is expressly distinguished from our souls. The interpretation, therefore, which makes " the mind of the Spirif^ mean the desires of our spirit^ though it would give a very good sense, is irreconcilable with the con- text.
Because he raaketh intercession for the saints according to the will of God. This is the reason why God is said to know, i. e. not only to un- derstand, but to approve the mind of the Spirit, or those unutterable ongings which the Spirit excites. Being produced by the Spirit of God himself, they are, of course, agreeable to the will of God, and secure of being approved and answered. This is the great consolation and sup- port of believers. They know not either what is best for themselves or agreeable to the will of God ; but the Holy Spirit dictates those petitions and excites those desires which are consistent with the divine purposes, and which are directed towards blessings the best suited to our wants. Such prayers are always answered. "And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us," 1 John 5 : 14.
(28) ^nd we know all things work together for good to them that love God, &c. This may be regarded as virtually, though not formally, an inference from what Paul had taught concerning afflictions. As they are comparatively insignificant, as they call forth the exercises of hope and give occasion for the kind interposition of the Holy Spirit, far from being inconsistent with our salvation, they contribute to our good. It seems, however, more natural to considet the apostle as presenting the consideration contained in this verse as an additional reason why the afiliictions of this life are not inconsistent with our being the sons of God, These afflictions are real blessings. Ml things, as is usually the case with such general expressions, is to be limited to the things spoken of in the context, i. e. the sufferings of the present time. See 1 Cor. 2 : 15, where the spiritual man is said to understand " all things;" Col. 1 : 20, where Christ is said to reconcile " all things unto God;" and Eph. 1 : 10, with many other similar passages. Of course it is not intended that other events, besides afflictions, do not work together for the good of Christians, but merely that this idea is not here expressed by the apostle.
Those to whom afflictions are a real blessing are described, first, as those who love God ; and, secondly, as those who are called according to his purpose. The former of these clauses describes the character of the persons intended ; they love God, which is a comprehensive expres sion for all the exercises of genuine religion. The latter clause declares a fact, with regard to all such, which has a most important bearing on ♦he apostle's great object in this chapter, they are called according to his purpose. The word called, as remarked above (1 : 7), is never, in the epistles of the New Testament, applied to those who are the recipients of the mere external invitation of the gospel. It always means effectu- ally called, i. e. it is always applied to those who are really brought to accept of the blessings to which they are invited. This call is not