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 patient with his disease, and that is Christians under infirmities. Secondly, the physician with his care, and that is, the Spirit helping these infirmities. First, to speak of the former, here's the patient with his disease: St. Paul and the rest of believers lying under infirmities. The best Christians have their infirmities and weaknesses. This is true according to a double sense and notion of the word, whether we take it in a moral sense, or a physical. Now, in both of these considerations are the best of Christians subject to infirmities. First, for spiritual or moral infirmities; the infirmities of sin and of soul, God's children they have their infirmities here. First, in matter of judgment; a great deal of weakness here. The best of God's servants, they have been sometimes under great mistakes, and fallen into strange kind of errors and fond conceits. There's hardly any great wit, but it hath some kind of extravagancy with it. Secondly, in point of affection. A great deal of weakness here also; weakness of mind in strength of passion, and that in all the kinds and varieties of it. Thirdly, in point of practice and daily converse. A great deal of weakness and infirmity is there here also, discovering of itself in them upon several occasions, invincible infirmities, and such as they do not easily quit or free themselves from. Infirmities of age and sickness; infirmities of sex and condition; infirmities of temper and natural constitution; infirmities of custom and use, and the like. First, whence it is so for the thing itself. And here there is this brief account which may be given of it: First, the general corruption of nature, which is in part remaining still even in the servants of God themselves. Infirmities are nothing else but branches of the first sin that was committed in the world. Secondly, as from the corruption of nature, so likewise from the imperfection of grace. Thirdly, the assaults of Satan; conflicts with them. To which we may justly add, sometimes Christians own neglect of themselves. Now further, secondly, for the ground of it on God's part, as to His permission of it, we may take it thus: First, hereby to humble them and to keep down pride in them, to show them what they are of themselves, and what need they have of continual succour and supply from Him, and to be dependant upon His free grace. Secondly, as to prevent pride in themselves, so to prevent also in others an over-willing opinion of them, at least that they may not idolise them and set too high a price upon them, and so have the faith of our Lord Jesus Christ in respect of persons. Thirdly, God suffers infirmities in His children for the greater manifestation of His own power and strength in those infirmities. Lastly, God orders these His infirmities to His servants as matters of trial and exercise to them in their Christian course. The consideration of this point may be variously improved by us. First, as a very good direction for the regulating of our Christian converse and communion with one another in the world. Namely, with a great deal of tenderness and condescension and meekness of spirit. Secondly, it teaches us also to take heed of addicting ourselves absolutely to any men's practice or example. But yet thirdly, this is no ground of excuse to any persons in their wilful miscarriages. First, they are much distinguished in the matter and nature of them for the things themselves. Iniquities, they are grosser abominations, whereas infirmities are lighter miscarriages. Secondly, they are distinguished from the person and principle from whence they proceed. The former, they are the results of the strength of corruption; the latter, they are the effects only of the weakness and imperfection of grace. Thirdly, they are distinguished from the carriage of them, and manner of acting. Infirmities, they proceed with much reluctancy and opposition against them. The second is, as they may be taken physically for the infirmities of mind and body together, and referring to affliction. Their bodies are houses of clay, and their spirits they have a vanity upon them, and therefore it cannot be strange that themselves should be weak and infirm. And then again, as they have frail bodies for the matter of them, so they have sinful souls for the demerit. And it is these which do deserve and occasion these evils to them. The weakness of corruption will breed the weakness of affliction, and sinful bodies will be diseased. This should teach us not to be offended when these things fall out so to be, nor to be dismayed at them. And so now I have done with the first branch of this proposition before us: and that is, the patient, together with the disease, Christians under infirmities, our infirmities. The second is the physician together with the cure, and that is the Spirit helping our infirmities. The spirit may be taken two manner of ways, as it is elsewhere in Scripture; either first, for our own spirit, the spirit of man. Or secondly, for the Holy Spirit, the Spirit of God. Now it is true in some sense of either, that it does help our infirmities. First, it is true in some sense of our own spirit, according to that of Solomon, "The spirit of man will sustain his infirmities" (Proverbs 18:14). "A merry heart does good like a medicine" (Proverbs 17:22). And a man's reason, it does sometimes help his passion. But secondly, not to trouble you with impertinencies. This is not that which is to be understood here in this place. The Spirit here in the text is not our own spirit, but the Spirit of God, who is here by a special emphasis called the Spirit. The word here also which is translated "help" is likewise very emphatical, which is an expression taken from two persons or more, which are to lift up some heavy burden and do mutually help one another by standing at each end of the burden, one over against the other. Or if ye will, from nurses which, attending sick persons, do stay them and lift them up in their beds, being ready of themselves to fail and faint away. Even thus does the Spirit of God with His servants in their manifold infirmities; He does co-operate and concur with them, and sustain them, and hold them up. Whilst it is said here in this place that the Spirit helpeth our infirmities, we are to take those infirmities in the full latitude and extent of them. First, we may take it of moral and sinful infirmities. The Spirit of God helps us here, not to them — take heed of that — but in them, and from them, and about them, and in reference to them. And so His help to this purpose may be ranked into two sorts: First, that help which He gives us against corruptions, for the avoiding of them. First, the Spirit helps our infirmities; that is, He overawes our temptations and removes our corruptions from us. Grace, it corrects nature and takes away the distempers of it. The Spirit of God, wherever He comes, He makes a change in that soul and fits it for His own residence and abode in it. The consideration hereof should teach us to give up ourselves to His gracious guidance and governance of us, and influence upon us. Secondly, He helps us also in our infirmities by giving us strength unto duty. So that the Spirit helps our infirmities so far forth as He assists our prayers. First, by His gracious acceptance. The Spirit helps our infirmities thus by bearing with us in what is done by us, notwithstanding the infirmities which are in us. Acceptance of endeavour is a great help of infirmity. As David says of himself, "The Lord hath heard my supplication; the Lord will accept my prayer" (Psalm 6:9). Thus does He help our infirmities in reference to His gracious acceptance. Secondly, by His gracious assistance. He helps them here also. "When I am weak, then am I strong," (2 Corinthians 12:10). "And I can do all things through Christ that strengthens us" (Philippians 4:10). There's a double weakness or infirmity upon us which is considerable in us in point of duty. First, in our indispositions to duty, by provoking us and exciting us hereunto, and putting us upon it. But secondly, in our insufficiency in duty, the Spirit helps our infirmities here likewise; where we flag and are apt to fail in the performance, He does there strengthen us in it. This, for the use of it, serves first of all as a matter of great comfort and encouragement to the servants of God in those duties which are undertaken by them, that they have so strong and able as helper as this to go along with them. In great difficulties men love to have great assistance. Secondly, it serves by way of direction. The Spirit helpeth our infirmities, that is, it is His work and office to do it, though for such a particular time and season He may suspend the actual performance, which is to be inquired into by us. And we are to be humbled in ourselves for His occasional withdrawings from us. Thirdly, it teaches us not to go forth in our own strength in any duty which we take in hand, but to fetch strength and power from the Spirit, and to depend upon Him for His assistance. Lastly, in all our performances where we find ourselves to be at any time anything more enlarged than other, let us acknowledge this work of the Spirit in His assistance of us, and be thankful to Him for it. "Not unto us, O Lord, not unto us, but unto Thy name we give the praise." Now, secondly, it holds good also as to the infirmities of trouble and affliction. The Spirit of God does help the children of God even in those infirmities likewise. Thus Psalm 94:17, 18. Now the Spirit of God is active in us to this purpose, upon a various account. First, by virtue of His office, and that work which does more properly and peculiarly belong unto Him (John 14:26; 2 Corinthians 7:6; Romans 15:5). Secondly, His promise, by virtue of that also, Thirdly, from His nature, He helps us because He pities us. Lastly, taking this Spirit more particularly for the Spirit of Christ, from the similitude and likeness of condition. He helps our infirmities as having taken our infirmities upon Him. Now, if it shall be further demanded by what ways and in what manner this is done, we may take it briefly in these following particulars. First, by His counsel, directing us what to do and how to carry ourselves in such conditions. Secondly, as the Spirit helps by His counsel, so also by His comfort. Thirdly, the Spirit helps by His assistance and particular relief in our particular condition. Lastly, the Spirit helps our infirmities by His intercession which He makes in our hearts, as it is here expressed in the text. First, seeing the Spirit helps our infirmities, it concerns us therefore to be very careful how we carry ourselves towards this Spirit, and in a special manner to take heed of grieving of Him. Secondly, where we are at any time enabled, or see any others enabled before us, to endure any afflictions whatsoever without fainting and sinking under it. Let us see here to whom to acknowledge it and to give the glory of it; and that is to the Spirit of God alone, who alone is herein helpful to us. Thirdly, we see here the advantage and privilege of the servants of God in all the infirmities which are incident to them, whether moral or natural. (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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