Praying for the Lost Using the Samaritan Woman's Story

The narrative of Jesus' encounter with the Samaritan woman at Jacob's well in John 4 offers a compelling illustration for understanding prayer for those considered "lost" ^[17]. This story highlights divine initiative, the nature of spiritual awakening, and the transformative power of an encounter with Christ.

The concept of being "lost" in a biblical sense often refers to individuals who have strayed from God's path, are caught in sin, or are without a saving relationship with Him ^[1]. All human beings are born with a sinful nature, and while the godly strive against it, the wicked indulge it ^[5]. Sin is described as a love of self, dishonor to God, ingratitude, and disobedience ^[8]. It encompasses all sorts of sinful acts ^[6] and can be a rebellion against God ^[9]. Paul emphasizes that both Gentiles and Jews are universally under sin's power and cannot earn God's favor through their own actions ^[10]. Those who commit sin are described as being "of the devil," imitating him rather than being born of him ^[7]. Even after conversion, individuals may still commit actual sins, and the corrupt old nature can adhere to them ^[11].

The Samaritan woman, in her initial interaction with Jesus, represents someone who is spiritually lost. She comes to draw water, a mundane task, and is initially focused on the physical aspects of life, including her people's traditions and the practicalities of the well ^[14]. Jesus, however, initiates a conversation that gradually moves from physical water to "living water" (John 4:10). This shift from the physical to the spiritual is a key element in understanding how prayer for the lost might operate. The woman's request, "Sir, . . . give us that bread," in John 6:34, parallels the Samaritan woman's request for water, indicating that spiritual awakening often begins with a request for God's gift, even if the initial understanding is limited ^[13].

Jesus' approach to the Samaritan woman demonstrates several principles relevant to praying for the lost. First, there is divine initiative. Her coming to the well was not by chance, but by God's providence, indicating that God orchestrates encounters for those He intends to call ^[17]. This suggests that prayer for the lost aligns with God's active work in drawing individuals to Himself.

Second, Jesus engages her directly and personally. He asks her for a drink, breaking social and religious barriers (John 4:7-9). This direct engagement, despite her background as a Samaritan and a woman with a complex marital history, underscores the idea that God's grace extends to all, regardless of their past or social standing ^[17]. When praying for the lost, this can encourage believers to pray for opportunities for direct, personal encounters with the Gospel for those they are interceding for.

Third, Jesus gently exposes her sin without condemning her. He reveals His knowledge of her five husbands and current living situation (John 4:17-18). This revelation leads her to recognize Him as a prophet (John 4:19) and eventually as the Messiah (John 4:29). This process suggests that prayer for the lost should include asking for God to bring conviction of sin, not in a way that drives people away, but in a way that leads to recognition of their need for a Savior.

Fourth, Jesus redirects her focus from external rituals and places of worship to the spiritual nature of true worship. He tells her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father... But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him" (John 4:21, 23). This teaching emphasizes that God is a Spirit and seeks spiritual worship, signaling a shift from a ceremonial economy to a spiritual one ^[16]. When praying for the lost, this implies praying for a transformation of their understanding of God and worship, moving beyond superficial or external religious practices to a genuine, internal relationship with Him.

The Samaritan woman's transformation is immediate and impactful. After her encounter with Jesus, she leaves her water jar and goes into the town, proclaiming, "Come, see a man who told me all that I ever did. Can this be the Christ?" (John 4:28-29). Her testimony leads many Samaritans to come to Jesus and believe in Him, not just because of her word, but because they heard Him themselves (John 4:39-42). This demonstrates the evangelistic power of a converted life and the ripple effect that one person's salvation can have on an entire community. Therefore, praying for the lost includes praying for their conversion and for them to become effective witnesses themselves.

The broader biblical context supports the practice of praying for those who are lost or in need of spiritual guidance. The Psalmist cries out, "I have gone astray like a lost sheep. Seek your servant, for I don’t forget your commandments" ^[1]. This verse expresses a desire to be found by God, reflecting the heart of someone who recognizes their lostness. The New Testament encourages believers to engage in continuous supplications and prayers ^{[2, 3]}. The apostle Paul, for instance, frequently prayed for the spiritual well-being and salvation of others. The Bible also encourages prayer for the afflicted, which can include those afflicted by sin and spiritual darkness ^[4].

The act of praying for the lost is an acknowledgment of God's sovereignty and His desire for all to come to repentance. It aligns with the understanding that individuals are claimed by Christ and ultimately by God ^[12]. Just as the Samaritan woman's encounter was divinely orchestrated and led to her spiritual awakening, prayer for the lost is a means by which believers participate in God's ongoing work of redemption. It is a recognition that spiritual desertion can lead to a deeper hunger for Christ, and that even in His absence, faith can be strengthened ^[15].

Sources

Psalms “I have gone astray like a lost sheep. Seek your servant, for I don’t forget your commandments. -- Psalms 119:176”
I Timothy “I Timothy 5:5 (ASV) — Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day.”
1 Timothy “Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. -- 1 Timothy 5:5”
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.”
Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
John (Protestant academic) “Tyndale House on John 6:34: 6:34 Sir, . . . give us that bread: This request parallels the request of the Samaritan woman (4:15). Spiritual awakening begins with a request for God’s gift.”
John (Protestant academic) “Tyndale House on John 4:12: 4:12 our ancestor Jacob: The Samaritan woman appealed with reverence to the sacred traditions attached to the well rather than to the presence of God before her.”
Song of Solomon (Presbyterian) “Jamieson, Fausset & Brown on Song of Solomon 3 (introduction): By night--literally, "By nights." Continuation of the longing for the dawn of the Messiah (Sol 2:17; Psa 130:6; Mal 4:2). The spiritual desertion here (Sol 2:17; Sol 3:5) is not due to indifference, as in Sol 5:2-8. "As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself" [RUTHERFORD]. Contrast Sol 1:13; Psa 30:6-7. on . . . bed--the secret of her failure (Isa 64:7; Jer 29:13; Amo”
John (Presbyterian) “Jamieson, Fausset & Brown on John 4:21: Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ce”
John (Baptist/Reformed) “John Gill on John 4:7: There cometh a woman of Samaria,.... Or "out of Samaria"; not out of the city of Samaria, but out of the country of Samaria; out of Sychar, a city of Samaria: her coming was not by chance, but by the providence of God, and agreeably to his purpose, who orders all things according to the counsel of his will; and it is an amazing instance of grace, that a woman, a Samaritan woman, a lewd and infamous one, should be a chosen vessel of salvation, should be the object of divine favour, and be effectually called by the grace of God; when so many wise, learned, and religious me”

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