I.

INTRODUCTION TO ROMANS 8:18-30

This section is actually the conclusion of Paul’s argument that began in 5:1 regarding life

in the Spirit. His argument was done in view of his “already but not yet” eschatological

perspective. He begins and ends this section with reference to the “hope of glory” (v.18, ‘the

glory to be revealed in us’ and in v. 30 ‘whom…he also glorified’). In between these verses deals

with the present life, which for the believers is a time of “suffering” (v. 18), “weakness” (v. 26),

“groaning/sighing” (vv. 23, 25), and “endurance” (v. 25), while ‘eagerly awaiting’ for the glory

that is to be revealed (vv. 23, 25).

There is an eschatological tension between what we are and what we shall be. In Pauline

theology, life in the “already” means identification with Christ’s sufferings, so that in “not yet”

we shall also identify with Him in His present glorification.

II. ROMANS 8:22-23

For we know that the whole creation groans together and suffers birth pangs together to
this very hour; and not only so but even we ourselves, having the firstfruits of the Spirit,
we also ourselves groan within ourselves, as we eagerly await adoption as “sons,” the
redemption of our bodies.

In this passage, Paul describes the whole creation in terms of “groaning” and “eagerly

awaiting,” and he also uses the same language in reference to our present condition. We “groan”

in our present condition, but in spite of that, we are assured of our final “adoption” as “sons” in

the form of the “redemption of our bodies.”

In this passage, Paul used “firstfruits” as an image to illustrate the Spirit’s role in our

present existence. He used the same image in 1Cor. 15:20, 23 in reference to Christ as the

“firstfruits” of the final eschatological harvest (resurrection). In the same way as Christ the

“firstfruits” guarantees the believers’ resurrection, the indwelling Spirit functions for us as

guarantee of that which we “eagerly await,” that is the redemption of our bodies.

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 For the early church and for Paul, the resurrection of Jesus and the gift of the Spirit meant

that the future had already arrived in some measure. The future had “dawned,” but was not yet

fully realized. “Raised” with Christ already (Col. 3:1; Rom. 6:4), yet we still wait for “the [final]

redemption of our bodies.” Adopted as “sons” already as shown by the empowerment of the

Spirit for us to cry “Abba, Father,” yet we still wait for our final “adoption as ‘sons,’” which will

take place at the resurrection.

The Role of the Spirit:

The Spirit is the firstfruits of the final eschatological harvest (v. 23). We have certainty of

the future in spite of our present suffering, groaning, and sighing for deliverance. We have full

assurance of what is yet to be through the Spirit who serves as guarantee of our future. He is the

evidence in the present that the future has begun and the guarantee of its glorious

consummation--- the final redemption. Truly, the Spirit here is viewed by Paul as the

eschatological Spirit based on the Old Testament tradition.

III. ROMANS 8:26-27

“Likewise also the Spirit assists us in our weaknesses; for we do not know for what we
should pray as we ought, but the Spirit makes appeal [in our behalf] with inarticulate
groanings. And he who searches our hearts knows what the mind of the Spirit is, because
he [the Spirit] prays according to God on behalf of the saints.

As we have seen in vv. 22-23 (Mainpoint II), we “groan” in the present, longing for the

final redemption at the resurrection, when our mortal and decaying bodies are transformed into

immortality and incorruptibility. The role of the Spirit in this “groaning” has been spelled out in

vv. 26-27 above. What we learn is that the Spirit’s presence not only guarantees our future hope

(v. 23), but He also takes an active and encouraging role as we await its realization by helping us

in prayer and interceding with God on our behalf.

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 Fee recognizes that his interpretation of this passage differs with what majority of scholars

believe. I would like to give the salient points of his view:

1. He took notice of Paul’s matter-of-fact tone in the passage. According to him, Paul is

not arguing for something, but he is referring to something that is a common

experience both for him and his readers.

2. “Our weaknesses” refers to that weakness associated with the present suffering (2Cor.

10:10-12:10).

3. Not knowing how to pray or what to pray”? According to Fee, our “not knowing” is

related to our present weaknesses in light of our future redemption. It has something to

do with the larger picture. Hence, what to pray is preferable.

4. The Spirit appeals before God on our behalf because in our weakness we do not know

how (what) to pray in our behalf.

5. “Inarticulate groanings” – This corresponds with what Paul refers to as “praying

with/in the Spirit” (1Cor. 14:14-15; Eph. 6:18). The Spirit is seen as the one praying

from within us and the persons involved do not understand what the Spirit is saying.

6. This kind of prayer by the Spirit is “in behalf of the saints,” in our existence “between

the times.”

7. The Spirit’s intercession is “in accordance with God himself.” It is in keeping with

God’s will and ways and will never be muddled by our own personal agendas. God

Himself understands well this “inarticulate groanings” for He knows the mind of the

Spirit.

The Role of the Spirit:

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 In this time of present sufferings and weaknesses, the Spirit helps us in prayer. He makes

the present workable for us, helping us in our “groaning” by interceding in our behalf as

we await that final revelation. By praying in the Spirit, we have the assurance that the

Spirit is not only appealing on our behalf before God, but is doing things according to

God’s own will and ways, and thus working all things together for our good.

IV. ROMANS 8:28-30

“And we know that for those who love God [the Spirit] works all things together for
good, to those called in keeping with [God’s] purpose; because whom he knew in
advance, he also predestined to be conformed unto the likeness of his Son. . .”

This passage brought to conclusion what Paul began in 8:17. It points out God’s present

and future purposes in the lives of those He has called. God predestined the believers to be

conformed into the likeness of His Son. This passage role in the argument suggests that our

being “conformed into Christ’s likeness” includes not only having behavior like Jesus, but also

suffering together with Him.

The Role of the Spirit:

The Spirit feature in this passage could be gleaned from the alternative translation of the

phrase “And we know that for those who love God all things work together for good” (KJV, RV,

NRSV). Fee favors the alternative, which is “And we know that for those who love God he

works all things together for their good.” He further suggests that the subject could be “the

Spirit” instead of “God.” According to him, there are good reasons to believe that the subject is

the same as the preceding sentence (“he [the Spirit] intercedes for them according to God’s

will”). If Fee is correct in his view, then the Spirit not only assists us by praying through

“inarticulate groanings” in our behalf, which is completely understood by God, but we could also

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trust the Spirit to work all things for our ultimate good, as He conforms us into the image of

Jesus Christ.

V. ROMANS 9:1
“I am speaking the truth in Christ, I am not lying; my conscience bears witness with me
by the Holy Spirit, that…”

As he begins his discussion regarding his own people (the Jews), Paul invoked this oath

formula calling to emphasize that he is not lying. He called on God (“in Christ”) and his

conscience as his witnesses. Since conscience is subjective, he added “by the Holy Spirit” to

signify that the Spirit attests to the trustworthiness of his conscience.

The Role of the Spirit:

This passage shows the Trinitarian concept of Paul as he thinks about Christ and the Spirit

at the same time. Most significant to our study, this passage shows the Spirit’s presence and

activity in Paul’s life. He guides Paul and testifies to the truthfulness of his message. His

indwelling presence is so pervasive and dynamic that Paul could attribute almost everything that

he thinks and does as a believer to the presence of the Spirit in his life. I believe that in this

passage, Paul has in mind the OT tradition of the Spirit as the Presence of God. The indwelling

Spirit guides and testifies to the veracity of his message.

VI. ROMANS 11:8, “…Even as it is written, “God gave them a spirit of stupor.”
ROMANS 11: 29, “…For the gracious gifts and calling of God are irrevocable.”

Romans 11:8 does not refer to the Holy Spirit at all; while the reference to carismata in

Romans 11:29 in terms of the Spirit is doubtful according to Fee.

VII. CONCLUSION

The Spirit has four-fold function or role in this section (Romans 8:18-30; 9:1) of the Book of

Romans:

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1. He is the firstfruits of the final eschatological harvest (8:23). The evidence guaranteeing

our final redemption.

2. He helps us in our “groaning” [form of praying in the Spirit] in this period of suffering by

interceding on our behalf as we await the final revelation (8:26-27).

3. Probably, He is “working all things” for the good of those whom God has called [for

those whom He intercedes] (8:28-30).

4. As He indwells Paul, He testifies to the truthfulness of Paul’s message (9:1).