Likewise the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings.

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

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

“Above, the Apostle showed the excellence of future glory from the expectation of the creature; now he shows the same thing from the expectation of the apostles. But that which is awaited so anxiously by great men cannot be a small thing. And concerning this he does two things. First he sets forth what he intends; second he proves what he has proposed, at the words "for we are saved by hope," and so on. Concerning the first he does three things. First he sets forth the dignity of those who wait, when he says "not only that"—namely the creature—"awaits the glory of the sons of God, but we ourselves also"—namely the apostles—"having the firstfruits of the Spirit"; because, namely, the apostles had the Holy Spirit both earlier in time and more abundantly than the rest, just as also among the fruits of the earth that which first arrives at maturity is richer and more acceptable. Jeremiah 2:3: "Israel is holy to the Lord, the firstfruits of his increase." Hebrews 12:23: "You have come to the church of the firstborn, who are written in the heavens." From this it is clear that the apostles are to be preferred to all other saints, by whatever prerogative they may shine forth—whether of virginity, or of doctrine, or of martyrdom—inasmuch as they had the Holy Spirit more abundantly. But someone may say that certain other saints endured greater torments, and greater austerities for Christ's sake, than the apostles. But it must be known that the magnitude of merit, principally and with respect to the essential reward, is measured according to charity. For the essential reward consists in the joy that is had of God. But it is manifest that those who love more will rejoice more in God. Hence the Lord also promises that blessed vision to his beloved, saying, John 14:21: "If anyone loves me, he shall be loved by my Father, and I will love him, and will manifest myself to him." But according to the quantity of works, a man merits the accidental reward, which is the joy over such works. The apostles, therefore, did those works which they did out of a greater charity, from which they had a heart ready to do many greater things, had it been opportune. But if someone should say: a person can strive so much that he will have charity equal to the apostles', it must be said that a man's charity is not from himself, but from the grace of God, which is given to each according to the measure of the gift of Christ, as is said in Ephesians 4:7. But he gives to each one grace proportioned to that for which he is chosen, just as to the man Christ was given the most excellent grace, because he was chosen for this: that his nature should be assumed into the unity of the divine person; and after him blessed Mary had the greatest fullness of grace, who was chosen for this: that she should be the mother of Christ. But among the rest, the apostles were chosen to a greater dignity, namely that, receiving immediately from Christ himself, they should hand on to others those things which pertain to salvation, and thus the Church should in a certain way be founded in them, according to Revelation 21:14: "The wall had twelve foundations, and on them were written the names of the apostles"; and therefore it is said in 1 Corinthians 12:28: "God has placed in the Church first indeed apostles." And therefore God bestowed on them a more abundant grace beyond the rest. Second, he sets forth the anxiety of the expectation when he says, "and we ourselves groan within ourselves." This groaning indeed designates the affliction arising from the delay of a thing awaited with great desire, according to Proverbs 13:12: "Hope that is deferred afflicts the soul." Psalm 6:6: "I have labored in my groaning." But this groaning is not so much exterior as interior, both because it proceeds from the interior affection of the heart, and because it is on account of interior goods. Hence he significantly says "within ourselves." Lamentations 1:22: "Many are my groanings." Third, he sets forth the thing awaited, saying "awaiting the adoption of the sons of God," that is, the completion of this adoption. For this adoption was begun through the Holy Spirit justifying the soul. Above, in the same chapter: "You have received the spirit of adoption of sons." But it will be consummated through the glorification of the body itself. Hence above, 5:2: "We glory in the hope of the glory of the sons of God." And this is what he adds, "the redemption of our body," namely that just as our spirit has been redeemed from sin, so our body may be redeemed from corruption and death. Hosea 13:41: "I will redeem them from death." Philippians 3:21: "He will reform the body of our lowliness." Then, when he says "for by hope," etc., he proves what he had said by this reasoning: hope concerns those things which are not seen as present, but are awaited in the future. But we have been made saved through hope; therefore we await in the future the completion of salvation. First, then, he sets forth the minor premise, saying: "for we"—the apostles and the rest of the faithful—"have been made saved by hope," because, namely, we have the hope of our salvation. 1 Peter 1:3: "He has regenerated us unto a living hope." Psalm 61:9: "Trust in him, all you congregation of the people." Second, he sets forth the major premise, saying, "but hope"—that is, the thing hoped for—"which is seen," as it were possessed in the present, "is not hope"—that is, it is not a thing hoped for, but a thing possessed. For hope is the expectation of what is future. Zephaniah 3:8: "Wait for me in the day of my resurrection that is to come." Third, he sets forth the proof of the major premise, saying, "for what a man sees, why"—that is, for what reason—"does he hope for it?" As if he were saying: hope implies a movement of the soul tending toward something not yet possessed. But when something is already possessed, it is not necessary that one be moved toward it. And it must be noted that, because hope in a certain way arises from faith, he attributes to hope that work which belongs to faith, namely, to be concerned with things not seen, according to Hebrews 11:1: "Faith is the evidence of things that do not appear." Fourth, he sets forth the conclusion, saying, "but if we hope for what we do not see, it follows that we wait for it through patience." Hence it must be noted that, properly speaking, patience implies the toleration of tribulations with a certain equanimity. Below, 12:12: "Patient in tribulation." But because the delay of a good has a certain character of evil, hence it is that also the prolonged expectation of absent goods, accompanied by tranquility of soul, is attributed to patience; but this belongs most especially to longanimity, according to James 5:7: "Be patient, brothers, until the coming of the Lord." But patience is here taken in both ways, because the apostles awaited glory with equanimity, both amid delay and amid tribulation. Then, when he says "likewise also," etc., he shows how we are helped by the Holy Spirit in the defects of the present life. And first, as to the completion of desires; second, as to the direction of external events, at the words "and we know," etc. Concerning the first he does two things. First he sets forth what he intends; second he makes clear what he has proposed, at the words "for what we should pray for," etc. He says therefore first: it has been said that our mortal bodies will be brought to life through the Holy Spirit, when our infirmity will be taken away from us; likewise also, even in the state of this present life, in which we are still subject to infirmity, the Spirit helps our infirmity, even if he does not take it away entirely. Ezekiel 3:14: "The spirit also lifted me up, and took me; and I went away bitter in the indignation of my spirit"; as though the infirmity had not yet entirely ceased, "for the hand of the Lord was with me, strengthening me." And in this the spirit took me up. Matthew 26:41: "The spirit indeed is willing, but the flesh is weak." Then, when he says "for what we should pray for," etc., he makes clear what he had said. And first he shows the necessity of the Spirit's help, which pertains to the infirmity of the present life; second he shows the manner of the help, at the words "but the Spirit himself," etc.; third he shows the efficacy of the help, at the words "but he who searches." He says therefore first: rightly do I say that the Spirit helps our infirmity; for in this we suffer infirmity, that we do not know what we should pray for, as we ought. Job 3:23: "To a man whose way is hidden, and whom God has surrounded with darkness." And it must be considered that the Apostle says we do not know two things, namely, what we should ask for in praying, and the manner in which we ought to ask; but each of these seems to be false. For, as to the first, we know what we should pray for: because the Lord taught us this, Matthew 6:9: "Hallowed be thy name," and so on. But it must be said that in general indeed we can know what we should suitably pray for, but in particular we cannot know this. First indeed, because if we desire to do some work of virtue, which is to fulfill the will of God, as in heaven so on earth, it can happen that this work of virtue is not fitting for this or that person: just as for someone who can profitably advance in action, the quiet of contemplation is not expedient, and conversely, as Gregory says in the Moralia on that verse of Job 5:26: "Entering into the grave in abundance." Hence it is said, Proverbs 14:12: "There is a way which seems just to a man, but its ends lead to death." Second, someone desires some temporal good for the sustenance of life, which is to ask for daily bread, which nevertheless turns for him into a danger of death. For many have perished on account of riches. Ecclesiastes 5:12: "Riches kept to the hurt of their owner." Third, someone desires to be freed from some trouble of temptation, which nevertheless serves for him as a safeguard of humility: just as Paul asked that the sting be removed from him, which nevertheless had been given to him lest the greatness of his revelations should exalt him, as is said in 2 Corinthians 12:7. Likewise also it seems that we know how we ought to pray, according to James 1:6: "Let him ask in faith, nothing wavering." And to this it must be said that in general we can know this, but as to the particular motion of our heart we cannot discern it thoroughly—for instance, whether we ask something out of anger, or out of zeal for justice. Hence also in Matthew 20:20, the petition of the sons of Zebedee was rejected, because although they seemed to be asking for a share in the divine glory, nevertheless their petition proceeded from a certain vainglory or pride. Then, when he says "but he himself," etc., he sets forth the manner of the Holy Spirit's help, saying that the Spirit himself asks for us with unspeakable groanings. This indeed seems to lend support to the error of Arius and Macedonius, who held that the Holy Spirit is a creature and less than the Father and the Son; for to ask is the mark of one who is lesser. But if from the fact that he says he "asks," we should understand him to be a passible creature and less than the Father, it follows likewise that from the fact that he says he asks "with groanings," we should understand him to be a passible creature lacking beatitude—which no heretic ever said. For groaning arises from sorrow, which pertains to misery. And therefore "he asks" must be explained as meaning: he makes us ask, just as also in Genesis 22:12: "Now I know that you fear the Lord," that is, "I have made known." But the Holy Spirit makes us ask, inasmuch as he causes right desires in us. For asking is a certain unfolding of desires. But right desires proceed from the love of charity, which, namely, he produces in us. Above, 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit, who has been given to us." But with the Holy Spirit directing and stirring up our heart, our desires cannot be other than useful to us—Isaiah 48:17: "I am the Lord who teaches you profitable things"—and therefore he adds "for us." But of that which we desire greatly and eagerly ask for, we suffer the delay with sorrow and groanings; and therefore he adds "with groanings," which, namely, he causes in our heart, inasmuch as he makes us desire heavenly things, which are deferred to the soul. This is the groaning of the dove, which the Holy Spirit produces in us. Nahum 2:7: "They led her away, moaning like doves." But he says "unspeakable": either because they are on account of an unspeakable thing, namely heavenly glory—2 Corinthians 12:4: "He heard secret words, which it is not lawful for a man to speak"—or because these very movements of the heart cannot be sufficiently expressed in words, insofar as they proceed from the Holy Spirit. Job 38:37: "Who shall declare the order of the heavens?" Then, when he says "but he who searches," etc., he shows the efficacy of the help by which the Holy Spirit helps us, saying, "but he who searches the hearts"—that is, God, to whom it is proper to search the hearts. Psalm 7:10: "God, who searches the hearts and reins." But God is said to search the hearts, not because he comes to know the hidden things of the heart by inquiring, but because he manifestly knows the things that lie hidden in the heart. Zephaniah 1:12: "I will search Jerusalem with lamps." God, I say, searching the hearts, "knows"—that is, approves, according to 2 Timothy 2:19: "The Lord knows who are his"—"what the Spirit desires," that is, what he makes us desire. Psalm 37:9: "Lord, all my desire is before thee." But the reason the desires of the Spirit, which the Holy Spirit produces in the saints, are acceptable to God, is that "he asks for the saints"—that is, he makes them ask—"according to God," that is, in accordance with what agrees with the divine good pleasure—Proverbs 11:23: "The desire of the just is all good"—in imitation of which the Lord said to the Father, Matthew 26:39: "Not as I will, but as thou wilt."”

“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.”

“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.”

“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.”

“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."”