PRAYER FOR OTHERS IN PRIVATE

PRAYER FOR OTHERS IN PRIVATE

The twelve proposed to give themselves to prayer and the ministry of the word (Acts 6: 4.) It is interesting to note how these two are connected, as we see in the close of Luke 10 and beginning of chapter 11. The more I know of God’s purposes for His people, the more I know of the heart of Christ for His own, the more must I turn to Him, that He would open their hearts to receive what He has communicated. Thus we find the apostles praying for the saints; and very remarkably, we see the apostle Paul in his prayers — in Ephesians especially — combining both together — that is, he is praying for them to apprehend the truth which he communicates in his prayer. This conveys much to us. Though no one can attain to the apostle’s place, yet we can all learn a lesson from his prayers. I cannot here refer to all his prayers, but there is, if I might so say, a marked individuality about them.

We are enjoined to make supplications and prayers for all saints, and surely there is something peculiar to be desired for each one known to us. I do not say that it is always expressed, but one is conscious of seeking the Lord peculiarly for each, not only for the testimony to His name, where there is a company of His own, but you feel that you can commend a brother to One who knows him far better than you do, and loves him infinitely more. There is thus great gain to one self in praying for others. As you are near the Lord, you share of His interest and care; and these rivulets of His love coursing through your heart not only refresh you, but engender such a variety of divine sentiments in your heart, that you are like a land fertilised, more and more productive. Surely every one of us should be able to say heartily the words of Samuel,

“^[p. 250] Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you”, 1 Samuel. 12: 23. Praying is at once the position of dependence and confidence, and the sense of my own powerlessness, with the assurance of succour from God. If the brightest day — the day of the greatest demonstration of God’s power on behalf of His people — was marked by prayer, how much more should it mark the day of our weakness; and this paramountly characterised Samuel, the last of the period which typifies our time. The period began with Joshua, and ended with Samuel. Every one knows how differently he can minister in any way to the saint for whom he prays, and the one for whom he has not acquired that interest.

There are two special cases to which I must allude — the sick, and the sinner. For the sick I may have faith that he will be restored; but this is assigned to the elders, which, I judge, at least designates the characters of those who are fitted, in judgment and experience, to undertake this blessed service (James 5: 14, 15). As a rule, we may conclude that the Lord would raise up, unless the patient had either finished hi course, or was morally unfitted to remain here; and this last is the other class — the sinner. See 1 John 5: 16: “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it”. Here we are enjoined to make a difference between sins one being not unto death; for this we may pray; but for the sin unto death we are not to pray. I conclude the latter to be an inveterate cleaving to any evil habit. I know nothing, in the way of grace, more trying to one’s spirit than to pray for a highhanded backslider, one admitting his guilt, but unbroken by it. But here, as in every other case, the nearer we are to the Lord, the better we should know His mind as to such an one. There is a peculiar encouragement in praying for those going on well; as it is said, “Pray for us: for we trust we have a good conscience, in all things willing to live honestly”.