Romanos 15:30

DISCOURSE: 1926
PRAYER FOR MINISTERS

Romanos 15:30. I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.

LITTLE do men imagine how great is the efficacy of intercession [Note: If this were a subject for Trinity Sunday, the exordium might be to this effect: We might well expect that the doctrine of the Trinity, if really true, would not merely be mentioned in two or three distinct passages of Holy Scripture, but that it would pervade the whole Scriptures, as it were, in an incidental way. And so we find it;—e. g. the Text.]. They seem to think it presumptuous for one man to hope that he shall prevail with God in behalf of another. And doubtless it would be presumptuous, on a supposition that the intercessor conceived he should prevail by any power or goodness of his own. But, when God has enjoined intercession as a duty, and appointed it as a means of bestowing his blessing upon men, it is highly becoming in us to obey his mandate, and to seek his blessing in his appointed way. There is no man who may not he benefited by another in this way. A beggar may bring down blessings on the greatest monarch; and a very child in grace, upon the most eminent saint. St. Paul, conscious of this, frequently requested his brethren to pray for him [Note: Efésios 6:19; 2 Coríntios 1:10.]. In the passage before us, he seems to speak as if his whole welfare depended on the prayers of others; so urgent is he in his request that they would plead in his behalf at the throne of grace. In my remarks upon this request of his, I shall notice,

I. Its extreme urgency—

Language can scarcely express greater urgency than is here manifested in the Apostle’s request. Observe,

1. The object of his request—

[“Brethren, pray for me.” He was now in peculiar circumstances. He was going up to Jerusalem, to carry to the saints there that relief which he had collected for their necessities. But the Jews there were exceedingly enraged against him, on account of his going to the Gentiles. The very saints themselves also were greatly prejudiced against him on this account: for they could not yet see that the Mosaic law was abolished; and, consequently, could not understand how he should so neglect, and discourage, the observance of it. And from this extreme irritation of all parties against him, he could not but apprehend that his life was in danger, and that his labours for the welfare of mankind would be brought to a close before he had accomplished the projects which he had formed. He therefore says, “Pray for me, that I may be delivered from them that do not believe in Judζa; and that my service, which I have for Jerusalem, may be accepted of the saints, that I may come unto you with joy by the will of God, and may with you be refreshed.” In a word, he desired them to pray for the preservation of his life, the success of his labours, and the extension of his usefulness in the world. Now these are objects for which every minister needs a remembrance in the prayers of his brethren, and which justly call for their most earnest importunity in his behalf.]

2. The manner in which he urged it—

[He “besought” them: and to give the greater weight to his entreaty, he enforced it with the most powerful motives that he could possibly suggest. “I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit.” Now what was there which they did not owe to the Lord Jesus Christ, who had come down from heaven for them, and redeemed them to God by his blood? And what anxiety were they not bound to manifest for HIS interests, which are so essentially connected with the labours of his servants, and the prosperity of his Church? For his sake, therefore, he entreated them to intercede for them, that his work might be carried forward, and his name be glorified. “For the love of the Spirit,” also, he desired their prayers. By this expression, I do not understand either their love towards the Holy Spirit, or the Spirit’s love towards them. I understand him, rather, as urging them by the consideration of that love which they professed to feel towards all the members of Christ’s mystical body, which was the common bond of union between them, and which was infused by the Holy Spirit into every soul wherein he dwelt. ‘I understand it as though the Apostle had said, I entreat you by that “fellowship of the Spirit [Note: Filipenses 2:1.]” which ye profess, and which of necessity will manifest itself by love, shew me this greatest possible act of kindness, by interceding for me at the throne of grace.’

But the manner in which he desires them to pray is yet further remarkable, in that it breathes the very same ardour of mind as is expressed in his importunity. He intimates that he himself was extremely urgent in prayer with God for himself: and then he desires their concurrence with him in these his supplications. The term which he makes use of is taken from the contests that were maintained in the Grecian games, where every one put forth his utmost strength in order to obtain the victory. “I beseech you, strive together with me in your prayer to God for me:” be not content with offering a few lukewarm petitions; but wrestle with Almighty God, even as Jacob did, and rest not till you have obtained for me the desired blessings.]

To justify the Apostle in making this request, I will proceed to point out,

II.

Its reasonableness—

The Apostle, from the first moment of his conversion, had lived only for God and for the souls of men—
[This appears from the history of the Church, and from all the epistles which he wrote: “He counted not his life deal to him, so that he might but finish his course with joy, and fulfil the ministry which he had received of the Lord Jesus, to testify the Gospel of the grace of God.”
Now, though we are far from comparing any minister of the present day with him, yet we must say, that every faithful minister, according to the grace given to him, is like-minded with the Apostle in this particular. Ministers, who feel in any measure the obligations of their ordination vows, give themselves up wholly to their ministry, and wait on it as their one employment through life. They direct all their studies, and all their labours, to this one object. Allured by no hopes, deterred by no fears, discouraged by no difficulties or disappointments, onward they go, accounting the conversion of one soul an ample recompence for all that they can either do, or suffer, for the attainment of it.]
He might well, therefore, claim from them an interest in their prayers—
[Certainly the Apostle’s request was reasonable in this view: and certainly every faithful minister has a right to expect the same favour at the hands of his people. It is the least that they can do for him; and, I may add, it is the greatest thing which one human being can do for another. The minister, in his exertions for his people, exposes himself to all the hostility of an ungodly world: but the people, in praying for him, transact with God alone the business in which they are engaged. For them he can only embrace such opportunities as may be afforded him after much labour, and travail, and danger: whereas they have access to God at all times, and in all places, without any other difficulty than what arises from the deadness and carnality of their own hearts. To refuse him, therefore, this mark of their love, would be base in the extreme.]
But, to enter more fully into it, I must proceed to mark,

III.

Its importance—

The welfare of the Church, humanly speaking, depended on the preservation of the Apostle’s life: and in like manner does it depend on the continuance and efficiency of every minister’s labours. We would not magnify ourselves, brethren; for it would ill become us to do so: but we may, and must, “magnify our office;” and, in this view, we may be permitted to say, that you yourselves are interested in the welfare of your ministers. If they be truly faithful and laborious, as they ought to be, your welfare is deeply interested in,

1. The continuance of their lives—

[Doubtless God can raise up others in the place of those whom he removes. But, humanly speaking, the spiritual prosperity of any people is intimately connected with the continuance of a pious minister amongst them. Who that sees places, where religion once flourished, now left in darkness, and immersed in all the vanities of an ungodly world, must not take up a lamentation over them, and bewail the removal of the candlestick from amongst them! We need only look to the seven Churches of Asia, in confirmation of this melancholy truth. Or perhaps we may come nearer home, and survey it in towns and villages within the sphere of our own observation. In truth, as if the labours of pious ministers were no better than a noxious pestilence, it is the aim of many to place in their room such pastors as shall defeat to the uttermost all the efforts of their lives, and bring back the people to a state of ignorance, carelessness, and indifference. I must say, therefore, that they who have profited by the labours of any minister are deeply interested in his continuance amongst them.]

2. The prosperity of their souls—

[A pious minister, if he relapse into a carnal and worldly state, will soon shew it in his ministrations. A neglect of his duties will ensue; and a lukewarmness will pervade all his labours. The people will catch his spirit, and languish together with him, and soon relapse into formality. On the other hand, if his soul flourish, there will be an unction upon his word; and it will go forth with power, and will reach the hearts of multitudes. He will be crying to God in secret, and will bring with him a blessing wherever he goes. Being blessed in his own soul, he will be a blessing to all around him. I say, then, that the people are interested, deeply interested, in the prosperity of his soul. He is a vessel in which the golden oil is treasured up; and from which it passes, in the golden pipes of ordinances, to every lamp. If he be destitute, their light will decay: if he be full, they will burn the brighter, and God will be the more glorified in them.
If, then, the people would enjoy much of God themselves, they should pray for their minister; who, under God, is the medium of communication between God and them.]

Application—

And now, methinks, I might well address to you the words of the Apostle in my own behalf—
[For surely, if not circumstanced as he was in relation to bodily dangers, we are all exposed to dangers from our great adversary, who, as a roaring lion, goeth about seeking whom he may devour; and consequently we need, as much as ever the Apostle did, your intercessions with God, that we may be delivered from all the assaults of Satan, and be preserved blameless to the end. Nor can our efforts, how multiplied soever they may be, produce any good effect without God’s special blessing. If ever we be “mutually refreshed” by our intercourse with each other, either in public or private, it must be through the out-pouring of his Spirit upon our souls. I hope, too, that I may say, I have some claim to your good offices in this respect.]
But, waving that part of my subject, I will remind you of your obligations to the Lord Jesus Christ, and to the Holy Spirit—
[Where would you have been, if the Lord Jesus Christ had not come down from heaven to expiate you guilt, and to work out a righteousness for you by his own obedience unto death? Or what would still have been your state, if the Holy Spirit had not opened your eyes, and sealed instruction upon your souls? You would, all, without exception, have been in darkness and the shadow of death, under the guilt of all your sins, and obnoxious to the wrath of an offended God. What spark of love would you have had in your hearts to the Saviour and to the members of his mystical body, if it had not been kindled there by the Holy Spirit? And if your ears had not been opened by that Divine Agent, you would have been as deaf to the motives here urged, as if the Lord Jesus Christ and his Church had no claim upon you whatever. Then I say to you, Be sensible of your obligations to every person in the ever-blessed Trinity; and be ready to shew your gratitude and love, by every exertion in your power for the honour of your God, and for the benefit of his Church and people.]
Above all, I would call upon you to engage in prayer, with all possible earnestness, for your own souls—
[If you ought to “strive,” as if you were wrestling for your life, in behalf of others, what exertions should you not make for yourselves? Be assured, it is not a few lukewarm petitions that God expects from you; nor are such addresses to the Deity at all suited to your state. You are sinners before God: you are exposed to his everlasting displeasure: you have all the powers of darkness leagued together for your destruction. It is but a little time that is allotted to you for the obtaining of mercy, and for working out your salvation: and it is by prayer alone that you can obtain deliverance from your enemies, or strength to fulfil the will of God. You must ask, if you would have; and seek, if you would find; and knock, if you would have the door of mercy opened to you. I entreat you, then, to be in earnest: yea, I beseech you, for the Lord Jesus Christ’s sake, and for your own soul’s sake, to strive with God in prayer: and never to let him go, till you have obtained from him the desired blessing. Plead with him for mercy through the Redeemer’s blood; plead with him for a more abundant effusion of his Spirit upon your souls; plead with him, if he have begun the good work within you, to carry it on, and perfect it to the end. Then shall all these blessings descend upon you, and God be glorified in your everlasting salvation.]