Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
The Meaning of Paul’s Use of Groanings in Romans
In his letter to the Romans, Paul shines a light on the stark differences between living in
the freedom of the Spirit versus in the bondage of the Law. He writes, "For the law of the Spirit
of life has set you free in Christ Jesus from the law of sin and death." (Rom 8.2) He encourages
believers that the One who has raised Christ from the dead will likewise enliven their mortal
bodies by the Spirit living within them. However, Paul also displays his keen awareness that
believers yet suffer in the unredeemed world that John says "lies in the power of the evil one." (1
Jn 5:19) Paul addresses this tension between a believer’s life in the Spirit and his or her tenure in
the world. He boldly confirms believers’ status as "heirs of God and fellow heirs with Christ"
and affirms the need to endure sufferings on earth waiting patiently to share in Christ's glory.
(Rom 8:17)
Paul elaborates on this tension between the saved state that believers "already" possess
and the promised glory that believers do "not yet" experience. It is living in a paradoxical state
of "already-not-yet" for believers on earth. Moo explains, "Being children of God also places
believers squarely in the 'already-not-yet' tension created by their belonging to the new realm of
righteousness at the same time as they continue to live in the midst of the old realm of sin and
death." (Moo NICNT 496) In Romans 8:18-30, Paul focuses on the suffering of creation, of
believers and of the Spirit as all wait for the eschatological glory when Christ makes all things
new. (Rev 21.5) Against all outward appearance of a backdrop of suffering, believers hope with
earnest eagerness for the "indescribable beauty of future glory." (Schreiner 442) Within these
verses, Paul describes the emotive expressions of these contemporaneous frustrations and
anticipations as groanings stemming from all creation, from the heart of the believer, and
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
enjoined by the Holy Spirit whose groans on behalf of believers find resonance with the Father in
heaven.
Paul uses forms of the Greek verbs systenazō and stenazō to describe the emotive
expressions of creation in Romans 8.22 and believers in Romans 8.23. He uses a noun form of
stenagmos to describe the expressions of the Holy Spirit in Romans 8.26. Systenazō is only used
once in the New Testament and means to join in groaning or to groan together. (Goodrick 1595)
The verb Stenazō and the noun stenagmos mean the act of or the form of sighing or moaning in
classic Greek and in its Old Testament LXX uses. Generally, in its LXX verb usage, stenazō
suggests grief due to physical suffering, loss or distress. It can also refer to mourning or the
groaning of a wounded person. In Isaiah 59:11, it refers to the roaring or growling of a bear. Job
31.38 uses the verb to express the crying out of the land in protest. The noun stenagmos
indicates similar versions of groaning or sighing as a result of physical affliction or distress. It
also describes the anguish of childbirth in Jeremiah 4:31 and the same metaphorically in Genesis
3:16. (Verbrugge 539)
In the New Testament, Mark uses the verb in 7.34 to describe Jesus' sighing prior to
healing a deaf man. In Heb. 13.17, the verb stands in contrast to "joy" and, similarly to its use in
James 5.9, indicates grumbling or complaining. Besides using it in Romans, Paul uses the verb
in 2 Corinthians 5.2 & 4 to indicate a sighing or groaning that expresses a deep longing for
something yet to come. The noun form is used twice in the New Testament. Paul uses in
Romans, and Luke uses it in Acts 7.34 in reference to the Israelites groaning during their slavery
in Egypt. (Verbrugge 540)
In determining Paul's meaning of the words systenazō, stenazō and stenagmos in
Romans, it is helpful to incorporate the range of meanings above, as they provide a context and a
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
perspective from redemptive-salvation history. The above meanings also help to interpret how
Paul's use the groanings or sighs of creation (8.22), of believers (8.23) and the Holy Spirit (8.26)
all connect to each other to reveal a coherent concept in Paul's writing. Moo writes of the use of
groans and groaning, "Paul has chosen a word that very aptly conveys both the sense of
frustrated longing occasioned by the continuing pressures of this age and the sense of entreaty to
God for deliverance from that situation." (Moo NICNT 519) Groaning expresses the emotions of
believers living in the “already-not-yet” state of their redemption.
Paul introduces Romans 8:18-30 by stating that the real, present sufferings believers
experience are not of a stature worthy of comparison to the equally real, future glory to be
revealed to believers. Even the creation waits for this glory to be revealed through the "sons of
God." (Rom 8:19) Paul writes, "The creation itself will be set free from its bondage to decay and
obtain the freedom of the glory of the children of God. For we know that the whole creation has
been groaning together in the pains of childbirth until now." (Rom 8:21-22)
The creation was subjected to its fallen state by God due to humanity's sin. It must
therefore wait for humanity's physical redemption in glory for its own redemption to glory. In
the meantime, it groans together as one while awaiting the "new creation" that will bring praise
to Christ for whom all things have been created. Schreiner writes that Paul points his readers to
Genesis 3:17 and the cursing of the ground. The ground and all of the sub-human creation has
not fulfilled its purpose. It therefore "groans" in anticipation of the future salvation that will
engulf the entire cosmos and reverse and transcend the curses of the fall. (Schreiner 437) Paul
envisages the entire cosmos being in movement towards its eschatological end that is Jesus
Christ, the Savior of the world who will release creation from it bondage. (Osborn 433-434)
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
Because humans sinned and caused the fall of all creation, creation is dependent on the
restoration of a right relationship between humans and God. This can only come about through
God's intervention and the final revelation of God's children in their exalted state as adopted sons
and daughters. The groanings of creation would be futile, unless the redeemed of God also
joined in the groanings for their own full redemption physically as well as spiritually. Paul
writes of believers' groanings, "And not only creation, but we ourselves, who have the firstfruits
of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our
bodies." (Rom 8.23) Paul confirms that believers have received the Holy Spirit, the Spirit that
cries, "Abba! Father!" (Rom 8.15) He acknowledges salvation has come, but the hope he
addresses is the redemption and perfection of all that is seen, new physical bodies and a new
creation.
In his second letter to the Corinthians, Paul restates this hope of our spirits clothed in
redeemed bodies in a redeemed creation rather than continuing in our present suffering, mortal
bodies. He writes, "For in this tent we groan, longing to put on our heavenly dwelling, if indeed
by putting it on we may not be found naked. For while we are still in this tent, we groan, being
burdened—not that we would be unclothed, but that we would be further clothed, so that what is
mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has
given us the Spirit as a guarantee." (2 Cor 5:25) These verses serve as a sort of commentary on
Romans 8:23. They show that the groaning of believers in Romans is a cry to God for rescue
from our earthly tent, our body, and to be clothed in a glorious new body worthy of an eternal,
saved spirit. This harkens to the “groanings” of Israel for release from Egypt and replacement in
the Promised Land. (Acts 7.34)
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
In Romans, Paul describes the Holy Spirit within believers as the firstfruits of the Spirit.
In Corinthians, the Spirit within believers is the guarantee of more to come. This is what the
firstfruits represented in Jewish history—an offering that was indicative of a trust in God for
more to come that would be the fulfillment of a hopeful, eager expectation.
Believers "wait eagerly" for this eschatological glory. This, along with the "eager
longing" of creation, reveals a "leaning forward out of intense interest and desire,” an attitude
usually used in Scripture regarding one's watchfulness toward the Lord's coming. (Barker 563)
To be a Christian means to have the Spirit of sonship and yet to be in a state of waiting. The
solidarity of the Christian community with the unredeemed world is brought out as both groaning
with expectation and longing for Christ's return. The church groans in knowledge of its hope,
while creation groans out of a deep frustration and unrest and almost innate awareness of an
unfulfilled purpose. (Kaseman 122) Soul-wrenching groans, like those associated with labor
pangs, are the appropriate reaction to the fall of humanity and creation and the pervasive
sinfulness of the cosmos in which we live. There is no prescribed stoicism for believers, as
witnessed by the creation also demonstrating its distress. Groanings represent the profound
experience of the "already-not-yet" state of redemption. In Paul's writings, groaning and hope
are two sides of the coin. Without groanings, hope is without its eschatological meanings.
(Ryken 789-790) This is the stance of Christians: "groaning and waiting, eager but patient."
(Wright 152)
In Romans 8:1-17, Paul makes it clear that believers have received the Holy Spirit and
have an intimate relationship with him who brings life and peace. In 8.26-27, Paul tells believers
that the Holy Spirit helps them in their weakness by interceding for them according to the will of
God. This interceding includes the Spirit's own groans on behalf of believers. Paul writes,
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
"Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought,
but the Spirit himself intercedes for us with groanings to deep for words. And he who searches
hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according
to the will of God." (Romans 8.26-27)
As seen in v. 23, believers are not exempted from groaning because they have the
firstfruits of the Spirit; rather, the Spirit inspires them to groan and indeed groans on their behalf.
Believers groan within and on behalf of all creation as the Spirit groans within and on behalf of
believers. (Dunn 474) The Greek term stenagmois alalētois is translated in the ESV above as
"groanings too deep for words." Dunn also interprets it as "inarticulate groans" or "sighs too
deep for words," while Moo and Schreiner agree on "unspeakable groanings." Dunn, Moo and
Schreiner all agree that this interpretation precludes the term referring specifically to speaking in
tongues. Schreiner also asserts that the groanings of the Spirit occur in every believer whereas
tongues are for certain believers. (Schreiner 446) Dunn adds that Paul would have taken more
effort to make it clear he was discussing tongues if that was his intention. (Dunn 478)
Conversely, Kaseman believes that "unspeakable" groanings refer to the mysteries of the
heavenly language that is an incomprehensible spiritual prayer spoken in tongues that cannot be
directly reproduced by human initiative. Prayer for Paul is never wordless especially in the case
of intercession. For Kaseman, the groanings of the Spirit are a "highly noticeable phenomena"
that would occur in public worship in often ecstatic acclamations and cries of prayer. Such
prayers in tongues would be seen by Paul as an eschatological event and cry for liberty by the
redeemed who continue to be tempted, persecuted, and to suffer as new creations in a fallen
world. (Kaseman 129-135)
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
Arrington summarizes the Pentecostal perspective on the groanings of the Spirit, "Prayer
in tongues is inspired by the Spirit and exceeds the ordinary human level of communication. In
part, this must be what Paul had in mind when he said the Holy Spirit intercedes for us with
groans that cannot be expressed." (Arrington 152-153)
Scholars are divided on the issue of whether the Spirit’s "groanings" refers to tongues.
(Verbrugge 189) I think this scripture does not address speaking in tongues in particular;
however, it may shed light on one way among several that the Spirit uses the gift of tongues on
the believer’s behalf (i.e. interceding according to the will of God). I do not think the groanings
of the Spirit are limited to tongues. I think it rather describes the Spirit’s work on behalf of all
Christians and has a deeper connection to redemptive-salvation history than the particularities of
a single gift of the Holy Spirit. The Spirit’s unspeakable groanings are directly connected to the
figurative groanings of creation and the deep, inner groanings of believers. Speaking in tongues
would seem to conflict with the thematic unspokenness of the groanings.
The Spirit's groanings on behalf of believers represent the ultimate sign that Christ is with
believers to the end of the age as he promised. (Ryken 790) The Holy Spirit is standing with
believers bearing their sorrows, frustrations, distress, anxieties and hopes up to heaven. He takes
the inner groanings of believers' hearts and reproduces them in his own groanings perfectly
conformed to the will of God. God responds to the groanings of believers and creation with
compassion and mercy. (Turner 556) While suffering and death remain and seem to contradict
Christ's victory of sin and death, God responds through his presence with us. Wright writes,
"The Spirit's groaning is prayer beyond prayer, diving down into the cold, dark depths beyond
human sight or knowing." (Wright 155)
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
The groanings of the Holy Spirit that are intercessions for the saints are always answered
by God, because they conform to his will. Paul assures believers that because of the work of the
Spirit within them all things are working for their good. (Rom 8.28) The sufferings and
afflictions of the present age are the means by which ultimate fulfillment of God’s will shall be
accomplished. Moo writes, "Nothing that can touch us lies outside the scope of our Father's
providential care. We must, however, define the good that God is working to produce for us in
his terms and not in ours. God knows that our greatest good is to know him and to enjoy his
presence forever. " (Moo NBC 1141) The purpose for which God called us and for which he
allows difficulties and temporary afflictions is for us to be conformed to the likeness of his Son.
(8.29) This is the Spirit’s desire—fellowship with those children of God conformed to the image
of the Son, and so his groans on behalf of believers are according to his own desires.
Jesus, the Son of God, came into the fallen world and experienced its brokenness and
pain. The author of Hebrews writes, "In the days of his flesh, Jesus offered up prayers and
supplications, with loud cries and tears, to him who was able to save him from death, and he was
heard because of his reverence." (Heb 5.7) The believer's hope is generated from Jesus Christ,
crucified and raised from the dead. Moltman writes, "Christian theology finds its relevance in
hope, thought out in depth and put into practice, in the kingdom of the crucified Christ, by
suffering in the 'sufferings of this present time,' and makes the groaning of the creation in travail
its own cry for God and for freedom." (Moltman 24) When believers groan, they are following
Christ who suffered and cried out to God. They are not forsaken but are joined by the Holy
Spirit and rallied by all of creation groaning for their hopes to be fulfilled. All of these groanings
resound in the cry: “Come, Lord Jesus!” (Rev 22.20)
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Rev. Rich Herbster
NT500
Craig Stephans
March 7, 2016
Works Consulted
Arrington, French L. Christian Doctrine: A Pentecostal Perspective Vol 3. Cleveland, TN:
Pathway Press, 1994.
Barker, Kenneth L. & John R. Kohlenberger III. Zondervan NIV Bible Commentary Vol 2: An
Abridgement of The Expositor’s Bible Commentary. Grand Rapids: Zondervan, 1994.
Duggield, Guy & N.M. Van Cleave. Foundations of Pentecostal Theology. Los Angeles: Life
Bible College, 1987.
Dunn, James. Romans. Word Biblical Commentary. Dallas: Word Books, 1988.
Goodrick, Edward W. & John R. Kohlenberger III, Gen. Eds. Zondervan NIV Exhaustive
Concordance 2nd Ed. Grand Rapids: Zondervan Publishing House, 1999.
Kaseman, Earnst. Perspectives on Paul. Philadelphia: Fortress Press, 1971.
Moltmann, Jurgen. The Crucified God 2nd Ed. New York: Harper & Row, 1974.
Moo, Douglas. “Romans.” New Bible Commentary. Eds. G. J. Wenham, J. A. Motyer, D. A.
Carson and R. T. France. Downers Grove: IVP, 1994.
Moo, Douglas. Romans. New International Commentary New Testament. Grand Rapids:
Eerdmans Publishing Co, 1996.
Osborn, L.H. “Creation.” New Dictionary of Biblical Theology. Eds T. Desmond Alexander,
Brian S. Rosner, D. A. Carson, Graeme Goldsworthy. Downers Grove: IVP, 2000. 429435.
Ryken, Leland, James Wilhoit & Tremper Longman III, Gen. Eds. “Sigh, Sighing.” Dictionary
of Biblical Imagery. Downer’s Grove: IVP, 1998. 789-790.
Schreiner, Thomas. Romans. Baker Exegetical Commentary on the New Testament. Grand
Rapids: Baker Academic, 1998.
Seifrid, Mark. “Romans.” Commentary on the New Testament Use of the Old Testament. Eds. G.
K. Beale & D. A. Carson. Grand Rapids: Baker Academic, 2007. 607-694.
Turner, Max. “Holy Spirit.” New Dictionary of Biblical Theology. Eds T. Desmond Alexander,
Brian S. Rosner, D. A. Carson, Graeme Goldsworthy. Downers Grove: IVP, 2000. 551558.
Verbrugge, Verlyn D. New International Dictionary of New Testament Theology, Abridged
Edition. Grand Rapids: Zondervan, 2000.
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NT500
Craig Stephans
March 7, 2016
Wright, N. T. Paul for Everyone: Romans Pt. 1. Louisville: Westminister John Knox Press,
2004.
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