What is intercessory prayer?

"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.

It is sometimes said, this means His appearing for us on the question of sin. It is nothing of the kind. Intercession is going and addressing yourself to a person, on behalf of another, to get anything you want for that one. It is the same word in Romans 8:26 and 34; the Spirit works in our hearts, but He does not appear anywhere for us. But Christ is standing in the presence of God, and He is the One who is actively engaged in obtaining for us all that we need. It is not that we go to Him, but that He goes to God for us. He is our righteousness there, He has made propitiation, and therefore He can use the grace that is in God, according to His knowledge of all that is in God, and of our weakness too, to bring down to us complete and needed grace. That is the place He is in, and He ever liveth to carry on this constant service on our behalf. He is our servant in that way.

we should pay special attention. Not only are we exhorted to prayer. It is noteworthy that very insistent forms of prayer are indicated—supplications and intercessions. Prayer may be described as making requests to God; supplications, as earnest and agonised entreaty; intercessions, as caring for others, and praying on the behalf of such, as Abraham prayed for the wicked people of Sodom in his day.

The word is from ἐντυγχάνω, which signifies 'to meet with, to intercede.' It refers to the intercession of Christ for His saints, while in their present state, to bring them into conformity with the place justifying forgiveness has given them, also to raise them above their trials, and lead them on as priests into the blessed joys and occupations of the sanctuary. Rom. 8:34; Heb. 7:25. The Holy Spirit also, when they know not what to pray for as they ought, makes intercession for the saints with groanings which cannot be uttered. Rom. 8:26-27. In 1 Tim. 2:1 we are instructed to make intercession for all men. It is remarkable that a substantive (ἔντευξις) formed from the above verb is used in 1 Tim. 4:5, where food is sanctified by the word of God and 'prayer,' or, as it there means, reverent intercourse with Him.

Don't forget intercession, i.e., praying for others, both saved and unsaved. There is a danger of our becoming cramped and narrowed in our thoughts and prayers. There is always a great blessing in thinking of others.

Here we see how the Spirit of God guards the saints, so that their separation, however holy, may savour of God's grace and not of man's pride. Supplications, prayers, intercessions, thanksgivings, are to be made for all men. It is not only that they ought always to pray and not to faint; nor again that they should only pray for all saints and especially for those identified with the testimony of Christ. But here we find an exhortation to every variety of prayer on the broad basis of God's relationship with all mankind. The saints have to answer to this if they would not be false to the truth. They, too, have a corresponding relation,

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!

IN THE LIGHT of these solemnizing considerations Paul commences his charge to Timothy in verse 1 of chapter 2. His first exhortation is significant. In the end of 1 Tim. 3 he tells us that the church — to which Timothy belonged, and to which we belong — is the "house of God" for God is dwelling today in the midst of His redeemed people. Now it was always God's intention that His house should be called "an house of prayer for all people" (Isa. 56:7). The temple in Jerusalem should have been this, as our Lord's words in Mark 11:17 show, and how much more so the house in which God dwells today? Only at the present time God's house has taken such a form that all nations do not come to it in order to pray, but rather the believers who form the house being also the household, "an holy priesthood" (1 Peter 2:5), they take the place of prayer and intercession with all men in view.

Nor can there be a doubt that it is the will of God that our souls should be going out to Him in much prayer for others. The apostle Paul, in writing to Timothy, makes this perfectly clear. He says, "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; … for this is good and acceptable in the sight of God our Saviour." (1 Tim. 2:1-3.) Elsewhere we are enjoined to pray for "all saints;" but this circle includes the widest possible range — "all men." Nor is it well to overlook the quality of prayer here contemplated. It is not cold, dry formality, but as earnest and pointed as such a chain of words could well convey — "supplications, prayers, and intercessions."

(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.