Romans 8:26-27 Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought… First the Person mentioned — God — He searcheth the heart. The Lord knoweth the heart in all the turnings and windings of it. And this is a point which the Scripture does abundantly make good to us in sundry places (thus Jeremiah 17:10; Acts 1:24; 1 Chronicles 28:9). This must needs be so upon a various account. First, in regard of His omniscience. He knows all things, therefore amongst the rest He must know the heart of man (John 21:17; Jeremiah 32:19; Hebrews 4:13). Secondly, the Lord must needs know the heart, because it is He only that made it. Who does know any piece of workmanship better than He that is the artificer of it (Psalm 94:9, 10)? Thirdly, it is the Lord which does guide it and order it, and has the disposing of it. Lastly, the Lord must needs know the heart, because He shall judge every one, and that according to his heart, as Christ tells the Church of Thyatira (Revelation 2:23). This is the property of the Almighty: to be the searcher of the heart, not only simply, but exclusively, making it to be such a description of the Divine Majesty, as wherein none but Himself is included. First, it is true of God originally. He searches and knows the heart alone by the power of His own nature, and an immediate excellency which is in Himself, though others may in some sense also know it by participation and derivation from Him. The prophets, as Samuel to Saul, "I will tell thee all that is in thine heart" (1 Samuel 9:9). So Elisha likewise to Gehazi, "Went not my heart with thee," etc. The apostles, as Peter of Ananias (Acts 5:3). Secondly, it is true of God universally. The Lord He so knows the heart as that He knows all the windings and turnings of it; man knows only some particulars (Psalm 139:4). Thirdly, it is true of God infallibly, whereas men — yea, even devils themselves — they know it but conjecturally, and so, indeed, do not properly know it. The consideration of this point is useful to us, first, in a way of counsel. Those who think they shall at any time be searched, they are commonly more careful of themselves; and so it should be with us in this particular, and that in divers respects. First, in matter of duty, that our heart be right here. The Lord observes not only men's actions, but likewise their affections. Thus, for hearing of the Word He observes what it is which brings men to such places. And so as for the manner of duty, so likewise for the undertaking of it. It is useful to us here, to put us upon it, and to keep us from shifting it off upon pretence of want of ability or opportunity for it. Secondly, in matter of sin and that which is forbidden to us. It is very useful here also, seeing the Lord searches the heart, we should therefore make conscience of our thoughts and such sins as go no further than them. Seeing the heart is deceitful above all things, therefore above all things go to Him who is the searcher and discerner of the heart. Now further, secondly, it is improvable also in a way of comfort, and that in divers particulars. First, in a way of opportunity for the doing of that good which we desire. The Lord knows their hearts and minds in it (2 Chronicles 6:8; 2 Corinthians 8:12). Secondly, as this is a comfort to God's children in the straitness of their own opportunities, so likewise in the censures and misconstructions of other men (1 Corinthians 4:3-5); to light the hidden things of darkness, and manifest the counsels of the heart. And so Job, "My witness is in heaven, and my record is on high"(chap. Romans 16:19). This is a comfort in secret goodness, and such as the world takes no notice of. That it shall not be altogether unrewarded by God, who searches the very heart, and the secrets and recesses of it. Again, in the temptations of Satan, who is called the accuser of the brethren, and is said to accuse them before our God day and night (Revelation 12:10). What a great comfort is it that God searcheth the heart! And so for ourselves, when we do not always so clearly discern our own estate and condition in grace; yet to say, "Lord, Thou seest how it is with me," as Peter sometimes to Christ. God sometimes sees that good in His children which they at present do not discern in themselves. The second is the action attributed unto this Person in these words: "Knoweth what is the mind of the Spirit, because He maketh intercession for the saints, according," etc.; wherein, again, we have two branches more. First, to speak of the action itself, "Knoweth," etc. And this again it may be taken two ways. First, take it notionally and by way of apprehension. The Lord, who is the searcher of hearts, knoweth — that is, understandeth — what is the mind and meaning of the Spirit in those imperfect sighs and groans which do at any time come from us. And this is very fitly brought in by way of opposition to that which went before in the former verse. "We know not," says the apostle, "what we should pray for as we ought" in such and such conditions. Secondly, take it affectionately and by way of approbation. The Lord knows — that is, approves — of the graces and good affections of His people in the midst of those manifold weaknesses and imperfections which are mingled withal in them. He knows them so as to accept them. But here a question may be made what Spirit it is which is here meant when it is said that "God knoweth the mind of the Spirit," whether our own spirit or the Spirit of God. We are hereby to understand directly the Spirit of God, yet with reference also to our own spirit, which is involved in it and with it. God knows what is spirit and grace in us, distinct from what is flesh and corruption, in those prayers which we put up unto Him. This is a point which may be laid forth to us according to sundry instances and explications of it, as — First, in difficulty of utterance, and restraint of words, and outward expressions. The saints and servants of God may not have that gift and faculty of so freely expressing themselves in speech and language. Now what does the Lord in this case — reject their prayer for this defect which is in them? No; He knows the mind of the Spirit notwithstanding. Secondly, as in difficulty of utterance, so also in distraction of spirit, which is mainly here intended in this Scripture. But God is still a gracious God in the meantime, and knows the mind of the Spirit in His children. Thirdly, in case of forgetfulness, where somewhat is left out of the prayer which was intended to be put into it. The Lord knows the mind of the Spirit in this respect also. Fourthly and lastly, in the mistake of our prayers, for the subject and matter of them, and the things which we desire in them. God knows the mind of the Spirit in this sense also. This is another piece of that comfort and encouragement which does belong to God's children: that the Lord passes over that which is flesh in them, and looks only at that which is spirit. And so much may suffice to have spoken of the first particular in this second general, to wit, the action itself in these words: "Knoweth what is the mind of the Spirit." The second is the reason or object which this action is conversant about, and that is in these words, because, or that He makes intercession for the saints, etc. We begin with the first, viz., the qualification of the persons — the saints. The apostle in the verse before had said, "for us"; now he adds, "for the saints," that so he might show under what motion and upon what account the intercession mentioned becomes available to us. And it affords us this observation which arises out of it: that none can pray truly and effectually but only the saints (thus Psalm 32:6; Proverbs 15:8; Psalm 145:19). And there is this ground for it: First, because such as these only are accepted and beloved of God. The granting of requests and petitions is a matter of special favour to those to whom it is vouchsafed; every one is not fit to obtain it. Secondly, as such only are accepted, so such only are fit subjects and instruments for the Holy Spirit to work in to this purpose. Thirdly, none but saints have an interest in the blood of Christ, as more particularly applied unto them, and His intercession working for them. The consideration of this point should therefore teach us to prize holiness both in ourselves and in others. This should further teach the saints to improve that interest which they have in God upon all occasions. Again, from this passage here before us we may collect the true nature of prayer, which lies not so much in gifts as in graces, and is a work of the Spirit in the sanctifying operations of it. The second is the manner of the performance, according to God, which we translate, according to His will. This point, from hence, is this: that then, and then alone, are our prayers likely to be successful, when they are made according to God. This praying according to the will of God does include divers things in it. First, the matter of our prayers, that it be of such things as are lawful and warrantable. Secondly, for the manner of them, that they be carried with that spirit and affection which He does allow of, and especially in the Name and confidence of Christ the Mediator (John 16:23). Thirdly, for the end of them, and that which we propound to ourselves in them, which is the glory of God (James 4:3). Thus it first of all cashiers all such prayers as do swerve from this will of God. Secondly, seeing those prayers alone are acceptable which are made according to the will of God, it does from hence nearly concern us to be well instructed in this will, and to know what it is (Romans 12:2; Ephesians 5:17). Thirdly, this gives us an account of it, whence our prayers sometimes are not heard, because not according to this will. (Thomas Horton, D.D). Parallel Verses KJV: 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. |
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