What sort of prayers should we pray for unbelievers?

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.

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.

"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.

The reader will notice the abundance and variety in expression of the saints' prayers. "Supplication" implies earnestness in pressing the suit of need; "prayer" is more general and puts forward wants and wishes; "intercession" means the exercise of free and confiding intercourse, whether for ourselves or for others; and "thanksgiving" tells out the heart's sense of favour bestowed or counted on. Of all interpretations perhaps the most singular is in Augustine's Epistle to Paulinus (149, Migne), where the four words are assigned to the several parts of the communion service! Witsius, on the Lord's prayer, is nearer the mark than any other I have noticed. From first to last the terms bespeak the overflowing charity of the saints who know in God a love superior to evil, and withal never indifferent to it nor making light of it (which is Satan's substitute) — a Father Who makes His sun rise on evil and good, and sends rain on just and unjust. It is of all moment that the children keep up the family character, and that love should be in constant exercise to His praise. What can men think, feel, or do, about such as love their enemies and pray for those that use them despitefully? Paroxysms of persecution pass quickly, and the saints are let live peacefully in all godliness and gravity; for nothing makes up for failure in piety before God and in a practically grave deportment before men.

We read: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come to the knowledge of the truth” (1 Tim. 2:1-4). Here we have plain instructions, whether one is a British Christian or a German Christian. We are told whom to pray for—for “all men” and for “kings and all that are in authority.” “All men” includes men of the British Empire, men of Germany, and of Italy, men everywhere—white, yellow, black. The matter is urgent for the first character of the prayer to be offered is that of “supplication,” that is of intense prayer, then we have prayer, then “intercessions,” that is praying on behalf of others, and finally “giving of thanks.” This last we can surely do at all times for an all-wise and loving God will surely give the best answer. Answers are sometimes given, sometimes delayed, sometimes modified, sometimes denied, but whatever is the result, it is God’s answer and is best.

"I EXHORT therefore, that, FIRST OF ALL, supplications, prayers, intercessions, and giving of thanks, be made FOR ALL MEN; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come to the knowledge of the truth" (1 Tim. 2:1-4).

Subjection to this exhortation of God's Word will preserve Christians from praying according to a narrow nationalism as though God were the God of one nation only, or of one nation and its allies. In former days, when God for His own purposes proclaimed Himself as the God of Israel, it was right for Israel to pray thus, but it is entirely wrong now, for God's attitude towards all men of every nation is the same in this dispensation of grace — He will have all men to be saved — and "there is one God, and one Mediator between GOD AND MEN, the Man Christ Jesus." If we are to pray intelligently and in a way acceptable to God we must pray according to this revelation of Himself, otherwise we falsify His character, and this would be a serious thing for those who belong to His household to 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.

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!

The Authorized Version wrongly connects "first of all" with the making supplications, etc., as both the Syriac, Chrysostom, Theophylact, Erasmus, Luther, Calvin, Estius, Bengel, et al. So had Tyndale, Cranmer, and the Geneva; not Wiclif nor the Rhemish (cleaving as usual to the Vulgate) nor Beza. For the apostle means that he thus exhorts, as being first of all in his mind for his present purpose. The exhortation had a great importance in his eyes who would have God's character of grace truly presented in the public as well as private intercourse of the saints with Himself. The God Who gave His own Son to die for sinners in divine judgment of sin could not be taxed with slighting sins, whether of corruption or of violence; but oh, the love of Him Who gave His Son to die for sinners that they might be saved through faith in Him!

Therefore does His servant first of all exhort to make supplications, prayers, intercessions, thanksgivings for all men, but specifying "for kings and all that are in high rank." So the godly in Israel had prayed for the city which chastised them for their sins, and sought its peace; whereas the false were habitually rebellious, save for occasional gain or other selfish ends. But now that God had fully shown Himself out in Christ, what became His saints in presence of all men, and especially of sovereigns and rulers? The continual going forth of earnest love on behalf of all men, for which they should ever be free who are delivered from dread of evil and a bad conscience, who are peaceful and happy in their own near relationship with God as His children, who can therefore feel truly and deeply for all that are far off in unremoved death and darkness, and are as ignorant of their own real misery as of the blessed God Himself. The exalted place of those in authority would only make such the more especial objects of loving desire that sovereign goodness might control them and their officials in order that the saints might lead a quiet and tranquil life in all piety.

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.”

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."