The Intercession of the Holy Spirit by Hardeman Nichols
THE INTERCESSION OF THE
HOLY SPIRIT
By HARDEMAN NICHOLS
OUTLINE
I. INTRODUCTION:
A. Text: Romans 8:26-27.
B. The Spirit Is Interested In Man!
1. His affairs. "Helpeth . . . infirmity"
2. His prayers. "Maketh intercession."
II. DISCUSSION:
A. What Is Intercession?
1. Derivation.
2. Greek word occurs eight times in New Testament.
3. Definition: Seeking presence and hearing of God.
B. Examples of Intercession to God.
1. Man for man. Genesis 18:23-32; Exodus 32:7-14; Job 42:8-9; Romans 10:1-4; 1 Timothy 2:1-3; James 5:16; Acts 12:5; Acts 7:60.
2. Christ for saints. Romans 8:34; Hebrews 7:25; 1 John 2:1, "Advocate" (intercessor).
3. Holy Spirit for the saints. Romans 8:26-27; John 14:16, "Another Comforter" (intercessor).
C. Holy Spirit Intercedes, Not Mediates.
1. Christ does both. Hebrews 7:25 and 1 Timothy 2:5.
2. Many intercessors, only one mediator.
3. Mediator was "himself man, Christ Jesus."
4. Mediation of Christ Distinguished From: Intercession of Spirit. a. Stands in middle.--1 Timothy 2:5 "between." By side of--Definition. b. Belongs to two parties--Galatians 3:20. Represents one party to another. c. Must give surety--"Gave himself," 1 Timothy 2:5. Hebrews 9:12; Hebrews 12:24. d. Entreats without giving another surety. e, For enemies "world." 2 Corinthians 5:19-21. f, For the saints. Romans 8:27. Not characteristic of all intercessions. g. Ratifies covenant. Hebrews 9:15. Offers salvation, if come to truth ratified by mediator, 1 Timothy 2:4-6. h. Pleads according to terms of Christ's ratified cov-enant. "According to will," Romans 8:27.
5. Example of difference between intercession and media-tion. a. Debtor owes million dollars. Can't pay. b. Friends plead (intercede) to banker. No collateral. c. Rich man signs note! (Mediates: interests of banker and debtor represented.)
III. We Learn From The Text About:
A. The Holy Spirit.
1. Personality not essence. "Mind." Intercedes, verse 26, 27.
2. His character. a. Loves his work. John 14:16, "another" (Greek, altos, "of the same sort;" hence, like Christ who "liveth to make intercession" (Hebrews 7:25) --chiefaim. b. Example: Mother lives for her family. Her joy. c. Concerned about man. Helps and intercedes. v. 26,27. d. He is constant. "--eth" (present indicative) of verbs, "helpeth" and "maketh intercession," v. 26. r. Respects God's will. "According to the will," v. 27.
B. We Also Learn About Affliction.
1. Saints not exempt from suffering and affliction. Romans 8:17-25.
2. Heaven's attitude toward sufferings of present time.
3. Alleviates, not eliminates. "Helpeth," v. 26.
C. Afflictions have purpose.
1. Keep humble. 2 Corinthians 12:7.
2. Avenue of grace. 2 Corinthians 12:9.
3. Give strength. 2 Corinthians 12:10.
4.Develop patience. Romans 5:3; Romans 8:19-25.
5. Godhead seeks our good, not our ease.
D. Saints' attitude toward affliction.
1. David saw good in it. Psalms 119:67; Psalms 119:71.
2. Paul took pleasure in it. 2 Corinthians 12:10; Romans 5:3.
3. All saints should rejoice in it. a. Matthew 5:12. b. Because it works for us. 2 Corinthians 4:17-18; Romans 8:28. c. Because Holy Spirit helps us. Romans 8:26.
4. Suffering not to be compared to glory. Romans 8:18.
E. Groanings in Afflictions.
1. Not complainings. Forbidden, 1 Corinthians 10:10.
2. But sighs. 2 Corinthians 5:4.
3. "Cannot be uttered," v. 26.
4. These groanings are ours, not the Holy Spirit's. If were his, would be sympathy, not intercession.
5. Grief often suppresses sound. We groan.
F. Spirit has great power of expression.
1. Gave Word of God. 2 Peter 1:21. If he can express the mind of God to man, he certainly can express our desires to God!
2. Has "mind," v. 27.
3. "Knows," 1 Corinthians 2:11.
4. Intercedes, v. 26, 27.
G. Spirit helps even our mute sighs. Not have to cry aloud before he becomes interested.
1. Loud crying and tears not condemned.
2. A time for such. Jesus, Hebrews 5:7.
H. We Are Enlightened About Prayer.
1. Acceptable prayer does not depend on ability of suppliant to express all needs in words.
2. Limited in our wisdom. Not know "what" (AV) or "how" (ASV) to pray as we ought. Romans 8:26. a. Not know what want. b. Not know what need. c. Limited in words. "Not uttered," v. 26.
3. Spirit helps by interceding in prayer, v. 26, 27. a. Translates our groanings into wise and good re-quests. b. Fact, not details, of Holy Spirit's intercessionrevealed.
1. Walk by faith, 2 Corinthians 5:7. Believe it!
2. Something he does for us, not to us. c. Acceptable prayers are not limited to what we ask or think.
I. We pray to a God who is not limited.Daniel 3:17; Ephesians 3:20.
1. Answers our own requests. Luke 11:9.
2. Accepts others' prayers in our behalf. Phile-mon 22. If man's intercessions are this power-ful, we can have confidence in the Spirit's intercessions.
3. Hears Christ, 1 John 2:1.
4. Spirit helps and intercedes for us, v. 26, 27.
5. Should pray always in Spirit, Ephesians 6:18.
IV. CONCLUSION:
1. Man Without Prayer Is Like Seeking Refuge In Own Shadow!
2. Church today can be like it was in Acts 9:31 : ". . . walk-ing in the fear of the Lord and in the comfort (soothing which comes through intercession) of the Holy Spirit, was multiplied."
3. Blessed consolation! While we face tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, or any common frailty of man, the Holy Spirit intercedes for us, allays our groans, and strengthens us for the re-mainder of the journey home.
THE INTERCESSION OF THE HOLY SPIRIT
When approaching a study of the magnitude of this lectureship, one is led into a fuller knowledge of all the God-head and into a richer appreciation of all that is provided for us by grace, especially that which pertains to the person and work of the Holy Spirit. Our lesson focuses attention upon one of the most encouraging of all the "exceeding great and precious promises" revealed in the Book of God:
"And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" Romans 8:26-27.
Whatever the meaning of the details of this declaration, one thing is evident from a casual reading: the Holy Spirit is deeply interested in: the prayers and affairs of men. He is concerned about burdens and helps to bear them. Careful of the weaknesses of saints, the Spirit expresses their needs and pleads their cause before the Father. This intercession by the Holy Spirit is surely one of the most remarkable works performed in behalf of Christians.
WHAT IS INTERCESSION?
Derivation.
Intercession has its origin in a Greek word meaning, properly, "...to light upon a person or a thing, fall in with, hit upon." This term was derived from a word which meant, "...to happen, chance." Vine says the noun came to be a "technical term for approaching a king."
Occurrences in Scriptures. The Greek word for intercession occurs in the New Testament in all its forms eight times. It is translated "prayer" in Timothy 4:5 and "intercessions" in 1 Timothy 2:1. The other six times it occurs in verb form and is translated "dealt with" in Acts 25:24, the remainder of times in the King James it is "make intercession" (the American Standard has "pleadeth against" in Romans 11:2). The intercessory works of Christ and the Spirit are mentioned twice each: Romans 8:34 and Hebrews 7:25 and our text.
Definition of Intercession.
Intercession means "...seeking the presence and hearing of God on behalf of others." The verb means "...to meet with in order to converse; then, to make petition,...plead with a person, either for or against others; (a) against, Acts 25:24, ...against Paul; in Romans 11:2, of Elijah ...against Israel; (b) "for," in Romans 8:27, of the intercessory work of the Holy Spirit for the saints . . ." Romans 8:26 uses the same word from the Greek for intercession, but prefixes it with "huger," "on behalf of," to show that the petition of the Holy Spirit is on behalf of and not against the saints. Bullinger says intercessions means, ". . . requests concerning others and on their behalf."
Examples of Intercessions to God.
(1) Man for Man.
One of the earliest examples of man's interceding for man is recorded in Genesis 18:23-32. Upon hearing of the Lord's plan to destroy the cities of the plain, "Abraham drew near, and said, Wilt thou consume the righteous with the wicked? Peradventure there are fifty righteous within the city: wilt thou consume and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner; to slay the righteous with the wicked, that so the righteous should be as the wicked: that be far from thee: shall not the Judge of all the earth do right? And Jehovah said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sake. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes: peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for the lack of five? And he said, I will not destroy it, if I find there forty and five." With persistent pleading, Abraham lowers the figure of righteous "salt" to forty, then thirty, and twenty, to ten. Thus Abraham, the father of the Jews, demonstrates a quality which has often been attributed to his seed as one of their outstanding traits. Could it be that the phrase, "jewing down," originated upon the occasion of Abra-ham's persuasive intercession for Sodom? If God was willing to spare wicked Sodom through another's intercession if ten righteous could be found there, we are convinced from the beginning of this study that such is beneficial.
Another example of intercession by man for man is found in Exodus 32:7-14 when the Israelites made a golden calf while Moses was receiving the law on Mount Sinai. God was ready to consume that "stiff-necked people;" but Moses pleaded for their lives and God accepted his entreaty.
Job interceded for his "friends" in Job 42:8-9 at the command of God and Paul made a plea for Israel in Romans 10:1-4.
The New Testament commands Christians to make re-quests concerning others. "I exhort, therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men . . ." 1 Timothy 2:1. James 5:16 com-mands, ". . . pray one for another."
When Peter was imprisoned by Herod, "Prayer was made earnestly of the church unto God for him" Acts 12:5. Their prayers were intercessions. Stephen even interceded for his murderers in Acts 7:60, beseeching, "Lord, lay not this sin to their charge."
(2) Christ for the saints.
In addition to man's intercessions for man, the Bible tells of the work of Christ for the saints in this respect. Besides His other functions, Christ ". . . also maketh intercession for us" Romans 8:34. Hebrews 7:25 declares ". . . he ever liveth to make intercession for them" (who "draw near unto God through him").
John uses another term which is synonymous to intercessor, when, in 1 John 2:1 he calls Christ our "Advocate." Literally, this word means, ". . . called to one's side, i.e., to one's aid.. . . It was used in a court of justice to denote a legal assistant, counsel for the defence, an advocate; then, generally, one who pleads another's cause, an intercessor . . ."
(3) Holy Spirit for the saints.
A similar intercessory work is performed for us by the Holy Spirit. Besides the statements in our text, the Spirit is called the "Comforter,” (John 14:26), where the same Greek word is used which is translated "Advocate" in 1 John 2:1. Since the word means an intercessor we can see why Jesus chose to call the Spirit "another Comforter," for both the Spirit and Jesus do the work of a Paraclete.
Some have been inclined to limit the work of the Holy Spirit as Comforter to the apostles through His miraculous influences upon them; but Jesus said, "I will pray the Father, and he shall give you another Comforter, that he may be with you forever" John 14:16. Luke also says that follow-ing the conversion of Paul, the church "throughout all Judaea and Galilee and Samaria had peace, being edified; and, walk-ing in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied" Acts 9:31. "Comfort" in this passage is from the same word meaning "an intercessor" which is translated "Comforter" in John 14 and "Advocate" in 1 John 1. Hence, the intercession of the Spirit was known by the early church as a source of comfort and aid to them in their rapid growth. The assistance of the Spirit's intercession can help us in the same way now.
MEDITATION DISTINGUISHED FROM INTERCESSION
Holy Spirit Intercedes, Not Meditates. The Holy Spirit performs the work of interceding for the saints, while Christ both intercedes and mediates. "For there is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own times" 1 Timothy 2:5-6. There can be many intercessors; but there is only one mediator and He is Christ.
Mediation of Christ Distinguished from intercession of Holy Spirit.
Let us not confuse the work of the Spirit in intercession with the work of Christ as our one mediator. There are at least five distinctive features which will help us to see the difference.
First, our Lord as mediator stands "between God and men" 1 Timothy 2:5. Mediator is derived from a Greek term whose root means, "middle." Hence, a mediator is "one that acts between two parties; . . ." The intercessor stands by the side of one to plead his case to another. We have already seen this idea is inherent in both intercede and Comforter.
Second, a mediator belongs to two parties while an inter-cessor represents one party to another. Paul argued, "Now a mediator is not a mediator of one" Galatians 3:20. Jesus perfectly qualified in this respect and one of His favorite expressions to denote himself was, "Son of man" Matthew 16:13, yet he was also "Son of God" v. 16.
Third,a mediator "is a sponsor or surety;" hence he must interpose some offering of surety or guarantee. Christ "gave himself" as a ransom for all (1 Timothy 2:6). "Through his own blood" (Hebrews 9:12), he serves as the "mediator of the new covenant" (Hebrews 12:24). An intercessor pleads and makes petition on behalf of another; but his work does not include making a surety.
Fourth, a mediator is for enemies, while the intercession of the Holy Spirit is "for the saints" (Romans 8:27). Thayer defines a mediator as "one who intervenes between two, either to make or restore peace and friendship . . ." 11 The apostle Paul defines this work of our one mediator in 2 Corinthians 5:19-21 : "To wit, that God was in Christ reconciling the world unto himself . . ." To reconcile means to restore to friendship and God was doing this through Christ's medita-tion.
Some intercessions are made by man for those who are lost, as Paul prayed for Israel in Romans 10:1-4, not that they would be saved in their sins or that the gospel would be ignored, but that they would accept God's plan for mak-ing man righteous. Man makes intercessions for all men (1 Timothy 2:1); but this is not true of the Holy Spirit. He "maketh intercession for us" "for the saints" Romans 8:26-27.
Fifth, a mediator must ratify his covenant. Thayer says in defining it, "...one who intervenes between two,....to form a compact, or for ratifying a covenant . . " The book of Hebrews emphasizes that Christ is the mediator of the new covenant." Salvation is offered upon the terms of His covenant and He "would have all men to be saved, and come to the knowledge of the truth. For there is one God, one mediator also between God and men, himself man, Christ Jesus" 1 Timonthy 2:4, 5.
The intercession of the Holy Spirit is according to the terms of Christ's ratified covenant. Romans 8:27 says, "He maketh intercession for the saints according to the will of God."
Example of Distinction Between Intercession and Mediation.
Having seen these five distinguishing factors, may we over-simplify the matter, and present an example which will help us to see the difference between intercession and mediation. Let us suppose that a man owes a debt of one million dollars and he cannot repay the sum. His friends are interested in him and they approach the banker and entreat him to lend the needed capital. When asked if they are able to supply collateral, they must say they do not have the ability to guarantee the note. A rich man sees the debtor's plight, goes to the banker and furnishes his own possessions as surety, declaring, "I'll sign the note." While the other friends could only plead his cause and thus intercede for him, this rich man had represented the interests both of the banker in providing the collateral and of the debtor by signing his note. He was therefore serving as a mediator.
Our illustration will not fit every detail of the distinction; but it will help us to see there is no contradiction in the Scriptures when it declares there is only one mediator and many intercessors.
SOME DEDUCTIONS FROM THE TEXT
Turning now from these things for a closer examination of the passages upon our subject, let us notice some valid conclusions which will define the great work of the Spirit about which we are concerned.
We Learn About the Holy Spirit.
(1) His person.
Plainly, the work of the Holy Spirit and His nature require that we see Him as a personality and not a mere essence. Romans 8:26-27 tells two things about Him which require personality. It is stated that He has "mind." Also we see that the Spirit is not the same personality as the Father although they are united in purposes; hence, "one" in harmony and nature while distinct in person. "He that searcheth the hearts" (one personality) "knoweth what is the mind of the Spirit," (another personality) "because he maketh intercession for the saints." The Father and Spirit are distinct persons, for the Spirit certainly is not interceding to Himself!
(2) His character. This intercessory work performed in behalf of man by the Holy Spirit tells us about the great qualities of His divine character.
Rather than looking upon this office of intercession as a drudgery, the Holy Spirit loves His work. Jesus performs a similar work for us with joy. The book of Hebrews says, ". . . he ever liveth to make intercession" Hebrews 7:25. That is, Christ enjoys interceding for us. When a mother lives for her children, it means they are her chief joy in life. Even the Greek term has this connotation. One of its definitions is, "to enjoy real life . . . this life in the absolute fullness Christ enjoys . . ." And Christ said, . . . he shall give you another Comforter" John 14:16, meaning, "another of the same sort" and possessing the same interest in interceding as does our Lord.
It should give us confidence to know that the Spirit is concerned about man and desires to help him with his weak-nesses and intercede for him to God. The "-eth" ending on the verbs shows that the Spirit is constant in this aid. He "helpeth our infirmity" and "maketh intercession for us" (both present indicative) showing that we can depend upon him, who, like the Father, is "a very present help in trouble" Psalms 46:1.
He respects the will of God. If he were devoid of this trait, he would not be flawless; so verse 27 says, "He maketh intercession for the saints according to the will of God." It is God's will to hear saints and reject the prayers of the rebellious as "abomination" (Proverbs 28:9). Sin separates us from God so that He will not hear (Isaiah 59:1-2). "If I regard iniquity in my heart, the Lord will not hear," said David in Psalms 66:18. In the New Testament, Peter quotes, "The eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon (against, AV) them that do evil" 1 Peter 3:12. With full respect of God's will upon this and every matter, the Spirit makes intercession for those who have likewise respected God's will. He intercedes for the saints.
We Are Taught About Affliction. The entire context is about the Christian and affliction. In the seventeenth verse, we read of the wonderful privileges belonging to saints with an inheritance of Heaven before them. But he no sooner describes this prospect than he presents the condition, . . . if so be that we suffer with him."
(1) Saints not exempt from suffering and affliction.
Even saints, who compose the new creation of God, are not exempt from present woes and common frailties as long as they are in this world. They are surrounded by trials, en-compassed by reminders of their own weaknesses, exposed to the bombardments of temptation, attacked by disease, and anguished by death and calamity. Even of the apostles, "who have the first-fruits of the Spirit," Paul said, "Even we our-selves groan within ourselves, waiting for our adoption, to wit, the redemption of our body," verse 23.
(2) Heaven's attitude toward our sufferings.
If we were left to bear all these things alone, we would be doomed; but our text declares that we receive help from the other side. "And in like manner the Spirit also helpeth our infirmity." This teaches us that the Holy Spirit alleviates, not eliminates, our infirmities. Of "helpeth," Guy N. Woods says, "This word is a compound verb, from lambano, to take hold of, syn, together, with and anti, on the opposite side, over against. It is of interest to observe that this verb occurs only one other time in the Greek Testament in the narrative of Luke 10:40, when Martha, vexed and cumbered with much serving, and annoyed because of Mary's unco-operativeness, asked Jesus to bid Mary to help, synantilabetai, literally, to "Stand over on the opposite side from me, and take hold of the work, so that the two of us working together can get the job done!" Was Martha attempting, to move a heavy table at the very moment she addressed these words to the Savior? Did she also point to the table: when she re-quested Jesus to bid Mary to take hold on the other side and help her? We may well believe that such was so, for this is the picture drawn for us in the Greek verb. The Spirit helps us he stands over against us, as it were, and lifts with us until by our united offorts our burdens are lifted."16 Thus are our burdens lightened.
Afflictions have a purpose and God can turn them to benefit us. The Spirit realizes this and we should notice his teach-ing in the Scriptures upon this truth. Although the affliction may originate as a "messenger of Satan," God can make it work in such a way that its result is for good, as in the case of Paul's affliction in 2 Corinthians 12:7-10. Its purpose, said Paul, was "that I should not be exalted overmuch." It kept him humble. Although he besought the Lord three times to remove it, the answer to his prayers was, "My grace is sufficient for thee: for my power is made perfect in weak-ness." It was then that Paul learned the reason why afflictions are not entirely eliminated: "When I am weak, then am I strong."
Afflictions also develop patience and the eighth chapter of Romans stresses this virtue. Young's transliteration of verse nineteen pictures saints "on tiptoe to see the wonderful sight of the sons of God coming into their own." But they must wait it out. "If we hope for that which we see not, then do we with patience wait for it" verse 25. Our waiting is not in indifference, but one which suggests "welcoming" the way a child waits for a ship on which his mother is to arrive. In the meanwhile, saints patiently bear their infirmities in hope of better things, knowing "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward" verse 18. This prompted Paul to describe it as "light affliction, which is but for a moment" 2 Corinthians 4:17 (AV). "We also rejoice in our tribulations: knowing that tribulation worketh patience," (Romans 5:3), when we see that the Godhead is seeking our good, not our ease.
(3) Saints' attitude toward affliction. When taken into proper perspective, affliction is seen as a blessing in disguise. David said, "Before I was afflicted I went astray; but now I observe thy word. . . . It is good for me that I have been afflicted; that I may learn thy statutes" Psalms 119:67; Psalms 119:71. Paul rejoiced in his suffering and he said, "Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake" 2 Corinthians 12:10. All saints should rejoice, even in persecution, (Matthew 5:12); because "our light affliction which is but for a moment, worketh for us more and more exceedingly an eternal weight of glory" 2 Corinthians 4:17. The Holy Spirit has promised to make life's sum and total good: "And we know that to them that love God all things work together for good" Romans 8:28. Besides all this, we have the blessed promise of help from the Holy Spirit of God as he intercedes. Let us never allow temporal adversity to make us forgetful of our spiritual prosperity.
(4) Groanings in affliction.
What are these groanings? They cannot be complainings, for that is forbidden. "Neither murmur ye, as some of them murmured, and perished by the destroyer" 1 Corinthians 10:10. These are, rather, "mute sighs, the expression of which is suppressed by grief, Romans 8:26, . . . which (from their nature) cannot be uttered . . . "
These groanings are ours, not the Holy Spirit's. Man, in grief with an oppressed and burdened heart, does not, and often cannot, transform the desires of his own soul into audible words of prayer. Perhaps you have heard one with emotions too deep for words only cry, "Oh, Lord!" while others, with hearts swollen by grief, can not give vent to any outward expression, and suppress all sound. If the Holy Spirit could do no more than groan also, it would be sympathy, perhaps, but not intercession.
The Holy Spirit has great power of expression. He gave us the Bible (2 Peter 1:21): surely he who inspired the apostles and expressed the mind of God to man has no dif-ficulty in expressing the desires of man to God! He has "mind" which means "to have understanding, be wise." He knows the things of God (1 Corinthians 2:11). Therefore, he is able to intercede with the eloquence and wisdom of God when we sigh.
Twice Paul states that these groanings are not uttered, but are "within ourselves." This is not to condemn audible cry-ing and tears: there is a place for such. Even our Lord ", . . in the days of his flesh, . . . offered up prayers and supplications accompanied strong (loud) crying and tears" Hebrews 5:7. But Paul is emphasizing that our afflictitons do not have to be accompanied with audible words or loud stentorian wails before the attention of the Holy Spirit is attracted to our needs. He lends his assistance and sustains us, even when we inwardly sigh.
We Are Enlightened About Prayer.
(1) We are limited. That is a reason for prayer.
Man, in the midst of all his limitations, should be encouraged to know that acceptable prayer does not depend on the ability of the suppliant to express all needs in words. We are limited in wisdom and often we do not know "what" (AV) or "how" (ASV) "to pray as we ought." Sometimes we do not know what we need; but there are times when we see we are in deep need of help from the Lord, and we do not know what we want. The heart, at these times of deepest extremity, may not be able to break forth into ardent desires clothed in eloquence. The shell of words is removed and we only sigh. These unuttered groans the Spirit of God under-stands perfectly and translates into wise and good requests in our behalf, adequate for all our needs.
The fact of the intercession of the Holy Spirit is revealed in the Bible, but the details of how he does it are not. Suffice it for mortal, mind to accept the fact, knowing that we are not equipped to understand all about the Godhead. If we did, we would be Gods ourselves. Ours is a life of trust: "we walk by faith, not by sight" 2 Corinthians 5:7. And we have complete confidence in the Spirit to fulfill his work. Remember, the intercession of the Holy Spirit is a work done for us, not to us. It is not something that is "better felt than told."
(2) Our limitations are not the limits of our prayers.
Acceptable prayers are not limited to what we ask or think. We pray to God who is not limited. Let us declare with the Three Hebrews, "Our God whom we serve is able" Daniel 3:17. He is "able to do exceeding abundantly above all that we ask or think" Ephesians 3:20. He answers our own. requests (Luke 11:9); but he is able to do exceeding abundantly above that! He accepts others' prayers in our behalf. Paul knew this and he wrote Philemon from prison to get him a room ready for he had that much confidence in the effectiveness of Philemon's intercession for him: "But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you" Philemon 1:22. If the intercessions of a man meant that much, how much more powerful must be the intercession of Christ and the Holy Spirit! This should cause us to pray "at all seasons in the Spirit" Ephesians 6:18.
CONCLUSION
There is an old Western tale of a man who came out of the desert with his lips parched and dry and his tongue swollen, crying for water. As they cared for him and looked at his blistered skin, one man inquired if he had found no shade out in the desert. "Yes," he replied, "but I couldn't get into it." When asked why he couldn't get into it, he sagely said, "Did you ever try to get into your own shadow?" And so, many a man, away from his Maker, is traveling the barren wastelands of sin and materialism, seeking refuge in his own shadow, and finding no help, no aid. In the blister-ing day of suffering, he cries out and is mocked by the echo of his lonely wail. In search of some shelter, he crouches on the edge of his own shadow for protection from the blasting of the wind-borne sand of retribution and judgment, and finds no escape. Yet here, within reach of all humanity, is a place of refuge, like an oasis in the desert, where man, deluded by mirages of allurement in sin and degradation, can find shelter in the shadow of the cross of Christ and the constant care of his love. Revived and forgiven, encouraged by the knowledge of help and intercession on every side, he is ready to go forth anew toward that city which hath the foundations, whose builder and maker is God. "The Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore" Psalms 121:5-8.
The church today can be like it was in Acts 9:31 : ". . . walk-ing in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied." Comfort is the result of intercession, and Luke declares that the Spirit's interceding comforted and blessed the church. No wonder it grew!
What a blessed consolation! While we face tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, or any common frailty of man, the Holy Spirit intercedes for us, allays our groans, falls in beside us and helps us lift our burdens, and strengthens us for the remainder of the journey home.
BIBLIOGRAPHY
The Bible (American Standard and King James Versions). The New Testament in the Original Greek, Text Revised by Westcottand Hort, American Book Company. The Interlinear Literal Translation of the Greek New Testament, Arthur Hinds and Company Englishman's Greek Concordance, 9th ed., Samuel Bagster and Sons,1903. A Critical Lexicon and Concordance to the English and Greek Testa-ment, 8th ed., Ethelbert W. Bullinger, The Lamp Press, 1957. An Expository Dictionary of New Testament Words, W. E. Vine, Fleming H. Revell, Eighth impression, 1957.
Thayer's Greek-English Lexicon of the New Testament, Thayer, American Book Company. A Dictionary of the Bible, James Hastings, ed., Vol. III, Charles Scribner's Sons, 1902.
How To Use The Greek New Testament, Guy N. Woods, 1951.
Abilene Christian College Lectures, 1961, Panel Discussions by J. W. Roberts and John Banister. The Life Of Trust, Ashley S. Johnson, First edition, 1897.
Commentaries on Romans: Moses Lard; R. L. Whiteside; David Lipscomb, Albert Barnes; Conybeare and Howson;
Gospel Ad-vocate Series of Annual Lesson Commentaries, 1929, 1935, 1941, and 1961. The Analytical Greek Lexicon, Harper. The Holy Spirit, H. Leo Boles, Gospel Advocate Company, 1942.
STUDY QUESTIONS
1. Define intercession and give one passage which tells of the Spirit's performing this work.
2. List two sources of intercession besides that of man for man.
3. Give two examples in the Bible of intercessions being made where the petition of the intercessor was not granted.
4. Name a similar work done for, not to, the saints by both Christ and the Holy Spirit. List three words from the Bible which describe either the one performing this work or the work itself.
5. Determine whether or not the work of the Spirit as Comforter was limited to the apostles.
6. Name five features of the mediatorial work of Christ which distinguishes it from the intercessory work of the Holy Spirit.
7. Tell of one distinct difference between man's intercession for man and that of the Holy. Spirit for man.
8. What is there about the Spirit's intercession which shows he is a distinct personality from the Father?
9. What is the difference between alleviating and eliminating infirmity? What does the Spirit do?
10. Name three good purposes served by affliction. Give Scriptural reasons for your answer.
11. What should be the saints' attitude toward infirmity?
12. What is the difference between groanings and murmurings? Whose are these groanings? Give reasons for your answer.
13. Name three traits of the Holy Spirit's character which we learn from studying about his intercession.
14. Prove in three ways the Holy Spirit's power of expression.
15, List three truths which intercession of the Holy Spirit teaches you about prayer.