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Biblical Basis for Praying for Enemies

The command to pray for one's enemies is a distinctive teaching of Jesus, explicitly stated in the Sermon on the Mount: "But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you" [7]. This instruction is echoed in the early Christian tradition, with figures like Stephen praying for his persecutors as he was being stoned [1].

Biblical Basis for Praying for Enemies

The New Testament provides clear directives and examples regarding prayer for enemies. Jesus's command in Matthew 5:44 is foundational, urging believers to extend love and prayer even to those who actively seek to harm them [7]. This teaching is reinforced by the example of Jesus himself, who prayed for those crucifying him, saying, "Father, forgive them, for they know not what they do" [1, 10]. Similarly, Stephen, the first Christian martyr, prayed for his executioners, "Lord, do not hold this sin against them" [1]. The Apostle Paul also encourages intercessory prayer for "all men," including kings and those in authority, which implicitly includes those who might be considered adversaries [10].

This New Testament emphasis on loving and praying for enemies marks a significant development from certain expressions found in the Old Testament. While the Old Testament contains passages that encourage kindness to enemies, such as caring for their goods [1] and not rejoicing at their misfortunes [1], it also includes numerous "imprecatory psalms" where the psalmist calls upon God to judge or destroy adversaries [2, 3, 4, 5]. For instance, Psalm 143:12 asks God to "slay mine enemies, and destroy all them that oppress my soul" [5].

Interpreters have addressed the tension between these Old and New Testament perspectives. Augustine, a prominent Patristic writer, discusses the righteousness of the old law, noting that it represented a step forward from hating those who loved one, but that Christ's teaching on loving enemies represents a higher standard [15]. He also suggests that prayers against enemies in the Old Testament could be understood as prayers for their spiritual subjugation or condemnation of their sin, rather than purely personal vengeance [13]. Matthew Henry, a Nonconformist commentator, interprets psalms calling for God to arise against enemies as prayers for God's glory and the confusion of those who oppose Him, rather than merely personal vindication [14]. Jamieson, Fausset & Brown, a commentary tradition, states that prayers against foes are lawful "if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people" [16].

Theological Rationale and Scope

The practice of praying for enemies is rooted in the theological understanding of charity and God's character. Thomas Aquinas, in his Summa Theologica, argues that praying for another is an act of charity. He explains that believers are bound to pray for their enemies in the same way they are bound to love them, which means loving their nature as God's creation, but not their sin. Aquinas distinguishes between a general precept to love enemies and specific acts of love, noting that while the general love is always required, specific acts of kindness or prayer might be offered as opportunity arises [12].

This form of prayer is not merely a passive act but an active expression of Christian virtue. It is a means of overcoming malice, which the Bible forbids and identifies as a hindrance to spiritual growth [11]. By praying for those who inflict harm, believers align themselves with God's compassionate nature, seeking their well-being and, ultimately, their repentance or transformation. The Torrey's Topical Textbook lists "persecutors" and "enemies among whom we dwell" as specific categories for whom intercessory prayer should be offered [10].

Praying for enemies also reflects a dependence on God for justice and protection, rather than seeking personal retribution. David, when facing adversaries, often turned to prayer, knowing that God was on his side and would cause his enemies to retreat [6, 17, 18]. This trust in divine intervention allows believers to release their desire for vengeance and instead commit their adversaries to God's sovereign will.

Practical Implications and Challenges

The command to pray for enemies extends to various forms of affliction and opposition. It includes praying for those who mistreat or persecute believers [7, 10], those who curse them, and those who hate them [7]. This broad scope emphasizes that Christian love and prayer are not limited to those who are agreeable or supportive, but must encompass even the most challenging relationships.

The practice of praying for enemies is intrinsically linked to other duties toward the afflicted and those in need. Torrey's Topical Textbook connects praying for the afflicted with sympathizing, pitying, comforting, and relieving them [8]. Similarly, communion with God is shown to involve compassion for enemies, alongside the poor, the weak, and the chastened [9]. This suggests that prayer for enemies is not an isolated act but part of a broader commitment to compassion and active love.

However, the practice is not without its challenges. Augustine notes that the "freezing of charity is the silence of the heart," implying that a lack of love can hinder prayer, while the "burning of charity is the cry of the heart" [19]. This highlights that praying for enemies requires a cultivated heart of love and a conscious effort to overcome natural inclinations toward resentment or anger. The early Christian writer Clement of Alexandria emphasizes the "benignity" required to "love your enemies," connecting it to resembling God as children of the Father [20].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Enemies — Christ prayed for his -- Lu 23:34. The lives of, to be spared -- 1Sa 24:10; 2Sa 16:10,11. The goods of, to be taken care of -- Ex 23:4,5. Should be Loved. -- Mt 5:44. Prayed for. -- Ac 7:60. Assisted. -- Pr 25:21; Ro 12:20. Overcome by kindness. -- 1Sa 26:21. Rejoice not at the misfortunes of -- Job 31:29. Rejoice not at the failings of -- Pr 24:17. Desire not the death of -- 1Ki 3:11. Curse them not -- Job 31:30. Be affectionately concerned for -- Ps 35:13. The friendship of, deceitful -- 2Sa 20:9,10; Pr 26:26; 27:6; Mt 26:48,49. God defends against -- Ps ”
  2. Psalms “pro nihilo forsitan inimicos eorum humiliassem, et super tribulantes eos misissem manum meam. -- Psalms 80:15”
  3. Psalms “Through you, will we push down our adversaries. Through your name, will we tread them under who rise up against us. -- Psalms 44:5”
  4. Psalms “Draw near to my soul, and redeem it. Ransom me because of my enemies. -- Psalms 69:18”
  5. Psalms “Psalms 143:12 (Geneva1599) — And for thy mercy slay mine enemies, and destroy all them that oppresse my soule: for I am thy seruant.”
  6. Psalms “In return for my love, they are my adversaries; but I am in prayer. -- Psalms 109:4”
  7. Matthew “But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, -- Matthew 5:44”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Afflicted, Duty Toward The — To pray for them -- Ac 12:5; Php 1:16,19; Jas 5:14-16. To sympathise with them -- Ro 12:15; Ga 6:2. To pity them -- Job 6:14. To bear them in mind -- Heb 13:3. To visit them -- Jas 1:27. To comfort them -- Job 16:5; 29:25; 2Co 1:4; 1Th 4:18. To relieve them -- Job 31:19,20; Isa 58:10; Php 4:14; 1Ti 5:10. To protect them -- Ps 82:3; Pr 22:22; 31:5.”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
  10. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Intercessory — Christ set an example of -- Lu 22:32; 23:34; Joh 17:9-24. Commanded -- 1Ti 2:1; Jas 5:14,16. Should be offered up for Kings. -- 1Ti 2:2. All in authority. -- 1Ti 2:2. Ministers. -- 2Co 1:11; Php 1:19. The Church. -- Ps 122:6; Isa 62:6,7. All saints. -- Eph 6:18. All men. -- 1Ti 2:1. Masters. -- Ge 24:12-14. Servants. -- Lu 7:2,3. Children. -- Ge 17:18; Mt 15:22. Friends. -- Job 42:8. Fellow-countrymen. -- Ro 10:1. The sick. -- Jas 5:14. Persecutors. -- Mt 5:44. Enemies among whom we dwell. -- Jer 29:7. Those who envy us. -- Nu 12:13. Those who ”
  11. Torrey's Topical Textbook “Torrey's Topical Textbook: Malice — Springs from an evil heart -- Mt 15:19,20; Ga 5:19. Forbidden -- 1Co 14:20; Col 3:8; Eph 4:26,27. A hindrance to growth in grace -- 1Pe 2:1,2. Incompatible with the worship of God -- 1Co 5:7,8. Christian liberty not to be a cloak for -- 1Pe 2:16. Saints avoid -- Job 31:29,30; Ps 35:12-14. The wicked Speak with. -- 3Jo 1:10. Live in. -- Tit 3:3. Conceive. -- Ps 7:14. Filled with. -- Ro 1:29. Visit saints with. -- Ps 83:3; Mt 22:6. Pray for those who injure you through -- Mt 5:44. Brings its own punishment -- Ps 7:15,16. God requites -- Ps 10:14; Eze 36:5. Pun”
  12. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 8: Article: Whether we ought to pray for our enemies? I answer that, To pray for another is an act of charity, as stated above (Article [7]). Wherefore we are bound to pray for our enemies in the same manner as we are bound to love them. Now it was explained above in the treatise on charity (Question [25], Articles [8],9), how we are bound to love our enemies, namely, that we must love in them their nature, not their sin. and that to love our enemies in general is a matter of precept, while to love th”
  13. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXII.--73. But the question before us is rendered more urgent by what the Apostle John says: "If any man see his brother sin a sin which is not unto death, he shall ask, and the Lord shall give (part 4): so that the flesh is brought under subjection to the spirit; partly by the condemnation of those who persevere in sin, so that they are righteously disposed of in such a way that they cannot be troublesome to the righteous who reign with Christ. Look at the Apostle Paul; does it not seem to you that he avenges the martyr Stephen in his ”
  14. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 68:1: In these verses, I. David prays that God would appear in his glory, 1. For the confusion of his enemies (Psa 68:1, Psa 68:2): "Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind,”
  15. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXI.--69. In the next place, He goes on to say, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, Love your enemies, do good to t (part 1): 70. That there is, however, a certain step [in advance] in the righteousness of the Pharisees, which belongs to the old law, is perceived from this consideration, that many men hate even those by whom they are loved; as, for instance, luxurious children hate their parents for restraining them in their luxury. That than therefore rises a”
  16. Lamentations (Presbyterian) “Jamieson, Fausset & Brown on Lamentations 1:22: Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people. come before thee--so Rev 16:19, "Babylon came in remembrance before God" (compare Psa 109:15). Next: Lamentations Chapter 2”
  17. Psalms (Baptist/Reformed) “John Gill on Psalms 56:9: When I cry unto thee,.... In prayer; then shall mine enemies turn back; great is the strength of prayer; the effectual fervent prayer of the righteous avails much against their enemies: when Moses lifted up his hands, Israel prevailed: the cases of Asa, Jehoshaphat, and Hezekiah, prove it; this David was assured of, and knew it to be true by experience, his prayer being often the prayer of faith in this respect; this I know: for God is for me; he knew that when he prayed his enemies would flee; because God was on his side, who is greater than they; or by this he k”
  18. Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 17:14: Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations. Heal . . . save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, Jer 15:18), but keep me so. my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.”
  19. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — A PSALM TO DAVID HIMSELF, ON THE REMEMBRANCE OF THE SABBATH. (part 11): prayer. You will be ceasing to speak, if you cease to long for it. Who are those who have ceased to speak? They of whom it is said "Because iniquity shall abound, the love of many shall wax cold."[3] The freezing of charity is the silence of the heart; the burning of charity is the cry of the heart. If love continues still you are still lifting up your voice; if you are always lifting up your voice, you are always longing after something; if always longing for something absen”
  20. Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. XIV.--THE LOVE OF ALL, EVEN OF OUR ENEMIES.: How great also is benignity! "Love your enemies," it is said, "bless them who curse you, and pray for them who despitefully use you,"[6] and the like; to which it is added, "that ye may be the children of your Father who is in heaven," in allusion to resemblance to God. Again, it is said, "Agree with thine adversary quickly, whilst thou art in the way with him."[7] The adversary is not the body, as some would have it, but the devil, and those assimilated to him, who wa”
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