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, the word and prayer, are connected, as we see in the close of Luke 10, and the 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; that is, he prays 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 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 supplication and prayer for all saints (Ephesians 6: 18), 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 [p. 529] 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 who loves him infinitely more. There is thus great gain to oneself in praying for others. As you are near the Lord you share 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, even for the erring ones, the words of Samuel, “God forbid that I should sin ... in ceasing to pray for you” (1 Samuel 12: 23). Praying is at once the attitude of dependence and confidence, and the sense of my own powerlessness, with the assurance of getting 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, who was the last of that period, and thus typifies our time. The period began with Joshua, and ended with Samuel. Every one must know 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 designate the characters of those who are fitted, in judgment and experience, to undertake this service (James 5: 14, 15). As a rule, we may conclude that the Lord would raise up in answer to prayer, unless the patient had either finished his 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 ... 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 [p. 530] 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 high-handed 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 who are 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” (Hebrews 13: 18).