What does it mean to pray for your enemies?

There is no such open contrast with the law as in Matthew 5-7. The reason is manifest. Matthew has the Jews full in view, and therefore our Lord contrasts "Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you," etc. All that Luke says is, "But I say unto you that hear, I say." The disciples actually addressed were Jews, but the instruction in its own nature goes out to any man, and is profitable for all the faithful, to the Gentile as much as to the Jew. Notwithstanding it was pre-eminently important for a Jew who had been formed on the principles of earthly righteousness. None the less was it full of instruction for the Gentiles when they should be called to hear. The Gentile believer has the same heart as the Jewish, is in the same world, has to do with enemies and those that hate. Hence the value of such a word, "Unto you that hear I say, Love your enemies, do good to those that hate you, bless those that curse you, pray for those that use you despitefully." This is entirely contrary to nature; it is the revelation of what God is, applied to govern the heart of His children. "Love your enemies, do good to those that hate you." It is this that He was doing, and showing in Christ, and the children are called to imitate their Father. "Be ye therefore followers of God as dear children." (Eph. 5:1.) This is of the deepest importance practically, for Christ is our real key according to that revelation of Him which is given in the New Testament; and this alone enables us to use rightly and intelligently the Old Testament. The Christian who is under grace understands the law far better than the Jew who was under law; at least, he ought to enter into it, as a whole and in all its parts, with a deeper perception of it, than the saints who had to do with its ordinances and ritual. Such is the power of Christ and such the wisdom of God which is our portion in Him.

But, besides these unfoldings of truth, there are the affections that are proper to the Christian. "Bless those that curse you and pray for those that use you despitefully." The Lord looks for the activity of good, and the looking to God on behalf of those who might treat themselves despitefully. Thus it is not only kindness and pity, but there is the earnest and sincere pleading with God for their blessing.

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.

The repetition of the precept adds greatly to its divine energy and importance. We must look at it fairly, however difficult to obey in its true sense. It is the peculiar privilege of the Christian to pray for all men; friends and enemies. God has given him this place of honour here — to bless others by means of his prayers. He should be like a vessel from which flow the precious blessings of Christ to the enriching of many around him. So far from wishing or praying that evil may overtake our persecutors, we must sincerely pray to the Lord to pardon and bless them. Nature would return evil for evil, and cherish vindictive feelings; but grace says, following the example of the blessed Lord and His martyr Stephen, "Father, forgive them, for they know not what they do."

We are told in Scripture to offer to God prayers for ALL men. — 1 Tim. 2:1. Think how much this injunction means, and who are included — those who love you and whom you love, your friends, acquaintances, strangers, enemies, and even the enemies of your Lord. Do you ask, "Am I to pray for the enemies of my Lord?" Yes, since God's word says so. Remember the prayer of Divine love at the cross, "Father, forgive them, for they know not what they do."

“ALL MEN” excludes none, whether they act as enemies or friends; indeed, it would seem right on the Christian's part to be the most in earnest in his prayers for those who are against him, for has not the Lord commanded His disciples so to act, and did He not Himself leave us an example in this when He cried from the anguish of the cross, “Father, forgive them, for they know not what they do”? We pray for the salvation of the souls of British soldiers and sailors on land and sea—young, careless, perhaps, standing face to face with death—and much they need our prayers; but the souls of those by whose guns they are menaced are of equal value in the sight of God, and He who has no favourites among the nations of the earth commands us to pray for these as well; and for the silent, sorrowing multitudes, mostly, women, in the background. How much these need to know a Saviour-God, and His great compassions. It is true that our responsibility begins at home, in the circle nearest to us, but God's heart goes out to the whole world, and ours should embrace the same wide circle.

"ALL MEN" excludes none, whether they act as enemies or friends; indeed, it would seem right on the Christian's part to be the most in earnest in his prayers for those who are against him, for has not the Lord commanded His disciples so to act, and did He not Himself leave us an example in this when He cried from the anguish of the cross, "Father, forgive them, for they know not what they do"? We pray for the salvation of the souls of British soldiers and sailors on land and sea — young, careless, perhaps, standing face to face with death — and much they need our prayers; but the souls of those by whose guns they are menaced are of equal value in the sight of God, and He who has no favourites among the nations of the earth commands us to pray for these as well; and for the silent, sorrowing multitudes, mostly, women, in the background. How much these need to know a Saviour-God, and His great compassions. It is true that our responsibility begins at home, in the circle nearest to us, but God's heart goes out to the whole world, and ours should embrace the same wide circle.

Many are spiritually deaf and do not hear such things. They have intentionally closed their ears to the things of Christ. But the Lord then spoke to those who would hear. He told them, "Love your enemies, do good to those who hate you." Love is not merely having a kind feeling, but being genuinely concerned for the true, proper welfare of another If that person returns hatred, it is all the more reason to be concerned for him, for he needs special help. Doing good in return for evil is both rightly representing God and providing an example that should touch the hearts and consciences of others. This, and returning blessing for cursing, requires the lowly dignity of true faith, as do those things that follow, such as praying for one who acts despitefully (v.28). Our natural resentment is greatly modified by the power of the Holy Spirit when we allow Him to work in us ungrieved and unquenched (Eph.4:30; 1Thes.5:19).

But this is far from all, blessed as it is. For 'kneeling down he cried with a loud voice, Lord, lay not this sin to their charge.' There was nothing of consequence in calling with a loud voice on the Lord; for well he knew that He would hear and answer a whispered petition — that He would receive his spirit — as readily as in the loudest tones. His importunate earnestness was for others, divine love for his enemies then murdering him. It was also the reproduction of the spirit of Christ, the practical anticipation of what Peter exhorted later the saints to do: If ye do well suffer for it, and take it patiently, this is acceptable [this is grace] with God (1 Peter 2:20). It is more than taking patiently, as it was then simple suffering for well-doing and Christ. But it is set before us as the pattern for a believer now; practical grace rising above all injury and malice; present and perfect rest in the Saviour, as became a heavenly man full of the Holy Spirit.

The Lord Jesus was the revelation of this love of God: "But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him" (Rom. 5:8-10). While He hung on the cross He prayed for His tormentors: "Father, forgive them; for they know not what they do" (Luke 23:34). Our Lord therefore is also the perfect example for His commandment, "Love your enemies... and pray for them which. persecute you."

But now a word as to what follows. It is the very pith and essence of that which concerns our relation towards others here below; the great active principle from which all right conduct flows. This is the question of the true character and limits of love. "Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy" (ver. 43). This was the expression that the Jews drew from the general tenor of the law. There had been the sanction of God for the extermination of their enemies; and from that they drew the principle, "Thou shalt love thy neighbour and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." Here was a thing that the law never could teach — it is grace. In a thousand practical instances, the question is not whether the thing is right. We often hear Christians asking, Is such a thing wrong? But this is not the sole question for the Christian. Suppose wrong is done him; what is to be his feeling then? If there is enmity to him in another, what is he to cherish in his own heart? "Love your enemies … do good to them that hate you … that ye may be the children of your Father which is in heaven;" thus they show in practical ways that they belong to such a parentage, "For He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust … Be ye therefore perfect, even as your Father which is in heaven is perfect" (vers. 44-48).