Romans 8:26-27 Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought… "We know not." This ignorance is twofold — 1. Of the gifts to be asked for. (1) If we knew what we needed our great necessity for prayer would pass away. How many of our prayers are produced by a consciousness of deadness of emotion in which we are tempted to feel that we are "rich: . . and have need of nothing." And because we know this to be a delusion we are driven to cry to God to show us our poverty. (2) Our ignorance of our souls is sufficient proof of our ignorance of the gifts to be sought from God. For before we ask absolutely for any temporal gift we should know what influence as a new temptation it would have on us. What appear the safest requests have a peril of their own. Like Agur we may ask for neither poverty nor riches, but the blessing asked for contains a temptation to fancy oneself free from the sins of both states. Who has not sometimes found it to be a great blessing that his prayers have remained unanswered? (3) The awful fact of human influence seems, when realised, to be an effective barrier to absolute praying. Who, not knowing What result it might produce, dare ask for one gift, seeing that if he fails, he may drag a brother down with him in his fall. (4) Pass on to petitions for spiritual blessings. It may be said that we can rightly ask for such; and so we can when God's Spirit teaches us, but not till then. The strange responses which our prayers often receive seem to indicate that. We cry for faith, and are met with darker doubt; for peace, and are called upon to maintain a fiercer conflict; for happiness, and meet with sorrow. 2. Of the way to ask for them. To ask rightly — (1) We must realise the solemnity of asking. Many prayers are offered from a sense of duty, or force of habit, to some Being, we scarcely dare ask who. Hence we fail to "take hold on God." But when touched by the Divine Spirit we rouse all the powers of being to realise the Divine presence as an overwhelming reality — we feel the solemnity of asking. And if we further realise that by His Spirit He is specially near the praying soul — that the Divine breath is quickening the prayer, while the Great Spirit waits to catch the voice — that prayer is the prayer of His child, and the Father amid the grandeur of His universe, listens to its call. Under such circumstances mechanical or formal prayer is impossible. (2) We must be in the right state of mind. We must be free from the distractions of passion. The wild impulses of the heart beat back the upsoaring of the spirit. Who but the Spirit of God can calm the turmoils of the earthly temper? (3) We must ask with persevering earnestness. We ought always to pray and not faint. II. THE MANNER OF THE SPIRIT'S INTERCESSION. The awakening of an inexpressible emotion. All deep feelings are too large for language. In the profoundest sense when the soul is touched by the Spirit emotions are awakened which break out in unutterable aspiration. III. THE CERTAINTY OF THE DIVINE RESPONSE (ver. 27). There are two kinds of prayer — that of the Baal worshipper hoping to avert his wrath and change his purpose; and that of a Christian crying for the Spirit which is in harmony with God's will. Note the beautiful thought — the strong Eternal Spirit breathing through the frail child of time for His own fuller descent. On the rock of God's truthfulness prayer stands firm and sure. Our ignorance and feebleness becomes wise and bold. We dare not ask absolutely for any particular blessing, but the Spirit inspires the cry "Thy will be done"; and the right blessings are given. (E. L. Hull, B.A.) 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. |
    |