Is there any scriptural basis for praying on behalf of the unsaved?

The "alls" of this scripture are most interesting. The apostle exhorts that supplications, prayers, etc., be made for all men. The foundation of this precept lies in two great facts: first, that God is now presented to the world as a Saviour-God, who desires that all men should be saved, and come to the knowledge of the truth; and, secondly, that there is one God, and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all, to be testified in due time. In accordance with this attitude of grace toward all men on God's part, and the universal scope of the death of Christ (giving Himself a ransom for all), Paul is commissioned (as a preacher, an apostle, and a teacher) to all. Not to the Jews only, but to the nations (the Gentiles); in fact, to all men. (Comp. Col. 1:23.) We thus see that Christ died for all, that God desires all to be saved, and that Paul was sent with the gospel to all; and hence it is that, in fellowship with the heart of God, and the object of the death of Christ, as well as with the apostolic mission, that believers are to pray for all men. But even while praying for all, the moment kings, and all that are in authority, are brought into view, the welfare of the saints in their worldly circumstances, as under human laws and government, is remembered. How true it is that God's affections and desires should govern those of His people!

"Supplication" involves earnest entreaty, certainly no mere "saying of prayers," but the desire earnestly expressed. "Prayer" is making request in a dependent spirit. "Intercessions" refers to having an audience with God on behalf of others. But "giving of thanks" is most salutary here. We may little think of this in regard to "all men," but it is the Word of God. All are His own creatures, and whatever their character or conduct, we are told to give thanks for them, as well as to pray for them. Let us never forget it. This will serve to help us to maintain a proper attitude toward them.

Being "good and acceptable in the sight of God our Savior" certainly implies that such prayer is a verbal offering to God who is pleased with it. And though He is the eternal God, His very character is that of "Savior" - certainly manifested as such in the person of Christ - and prayer of this kind is consistent with His own gracious desire that all men should be saved and come to the knowledge of the truth. To be saved certainly comes first, yet it does not end here: the knowledge of the truth is a matter also of great importance; so that our prayers for others are not to be confined to requests for salvation, but for their learning the precious truth of God.

But in praying for all men generally our requests are to be purely evangelic. The God whom we approach is a Saviour God who desires that all men should be saved and come to the knowledge of the truth. Have we come to the knowledge of the truth ourselves? Then we have found it to be salvation and we are put into touch with a Saviour God and His character is stamped upon us. He desires the salvation of men and so do we. In our case the natural outlet for our evangelic desires is prayer.

(Vv. 3, 4). Then a second reason is given for the prayers of God's people on behalf of all men. To pray for all men is “good and acceptable in the sight of God our Saviour; Who will have all men to be saved.” We are to pray, not only in view of the good of all saints, but also in view of the blessing of all men.

The world may at times persecute God's people and seek to vent upon them all the hatred of their hearts towards God. Unless we walk in self-judgment, such treatment would arouse the flesh in resentment and retaliation. Here we learn that it is “good and acceptable in the sight of God” to act and feel towards all men, as God Himself does, in love and grace. Thus we are to pray for “all men”, not simply for those who govern well, but also for those who use God's people despitefully (Luke 6:28). We are to pray, not for retributive judgment to overtake the persecutors of God's people, but that in sovereign grace they may be saved.

But we should not be selfish and only pray for our needs. We can pray for others, the conversion of unsaved relatives, of unsaved neighbours, of the dark benighted heathen in distant lands and for the edification of believers. 1 Timothy 2:1-2 exhorts us to pray for all men, for kings and all in authority. There is need, indeed, for prayer for ourselves and for the Lord’s interests. It is no wonder the Apostle wrote, “Pray without ceasing.”

But the N.T, greatly strengthens the believer's heart by the then revelation of the grace of Christ far beyond what could act of old. Not only does it fortify to suffer both for righteousness and His Name; it encourages faith by the sovereign grace which saved ourselves to look to our God and Father on behalf of others who need it no less than we once did. And if He sought and saved me, a lost sinner, may I not the more (from standing in so close a relationship) pray for my husband dark and dead as he is?

We propose to take these verses which we have read together, one by one, and seek by the Spirit’s help to press home their plain, searching truths upon each one present. Now let us look at verse No. 1. We read:“Brethren, my heart’s desire and prayer to God for Israel is that the might be saved.” Now see, the apostle Paul—the writer of these words—is bending his knee, and praying for his own nation. He prays for something definite—their salvation. When he prays that they may be saved, is it not a proof that they are lost? Of course it must be. It is only lost people who need salvation. Was he praying then for a nation of cut-throats, drunkards, and reprobates? No; he was praying for a nation of religionists. They were religious in the extreme, but they we not saved. Think of that! We learn very plainly, then, from this first verse—

Rom. 10:1. We may remark, first of all, that the knowledge of the irrevocable counsels of God about Israel had not at all extinguished the affection of Paul for his nation, nor taken away from his heart every hope of salvation for his Israelitish brethren. The thought which delighted his heart and which drew out his affections in supplication to God was their salvation. He says "for them," (not for Israel, as in the vulgar text). Occupied as he is with Israel, its insertion would have been needless: its omission is beautiful, for it implies how they and their salvation — not their judgement, much as Israel might deserve it — were before his mind.

So here the apostle had refuted Jewish assumption of inalienable privilege necessarily bound up with every member of the Abrahamic family, and proved, on the contrary, their ruin and indebtedness to the sovereign mercy of God. Again, he had opened out with irresistible force and clearness the Old Testament scriptures, which declare that God would call Gentiles in His grace, yea, that the mass of Israel should perish for their rebellious unbelief and a remnant only be saved, namely, whoever believed on Christ the stumbling-stone, who therefore is in principle as free to the Gentile as to the Jew. But this amazingly comprehensive and connected sketch of the revealed ways and certain counsels of God as to man on the earth did not at all interfere with his ardent love for Israel. Men often pervert a scanty portion of such knowledge to shut up their bowels of compassion from those who are to blame and under God's peculiar chastening. But it was not so with the apostle: "Brethren, the delight of my heart and the supplication toward God for them [is] for salvation." The substitution of "them" for "Israel," required by the more ancient and better authorities, appears to me really stronger as being more expressive of affection than the common text. It was needless to define more clearly for whose blessing he was so earnestly interested, and this the more because of their great danger. The threatenings in the prophecies verified in Israel's deepening unbelief drew out his strong crying to God on their behalf, and this for salvation. For what short of it could satisfy a heart that loved them? To say that "internal as well as external evidence is against" αὐτῶν and for τοῦ Ἰσραήλ proves nothing but the unfitness of him who could so speak to judge of questions which demand not learning only but critical acumen and spiritual discrimination.