The request of Paul as a minister of Christ, for the prayers of believers 1/3

                                                                                       ‘And for me.’

           Here is an exhortation, or Paul’s request for himself, and in him for all ministers of the gospel—‘and for me.’  First. We may note here that people are to be taught the duty they owe to their minister as well as to others.  Second. It is not only our duty to pray for others, but also to desire the prayers of others for ourselves.  Third. We may note that the ministers of the gospel are, in an especial manner, to be remembered in the saints’ prayers.

           First.  We may note here that people are to be taught the duty they owe to their minister as well as to others; though indeed no duty is harder for the minister to press or for the people to hear—for him to preach with humility and wisdom, or for them to receive without prejudice.

It is our duty as well to desire the prayers of others, as to pray for them.

           Second. It is not only our duty to pray for others, but also to desire the prayers of others for our­selves.  If a Paul turns beggar, and desires the remem­brance of others for him, who then needs it not?  This hath been the constant practice of the saints.  Sometimes they call in the help of their brethren upon special occasions to pray with them.  Thus Daniel, ch. 2:18, when required to interpret the king’s dream, makes use of ‘Hananiah, Mishael,’ and ‘Azariah, his companions.’  ‘Then Daniel went to his house, and made the thing known to these that they would desire mercies of the God of heaven concern­ing this secret.’  Daniel would not give an answer to the king till he had got an answer from God.  To prayer therefore he goes.  No doubt he forgot not his errand in his closet when at his solitary devotions; but withal he calls in help to join in social prayer with him.  He sends for them to his house; where, it is probable, they prayed together, for the mutual quick­ening of their affections and strengthening of their petition by this their united force.  Wherefore, he ac­knowledgeth the mercy as an answer to their con­current prayers: ‘I thank thee, and praise thee, O thou God of my fathers, who hast made known unto me now what we desired of thee,’ ver. 23.  This justifies the saints’ practice when, in any great strait of temp­tation or affliction, they get some other of the faithful to give a lift with them at this duty.  Sometimes we have them desiring their brethren’s prayers for them when they cannot conveniently have it with them. Thus Esther sets the Jews in Shushan to prayer for her, Est. 4:16; so our apostle in many of his epistles desires the saints to carry his name with them to the throne of grace, Rom. 15:30; II Cor. 1;10, 11; Col. 4:3; Php. 1:19.  And not without great reason, for,

           First. God hath made it a debt which one saint owes to another to carry their names to a throne of grace.  Now, not to desire this debt to be paid, which God hath charged our brethren with, is to undervalue the mercy and goodness of our God.  Should a legacy be left us by a friend, were it not a despising of his kindness not to call upon the heir who is to pay it? Surely God accounts he doth us a kindness herein, and therefore may take it ill not to ask for it.  It is not our usage to lose a debt for want of a demand, and this is none of the least we have owing to us.

           Second.  Many are the gracious promises that are made to such prayers of the faithful one for another.  ‘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,’ I John 5:16.  But you will say, How can the prayer of one obtain the forgiveness for another? I answer, None is forgiven for the faith of another; this must be personal; but the believing fervent prayer of one is an excellent means to obtain the grace of repentance and faith for another, whereby he may come to be forgiven.  So, ‘Confess your faults one to another, and pray one for another, that ye may be healed,’ James 5:16.  Now, in not desiring our breth­ren’s help in this kind, we make no use of these promises—the proper end of which is to encourage us to call in the auxiliary aid of others—as if such pas­sages of Scripture might have been well spared for any need we have of them.  Should you see a piece of ground never sown nor fed, you might well say the ground is barren or the owner a bad husband; either the promise is empty and useless, or we that do not improve it are worse husbands for our souls.  But we cannot say so of the promise, if we consider the great fruit and advantage which the saints in all ages have reaped from it.  Did not Daniel get the knowledge of a great secret as a return of his companions’ prayers with him?  Did not Job’s friends escape a great judg­ment that hung over their heads at his intercession? What a miraculous deliverance had Peter at the prayers of a few saints gathered together on his be­half!  Bring not therefore an evil report upon this promise, seeing such sweet clusters as these are to be shown that have been gathered from it.