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.
27.But he who searches hearts, etc. This is a remarkable reason for strengthening our confidence,
that we are heard by God when we pray through his Spirit, for he thoroughly knows our desires,
even as the thoughts of his own Spirit. And here must be noticed the suitableness of the word to
know; for it intimates that God regards not these emotions of the Spirit as new and strange, or that
he rejects them as unreasonable, but that he allows them, and at the same time kindly accepts them,
as allowed and approved by him. As then Paul had before testified, that God then aids us when he
draws us as it were into his own bosom, so now he adds another consolation, that our prayers, of
which he is the director, shall by no means be disappointed. The reason also is immediately added,
because he thus conforms us to his own will. It hence follows, that in vain can never be what is
agreeable to his will, by which all things are ruled. Let us also hence learn, that what holds the first
place in prayer is consent with the will of the Lord, whom our wishes do by no means hold under
obligation. If then we would have our prayers to be acceptable to God, we must pray that he may
regulate them according to his will.
Romans 8:28-30
- Novimus autem quod iis qui diligunt
Deum omnia cooperantur in bonum, iis scilicet
qui secundum propositum vocati sunt sancti. - And we know that all things work
together for good to them that love God, to them
who are the called according to his purpose. - Quoniam quos præcognovit etiam
præfinivit conformes imaginis Filii sui, ut sit ipse
primogenitus inter multos fratres: - For whom he did foreknow, he also did
predestinate to be conformed to the image of his
Son, that he might be the firstborn among many
brethren. - Quos vero præfinivit, eos et vocavit; et
quos vocavit, eos etiam justificavit; et quos
justificavit, eos etiam glorificavit. - Moreover whom he did predestinate, them
he also called: and whom he called, them he also
justified: and whom he justified, them he also
glorified.
28.And we know, etc. He now draws this conclusion from what had been said, that so far are
the troubles of this life from hindering our salvation, that, on the contrary, they are helps to it. It is
(^267) Or, “the comprehension of our mind — ingenii nostri captum.” Schleusner says, that the word , has been improperly
rendered ineffable or unutterable, and that the word to express such an idea is , (1 Peter 1:8,) and that from the analogy
of the Greek language it must mean, “what is not uttered or spoken by the mouth;” and he gives , “what is not moved,” as
an instance Bos and Grotius give the same meaning, “sine voce — without voice;” and the latter says, that this was expressly
said, because the Jews entertained a notion that there could be no prayer except it was expressed by the lips. It is however
considered by most to have the meaning given here, “inutterable,” or ineffable or inexpressible. — Ed.