Don’t Pray for the Unsaved!

The Bible suggests a different approach.

How should we pray for an unsaved friend or loved one? Prayer relating to evangelism has been more misunderstood and subject to “malpractice,” I believe, than any other.

Scripture does not record that Jesus Christ ever prayed explicitly and directly for the eternal salvation of a lost soul. Neither Jesus nor Paul ever commanded us to do so. In several places, prayer for the unsaved may be inferred indirectly. Our Lord taught us to “pray for those who persecute you” (Matt. 5:44; all references in the NASB). The greatest benefit to an unsaved persecutor would be his salvation.

Paul urged that prayers be offered “for kings and all who are in authority” (1 Tim. 2:1–2), that governmental authorities would not inhibit the free working of the church. But behind the immediate object is an overarching one, that God “desires all men to be saved and come to a knowledge of the truth” (1 Tim. 2:4). Thus, prayer for unsaved government officials is implied.

The most explicit New Testament prayer for the unsaved is Paul’s heartfelt cry, “Brethren, my heart’s desire and my prayer to God for them [Israel] is for their salvation” (Rom. 10:1). But this prayer is for the salvation of the nation as a unit rather than for the salvation of individual Jews.

Why does Scripture contain only this one example of direct prayer for salvation of the lost? Is it because Christ and Paul did not care about evangelism? Hardly! Christ wept over the lost souls of men. Paul’s zeal for their conversion energized him to the end of his days. What instruction, then, does the New Testament give us about prayer as it relates to evangelism?

Christ tells us that in view of the whitened harvest fields (an obvious allusion to an evangelistic need), we should “beseech the Lord of the harvest to send out workers into his harvest” (Matt. 9:38). Our Lord commanded prayer for the harvesters rather than for the harvest.

When Paul found himself in jail, he wrote requesting prayer to believers in two local churches (Eph. 6:19–20 and Col. 4:3). The passages—similar in content—give valuable insight into the nature of “harvester” praying.

Suppose you found yourself in a local jail surrounded by guards and fellow prisoners who desperately need Christ. You decide to write your local church, requesting prayer. You would be likely to mention by name some of the hardened men around you and ask your fellow Christians to pray that God would soften their hearts and save them. Yet Paul, in such a situation, said, “pray on my behalf” (Eph. 6:19; cf. Col. 4:3). He, too, advocates prayer for the saint rather than the sinner—prayer for his own effectiveness in witnessing for Christ. These passages interpret Christ’s command to pray for workers to be sent into the harvest. So let us take a closer look at them.

Paul Desired An Opportunity To Witness

Paul did not request prayer for deliverance from prison or for ability to hold up under stress. Paul says to pray “that God may open up to us a door for the word” (Col. 4:3). Biblically, it is God’s business to pry open doors of opportunity (Rev. 3:7). Rather than force an opportunity, Paul through prayer depended on God to provide one. Certainly the Word of God is quick and powerful, but we are not to throw Scripture verses against the door. Evidently prayer is instrumental in opening a door for the Word.

Paul Desired Courage To Witness

Paul twice requested boldness. He desired ability to make the gospel known “with boldness” (Eph. 6:19). He wanted an opportunity to speak “boldly” (Eph. 6:20). The root idea of the Greek words Paul uses is of open or free speech.

It is possible to witness but be so inhibited by fear that the presentation of the gospel is blurred. Evidently Paul considered intercessory prayer important in producing courage to present the gospel’s claims without this paralyzing restraint.

Paul Desired A Message

Paul begged his readers to pray “that utterance may be given to me” (Eph. 6:19). The apostle wanted a message, and he wanted it to “be given” to him by God. Paul perceived that effective witnessing must be initiated and sustained by God. The Holy Spirit must wield the sword if conviction and conversion are to occur.

Because the message to be presented is “the mystery of the gospel” (Eph. 6:19; cf. “mystery of Christ” in Col. 4:3), divine assistance would be needed in both its proclamation and comprehension. A “mystery” is a truth sovereignly withheld by God and then revealed to man at a given point in history. It refers to new truth that God has chosen to reveal. Paul stated earlier in his letter (Eph. 3:3) that God had sovereignly revealed to him new truths. These new truths fall outside human experience: “Eye has not seen and ear has not heard” them (1 Cor. 2:9). Hence the gospel needs to be presented with divine clarity if men are to comprehend it. Only prayer achieves this result. So Paul requested the Ephesian believers to pray that he might proclaim the gospel “as I ought to speak” (Eph. 6:20). He requested the Colossian believers to pray “that I may make it clear in the way I ought to speak” (Col. 4:4). In both instances, Paul implies that the clarity he seeks is beyond human ability.

Obviously Paul felt prayer to be necessary to secure this divine assistance. Since God chooses to move in response to prayer, no asking of God ordinarily means no doing by God. “Whatever you ask … that will I do” (John 14:13). Real evangelism begins not by talking to men about God, but by talking to God about men. It begins by crying to God to send out workers into his harvest. This “thrusting forth” involves praying that the harvesters will be given opportunities to witness, boldness as they witness, and unique anointing that makes their speech both clear and powerful. This is “harvester” praying.

Of course, it is not out of place to cry out, “Father, save my unsaved loved one!” It would be almost subhuman not to voice such a petition occasionally. But it would be more in harmony with New Testament instruction to pray for God to send Spirit-filled Christians across the path of that loved one.

If you know of no specific Christian who has contact with your loved one, pray for God to bring one into that person’s life.

If you know of a Christian who works with your unsaved loved one, start praying for that Christian to be built up and equipped. Then pray that God will use that Christian to witness effectively to your loved one.

If you yourself are living with the unsaved loved one, recruit several Christians to engage in “harvester” praying on your behalf. This would come closer to the biblical instruction concerning prayer for evangelism.

Both Christ and Paul concentrated their prayer effort on the saints. And as the saints are built up and are equipped to be divinely sent out into the harvest, evangelism will inevitably take place.

How have all great turnings to God in history begun? By the saints getting revived! Revival of the saints has invariably overflowed as evangelism in the community. The greatest hindrance to evangelism in your community is not the sinful indifference of its sinners, but the carnality of its saints. When Christians are built up and Spirit filled, evangelism will take place.

Paul’s admonition is to pray “for all the saints, and … on my behalf” (Eph. 6:18–19).

CURTIS MITCHELLDr. Mitchell is professor of biblical studies at Biota University, La Mirada, California. He is the author of Praying Jesus’ Way (Revell, 1977).

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