Teks -- Romans 8:26 (NET)

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings.

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Robertson: Rom 8:26 - Helpeth our infirmity

Helpeth our infirmity ( sunantilambanetai tēi astheneiāi hēmōn ).

Present middle indicative of sunantilambanomai , late and striking double compound (Diodorus, lxx, Josephus, frequent in inscriptions, Deissmann, Light, etc. , p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and Luk 10:40 in Martha’ s plea for Mary’ s help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late.

Robertson: Rom 8:26 - How to pray

How to pray ( to ti proseuxōmetha ).

Articular clause object of oidamen (we know) and indirect question with the deliberative aorist middle subjunctive proseuxōmetha , retained in the indirect question.

Robertson: Rom 8:26 - As we ought

As we ought ( katho dei ).

"As it is necessary."How true this is of all of us in our praying.

Robertson: Rom 8:26 - Maketh intercession

Maketh intercession ( huperentugchanei ).

Present active indicative of late double compound, found only here and in later ecclesiastical writers, but entugchanō occurs in Rom 8:27 (a common verb). It is a picturesque word of rescue by one who "happens on"(entugchanei ) one who is in trouble and "in his behalf"(huper ) pleads "with unuttered groanings"(instrumental case) or with "sighs that baffle words"(Denney). This is work of our Helper, the Spirit himself.

Vincent: Rom 8:26 - Helpeth

Helpeth ( συναντιλαμβάνεται )

Only here and Luk 10:40, on which see note. " Λαμβάνεται taketh . Precisely the same verb in precisely the same phrase, which is translated 'took our infirmities'," Mat 8:17 (Bushnell).

Vincent: Rom 8:26 - As we ought

As we ought ( καθὸ δεῖ )

Not with reference to the form of prayer, but to the circumstances: in proportion to the need. Compare 2Co 8:12; 1Pe 4:13.

Vincent: Rom 8:26 - Maketh intercession for

Maketh intercession for ( ὑπερεντυγχάνει )

Only here in the New Testament. The verb ἐντυγχάνω means to light upon or fall in with ; to go to meet for consultation, conversation, or supplication. So Act 25:24, " dealt with," Rev., " made suit." Compare Rom 8:34; Rom 11:2; Heb 7:25.

Vincent: Rom 8:26 - Which cannot be uttered

Which cannot be uttered ( ἀλαλήτοις )

This may mean either unutterable or unuttered .

Wesley: Rom 8:26 - Likewise the Spirit

Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak.

Wesley: Rom 8:26 - We know not

Many times.

Wesley: Rom 8:26 - What we should pray for

Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven.

Wesley: Rom 8:26 - With groanings

The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.

JFB: Rom 8:26-27 - Likewise the Spirit also, &c.

Or, "But after the like manner doth the Spirit also help.

JFB: Rom 8:26-27 - 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.

JFB: Rom 8:26-27 - 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 1Co 13:9 and 2Co 5:7), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience.

JFB: Rom 8:26-27 - but the Spirit itself

Rather, "Himself." (See end of Rom 8:27).

JFB: Rom 8:26-27 - 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."

Clarke: Rom 8:26 - The Spirit also helpeth our infirmities

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

Clarke: Rom 8:26 - For we know not what we should pray for as we ought

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

Clarke: Rom 8:26 - But the Spirit itself

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.

Calvin: Rom 8:26 - And likewise the Spirit // For what we should pray for // But the Spirit himself intercedes

26.And likewise the Spirit, etc. That the faithful may not make this objection — that they are so weak as not to be able to bear so many and so heavy burdens, he brings before them the aid of the Spirit, which is abundantly sufficient to overcome all difficulties. There is then no reason for any one to complain, that the bearing of the cross is beyond their own strength, since we are sustained by a celestial power. And there is great force in the Greek word συναντιλαμβάνεται, which means that the Spirit takes on himself a part of the burden, by which our weakness is oppressed; so that he not only helps and succours us, but lifts us up; as though he went under the burden with us. ²⁶⁴ The word infirmities, being in the plural number, is expressive of extremity. For as experience shows, that except we are supported by God’s hands, we are soon overwhelmed by innumerable evils, Paul reminds us, that though we are in every respect weak, and various infirmities threaten our fall, there is yet sufficient protection in God’s Spirit to preserve us from falling, and to keep us from being overwhelmed by any mass of evils. At the same time these supplies of the Spirt more clearly prove to us, that it is by God’s appointment that we strive, by groanings and sighings, for our redemption.

For what we should pray for, etc. He had before spoken of the testimony of the Spirit, by which we know that God is our Father, and on which relying, we dare to call on him as our Father. He now again refers to the second part, invocation, and says, that we are taught by the same Spirit how to pray, and what to ask in our prayers. And appropriately has he annexed prayers to the anxious desires of the faithful; for God does not afflict them with miseries, that they may inwardly feed on hidden grief, but that they may disburden themselves by prayer, and thus exercise their faith.

At the same time I know, that there are various expositions of this passage; ²⁶⁵ but Paul seems to me to have simply meant this, — That we are blind in our addresses to God; for though we feel our evils, yet our minds are more disturbed and confused than that they can rightly choose what is meet and expedient. If any one makes this objection — that a rule is prescribed to us in God’s word; to this I answer, that our thoughts nevertheless continue oppressed with darkness, until the Spirit guides them by his light.

But the Spirit himself intercedes, ²⁶⁶ etc. Though really or by the event it does not appear that our prayers have been heard by God, yet Paul concludes, that the presence of the celestial favor does already shine forth in the desire for prayer; for no one can of himself give birth to devout and godly aspirations. The unbelieving do indeed blab out their prayers, but they only trifle with God; for there is in them nothing sincere, or serious, or rightly formed. Hence the manner of praying aright must be suggested by the Spirit: and he calls those groanings unutterable, into which we break forth by the impulse of the Spirit, for this reason — because they far exceed the capability of our own minds. ²⁶⁷ And the Spirit is said to intercede, not because he really humbles himself to pray or to groan, but because he stirs up in our hearts those desires which we ought to entertain; and he also affects our hearts in such a way that these desires by their fervency penetrate into heaven itself. And Paul has thus spoken, that he might more significantly ascribe the whole to the grace of the Spirit. We are indeed bidden to knock; but no one can of himself premeditate even one syllable, except God by the secret impulse of his Spirit knocks at our door, and thus opens for himself our hearts.

Defender: Rom 8:26 - groanings

The whole creation "groaneth" (Rom 8:22), we ourselves "groan within ourselves" (Rom 8:23) and the Spirit "maketh intercession for us with groanings" (Rom 8:26). The Greek word (stenagmos) refers to intense, yet inaudible, sighing. We who believe in God, the entire creation of God, and God Himself, are all yearning for the day when there shall be "no more curse" (Rev 22:3)."

TSK: Rom 8:26 - infirmities // for we // but // with

infirmities : Rom 15:1; 2Co 12:5-10; Heb 4:15, Heb 5:2

for we : Mat 20:22; Luk 11:1-13; Jam 4:3

but : Rom 8:15; Psa 10:17; Zec 12:10; Mat 10:20; Gal 4:6; Eph 2:18, Eph 6:18; Jud 1:20,Jud 1:21

with : Rom 7:24; Psa 6:3, Psa 6:9, Psa 42:1-5, Psa 55:1, Psa 55:2, Psa 69:3, Psa 77:1-3, Psa 88:1-3, Psa 102:5, Psa 102:20, Psa 119:81; Psa 119:82, Psa 143:4-7; Luk 22:44; 2Co 5:2, 2Co 5:4, 2Co 12:8

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Poole: Rom 8:26 - Likewise // Helpeth our infirmities // For we know not what we should pray for as we ought // as we ought // But the Spirit itself maketh intercession for us // Answer // With groanings which cannot be uttered

Likewise: this referreth us, either to the work of the Spirit, before noted, Rom 8:11 ; he quickeneth, and he likewise helpeth: or rather, to hope, in the foregoing verse; hope helpeth to patience, so also the Spirit.

Helpeth our infirmities the word imports such help, as when another of greater strength steps in, and sustains the burden that lies too heavy upon our shoulders; or it is borrowed from nurses, that help their little children that are unable to go, upholding them by their hands or sleeves.

For we know not what we should pray for as we ought: one way whereby the Spirit helps us, is by teaching us to pray. Prayer doth greatly relieve us under the cross, and is a great refuge in trouble: but we knowing not how to pray

as we ought either in regard, of matter or manner, herein therefore the Spirit aids or helps us, as it follows. But how is it said we know not what to pray for, when we have the Lord’ s prayer, which contains a perfect rule and summary of all things meet to be prayed for? Though the Lord’ s prayer he a rule in general, yet we may be to seek in particulars: God’ s own children many times ask they know not what; see Job 6:8 Jon 4:3 Mar 10:38 2Co 12:8 .

But the Spirit itself maketh intercession for us: there is a twofold intercession, one of Christ, of which we read, Rom 8:34 ; the other of the Spirit, of which this place speaks. How doth the Spirit make intercession for us?

Answer. By making intercession in us, or by helping us to pray. The Spirit is called, Zec 12:10 , the Spirit of supplications. It is by him, Rom 8:15 , that we cry, Abba, Father: he cries so in our hearts; Gal 4:6 , God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. The Spirit of our Father speaketh in us, Mat 10:20 : he suggests to us what we should pray for; he helps us to suitable dispositions, and many times to suitable expressions in prayer: see Eph 6:18 Jud 1:20 .

With groanings which cannot be uttered with inward sighs and groans, which cannot be expressed by words. There may be prayer, where there is no speech or vocal expression. A man may cry, and that mightily to God, when he uttereth never a word: see Exo 14:15 1Sa 1:13 .

Haydock: Rom 8:26

[BIBLIOGRAPHY]

Postulat pro nobis, i.e. says St. Augustine, interpellare nos facit...nobisque interpellandi et gemendi inspirat affectum.

Gill: Rom 8:26 - Likewise the Spirit also helpeth our infirmities // for we know not what we should pray for as we ought // but the Spirit itself maketh intercession, for us, with groanings which cannot be uttered

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, 1Sa 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.