Why is praying for others important?

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!

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,

"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 apostle then presents the principle in general as the course for all, namely, to open their hearts to each other, in order to maintain truth in the inner man as to oneself; and to pray for each other in order that charity should be in full exercise with regard to the faults of others; grace and truth being thus spiritually formed in the church, and a perfect union of heart among Christians, so that even their faults are an occasion for the exercise of charity (as in God towards us), and entire confidence in each other, according to that charity, such as is felt towards a restoring and pardoning God. What a beautiful picture is presented of divine principles animating men and causing them to act according to the nature of God Himself, and the influence of His love upon the heart. We may remark, that it is not confession to the elders that is spoken of. That would have been confidence in men — official confidence. God desires the operation of divine charity in all. Confession to one another shows the condition of the church, and God would have the church to be in such a state, that love should so reign in it, that they should be so near to God, as to be able to treat the transgressor according to the grace they know in Him: and that this love should be so realised, that perfect inward sincerity should be produced by the confidence and operation of grace. Official confession destroys all this — is contrary to it. How divine the wisdom which omitted confession when speaking of the elders, but which commands it as the living and voluntary impression of the heart!

This leads us also to the value of the energetic prayers of the righteous man. It is his nearness to God, the sense that he has consequently of that which God is, which (through grace and the operation of the Spirit) gives him this power. God takes account of men, and that according to the infinitude of His love. He takes account of the trust in Himself, the faith in His word, shown by one who thinks and acts according to a just appreciation of what He is. That is always faith, which makes sensible to us that which we do not see — God Himself, who acts in accordance with the revelation that He has given of Himself. Now the man who in the practical sense is righteous through grace, is near to God; as being righteous, he has not to do with God for himself with regard to sin, which would keep his heart at a distance; his heart is thus free to draw nigh to God, according to His holy nature on behalf of others; and, moved by the divine nature, which animates him and which enables him to appreciate God, he seeks, according to the activity of that nature, that his prayers may prevail with God, whether for the good of others or for the glory of God Himself in his service. And God answers, according to that same nature, by blessing this trust and responding to it, in order to manifest what He is for faith, to encourage it by sanctioning its activity, putting His seal on the man who walks by faith.

In this boldness of presenting our requests to God, in drawing near to Him, we are at liberty to pray for one another; we may embrace in our requests the objects of our love. Loving Him who begets, we love those begotten of Him; they will necessarily be subjects of our petitions. We shall have sympathy for those in trial, will be interested in those who are in adverse circumstances. Their sorrows will appeal to us as well as their joys. We shall think of, and intercede for them in times of failure, and sin, and when under the Father's discipline, who corrects His child that he may be partaker of His holiness (Heb. 12:10). How acceptable to God are such sympathies and requests according to His will. He delights to hear and to answer them.

What sweet and blessed privileges! What a precious thing is this drawing near to God to make requests for one another! Do we value the privilege as we ought?

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.

We have been saved to be God's representatives on the earth. He has chosen us "a royal priesthood, an holy nation, a peculiar people: that we should show forth the praises of Him who has called us out of darkness into His marvellous light" (1 Peter 2:9). And how shall we answer to this grace and be that for which God has chosen us? Chiefly by prayer and intercession. Being in contact with the tremendous needs of men, the darkness and tyranny of the world, its fears and its sorrows, and knowing the compassion and love and mercy of our God, we shall plead and plead, and God will hear and answer.

One would almost think that the last five verses of Romans 8 had been written for our day of sorrow. They certainly were intended for the comfort of troubled hearts at all times. “Tribulation” is written big on the face of the world today; hearts are torn; eyes are weeping; homes are desolated. And who should feel this tribulation more than the children of God, who, because of their divinely-given place as intercessors for others, have the privilege of dealing directly with God, and thus of feeling with Him the effects of the sin which lies at the bottom of it all. Persecution for Christ’s sake may not be their portion; but there is the unquestionable activity of the devil, as, with malicious zeal, he raises nation against nation to the misery of all. This they should feel most keenly. It should be, and, no doubt, is the burden of their constant prayers. They may not know exactly what “to pray for as they ought,” but they can prostrate themselves, together with the groan of creation, before God that He may exercise that mercy which He loves to show. This is their duty and high privilege.

On the other hand, the intercession is right, and of God. He will do all things well. He will care for His saints whether we ask Him or not: Christ intercedes; could we add any thing to the efficacy of His intercession? is it not all-prevailing? does it not cover all? Yes, yes, yes, He into whose hands God has given His people is surely the merciful and faithful High-Priest, never forgetting those whom He bears upon His breast before God. Yet none the less is it ours to pray "with all prayer and supplication for all saints." He has ordained, in His grace to us, that that flow of abundant blessing which He pours out upon His people should flow, in part at least, through channels of our own providing. He has given us fellowship with Himself in His love and care for His people. How blessed this fellowship! Is it not, I ask again, in a peculiar way our privilege who are one with Him who as man has entered into the presence of God, and with whom we are one, surely not in position only, but in heart and spirit also? Thus the Spirit maketh intercession for the saints according to God and in our hearts where this intercession is made, if there be prayer "in the Holy Ghost," it will still be "intercession for the saints:" not for me or mine (in the narrow human sense), not for individual saints dear to me merely; not for sect or party; but "for all saints"! O for more power for this broad and blessed outlook, with Christ for the whole field of those that are His! O for more ability to throw ourselves in with them into their joys, their sorrows, their cares, their exercises; to "bear one another's burdens, and so fulfill the law of Christ;" to realize our oneness with Him, as we take His own into our arms and hearts in real and hearty recognition of eternal kinship!

In such deliverance, too, the prayers of saints have a precious part. For prayer is a ministry we must not lightly regard. God sees fit, by means of this, to bestow grace for the help of His beloved servants, and this itself increases thanksgiving to God on the part of many, on behalf of the encouraged servants. Thus, hearts are drawn out in affection for each other, true service is encouraged, and God is glorified by much thanksgiving.