CO 4:31CO 6:3HEB 4:12John Chrysostom preaches about the dangers of judgment and the importance of humility, highlighting the need to refrain from harshly judging others and to focus on self-reflection. He emphasizes that true judgment belongs to the Lord, who sees the hidden things of darkness and the intentions of the heart. Chrysostom warns against the disease of covetousness and the restless pursuit of wealth, urging listeners to consider the consequences of their actions and to show compassion towards those in need. He encourages a shift in perspective from worldly desires to spiritual gain, reminding that true wealth lies in righteousness and compassion.
Watchman or Gossip? Contentiously Contending - 7
By Anton Bosch0DEU 17:6MAL 1:4MAT 18:16ROM 8:271CO 13:6GAL 5:151TI 5:19REV 12:10Anton Bosch preaches on the importance of reacting to the fall of the wicked with mourning and intercession, rather than delighting in scandal or spreading rumors. He emphasizes the difference between being a watchman who warns of danger and a gossip who enjoys sharing stories of sin and failure. Bosch warns against rushing to accuse and execute others based on rumors, highlighting the need for multiple witnesses and factual evidence before making judgments.
Design or Intention Constitutes Character
By Charles Finney0IntentionsMoral Character1SA 16:7PSA 28:4PRO 16:2JER 17:10MAT 5:8ROM 8:271CO 4:52CO 5:10GAL 6:7COL 3:23Charles Finney emphasizes that a person's moral character is defined by their ultimate intention rather than their actions or subordinate intentions. He explains the distinction between intention and volition, asserting that true moral character lies in the supreme intention of the mind, which should be to glorify God. Finney warns that intentions can be sinful or holy, and that the ultimate aim of one's actions must be disinterestedly benevolent to be considered holy. He concludes that God will judge individuals based on their intentions, not merely their actions, highlighting the importance of self-examination in understanding one's true character.
Deep Calleth Unto Deep
By John Follette0PSA 33:9PSA 42:7PSA 139:23PRO 4:23JER 17:9JHN 1:14ROM 8:27EPH 3:18John Wright Follette preaches about the deep calling unto deep, exploring the profound depths of the human heart's need for God and the corresponding supply found in the great heart of Jehovah. He emphasizes the unutterable depths of the human heart, tainted by sin and desperately wicked, contrasting it with the unfathomable love and wisdom of God. The sermon delves into the cry for God that arises from the depths of human souls and the answer that God provides in Jesus, highlighting the Holy Spirit's role in filling the deep voids within us and the importance of yielding to His work.
The Spirit of Truth
By Samuel Chadwick0JHN 16:13ROM 8:27ROM 12:21CO 2:14EPH 4:23Samuel Chadwick preaches about the importance of the Spirit of Truth in revealing divine truths through revelation and inspiration. He emphasizes that God has spoken through His Spirit to guide humanity, especially in times of sin and darkness. Chadwick highlights the role of the Spirit in the interpretation of the Bible, stating that the Scriptures are the record of God's revelation through the Spirit. He discusses the necessity of the Spirit's illumination for understanding the deep truths of God and the renewal of the mind to receive spiritual discernment and transformation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He maketh intercession for the saints - The word εντυγχανω signifies to apply one's self to a person in behalf of another; to intercede or negotiate for. Our Lord makes intercession for us, by negotiating and managing, as our friend and agent, all the affairs pertaining to our salvation. And the Spirit of God makes intercession for the saints, not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the Gospel scheme, is the peculiar work and office of the Holy Spirit. See Taylor. According to the will of God - Κατα Θεον· According to the mind, intention, or design of God. And thus the prayers which we offer up, and the desires which subsist in the unutterable groanings, are all such as are pleasing in the sight of God. So that God, whose is the Spirit, and who is acquainted with the mind of the Spirit, knows what he means when he leads the saints to express themselves in words, desires, groans, sighs, or tears: in each God reads the language of the Holy Ghost, and prepares the answer according to the request. From all this we learn that a fluency in prayer is not essential to praying: a man may pray most powerfully in the estimation of God, who is not able to utter even one word. The unutterable groan is big with meaning, and God understands it, because it contains the language of his own Spirit. Some desires are too mighty to be expressed; there is no language expressive enough to give them proper form and distinct vocal sound: such desires show that they came from God; and as they came from him, so they express what God is disposed to do, and what he has purposed to do. This is a matter of great encouragement to all those who are agonizing to enter in at the strait gate.
Jamieson-Fausset-Brown Bible Commentary
And--rather, "But," inarticulate though these groanings be. he that searcheth the hearts knoweth what is the mind of the Spirit, because he--the Spirit maketh intercession for the saints according to the will of God--As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow. Note, (1) Are believers "led by the Spirit of God" (Rom 8:14)? How careful then should they be not to "grieve the Holy Spirit of God" (Eph 4:30)! Compare Psa 32:8-9 : "I will . . . guide thee with Mine eye. Be not (then) as the horse, or as the mule," &c. (2) "The spirit of bondage," to which many Protestants are "all their lifetime subject," and the "doubtsome faith" which the Popish Church systematically inculcates, are both rebuked here, being in direct and painful contrast to that "spirit of adoption," and that witness of the Spirit, along with our own spirit, to the fact of our sonship, which it is here said the children of God, as such, enjoy (Rom 8:15-16). (3) As suffering with Christ is the ordained preparation for participating in this glory, so the insignificance of the one as compared with the other cannot fail to lighten the sense of it, however bitter and protracted (Rom 8:17-18). (4) It cannot but swell the heart of every intelligent Christian to think that if external nature has been mysteriously affected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying life and unfading beauty (Rom 8:19-23). (5) It is not when believers, through sinful "quenching of the Spirit," have the fewest and faintest glimpses of heaven, that they sigh most fervently to be there; but, on the contrary, when through the unobstructed working of the Spirit in their hearts, "the first-fruits" of the glory to be revealed are most largely and frequently tasted, then, and just for that reason, is it that they "groan within themselves" for full redemption (Rom 8:23). For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice" (Sol 2:9) --that thin veil which parts the seen from the unseen--if He is even thus to me "Fairer than the children of men," what shall He be when He stands confessed before my undazzled vision, the Only-begotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He is? (6) "The patience of hope" (Th1 1:3) is the fitting attitude for those who with the joyful consciousness that they are already "saved" (Ti2 1:9; Tit 3:5), have yet the painful consciousness that they are saved but in part: or, "that being justified by His grace, they are made (in the present state) heirs according to the hope (only) of eternal life," Tit 3:7 (Rom 8:24-25). (7) As prayer is the breath of the spiritual life, and the believer's only effectual relief under the "infirmity" which attaches to his whole condition here below, how cheering is it to be assured that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" before the Lord, these inarticulate groanings are the Spirit's own vehicle for conveying into "the ears of the Lord of Sabaoth" their whole case; and come up before the Hearer of prayer as the Spirit's own intercession in their behalf, and that they are recognized by Him that sitteth on the Throne, as embodying only what His own "will" determined before to bestow upon them (Rom 8:26-27)! (8) What a view do these two verses (Rom 8:26-27) give of the relations subsisting between the Divine Persons in the economy of redemption, and the harmony of their respective operations in the case of each of the redeemed! THIRD: Triumphant Summary of the Whole Argument (Rom 8:28-39).
John Gill Bible Commentary
And he that searcheth the hearts,.... This is peculiar to God, and a "periphrasis" of him; angels, neither good nor bad, can search into the hearts of men; one man cannot know the heart of another, nor any man fully know his own; this is the prerogative of God: and he knoweth what is the mind of the Spirit; not the spirit of men, but of God: that affectionate desire and meaning of the Spirit of God, in the unalterable groans of the saints; he knows the wise meaning there is in them, for so may signify, and is opposed to the carnal mind, or wisdom of the flesh, which desires foolish things. The searcher of hearts knows this, not barely by his omniscience, but he regards it, approves of it, attends, and gives an answer to it; which is no small encouragement to pray, though it be but with sighs and groans unutterable; since the omniscient God understands, and respects such kind of prayer: and the reason is, because he, the Spirit of God, maketh intercession for the saints, according to the will of God; the persons for whom he intercedes are saints: to whom Christ is made sanctification; who are called to be saints; are sanctified by the Spirit of God, and walk after him: now such are the objects of God's delight, they are chosen by him, preserved in Christ, and have his righteousness imputed to them; to these he has made known his Gospel, has given his grace, and will at last the inheritance; so that intercession made for such will certainly be regarded: it may be rendered, "he maketh intercession for holy things according to God"; for spiritual blessings, divine favours, things that belong to God; or divine things, which are agreeably to his nature and will: and since it is the Holy Spirit that makes intercession, and the persons are holy for whom he makes it, and this is made for holy things, and all according to the will of God, which the Spirit of God must fully know, saints may be confident of the prevalence and success of such intercession.