Praying for Those Who Have Wronged Us Biblically
The New Testament explicitly instructs believers to pray for those who have wronged them. Jesus, in Luke 6:28, commands his followers to "bless those cursing you, and pray for those accusing you falsely" [1]. This teaching is echoed by the Apostle Paul, who, when defamed, stated, "we entreat" [10]. John Chrysostom interprets this as praying to God for those who speak evil, asking for their repentance and forgiveness of sins, or entreating the wrongdoers themselves [10].
This practice stands in contrast to the natural human inclination to seek retribution or to pray against those who cause harm. Chrysostom argues that praying against a brother, even one who has wronged you, is contrary to the command to pray for enemies and ultimately harms the one offering such a prayer [8, 12]. He suggests that such prayers provoke God's anger and prevent leniency for one's own offenses, referencing the principle, "with what measure ye mete, it shall be measured to you again" [12].
While the New Testament emphasizes praying for wrongdoers, some Old Testament passages contain prayers for justice and retribution against the wicked. For example, Psalm 71:13 states, "Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me" [4]. Similarly, Psalm 140:8 includes a prayer that the "desires of the wicked" not be granted and their "wicked device" not be furthered [9]. The psalmist's prayers for justice are understood by some as aligning with God's promised retribution against those who rebel against Him [7]. However, even in the Old Testament, there is a recognition of one's own transgressions before God [2, 3].
The New Testament perspective, particularly as articulated by Paul, highlights suffering without despondency or vexation, and instead, "requiting with the contrary those who do us wrong" [11]. This involves not only praying for those who inflict harm but also avoiding malice, which is forbidden and considered a hindrance to spiritual growth [5]. Ministers, in particular, are encouraged to seek the prayers of their congregations, especially when facing reviling and reproaching [6, 13].
Sources
- Luke “Luke 6:28 (YLT) — bless those cursing you, and pray for those accusing you falsely;”
- Isaiah “Isaiah 59:12 (NASB) — For our transgressions are multiplied before You, And our sins testify against us; For our transgressions are with us, And we know our iniquities:”
- Baruch “Baruch 2:12 (DRC) — We have sinned, we have done wickedly, we have acted unjustly, O Lord our God, against all thy justices.”
- Psalms “Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me. -- Psalms 71:13”
- 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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Reviling and Reproaching — Forbidden -- 1Pe 3:9. Of rulers specially forbidden -- Ex 22:28; Ac 23:4,5. The wicked utter, against God. -- Ps 74:22; 79:12. God, by opposing the poor. -- Pr 14:31. Christ. -- Mt 27:39; Lu 7:34. Saints. -- Ps 102:8; Zep 2:8. Rulers. -- 2Pe 2:10,11; Jude 1:8,9. Of Christ, predicted -- Ps 69:9; Ro 15:3; Ps 89:51. The conduct of Christ under -- 1Pe 2:23. Saints Endure. -- 1Ti 4:10; Heb 10:33. Endure for God's sake. -- Ps 69:7. Endure for Christ's sake. -- Lu 6:22. Should expect. -- Mt 10:25. Should not fear. -- Isa 51:7. Sometimes depressed ”
- Psalms (Protestant academic) “Tyndale House on Psalms 5:10: 5:10 The psalmist prays for the justice and retribution that God promised against the wicked (1:6)—those who have rebelled against the Lord. • The wicked lay traps to kill (38:12) or deceive (140:4-5).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: good. Moral . Let every prayer of ours, then, be accompanied with thanksgiving. And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren. What? Has He commanded you to pray for your enemies, and do you pray against your brother? But your prayer is not against him, but against yourself. For you provoke God by uttering those impious words, “Show him the same!” “So do to him!” “Smite him!” “Recompense him!” Far be such words fro”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 140:8: Here is the believing foresight David had, I. Of the shame and confusion of persecutors. 1. Their disappointment. This he prays for (Psa 140:8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but c”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 4:13: Being defamed, we entreat,.... Being blasphemed, as the word signifies, being evil spoken of, our good name taken away, and characters hurt; we entreat or pray to God for them, that he would convince them of their evil, give them repentance unto life, and remission of their sins, according to Christ's direction, Mat 5:44 and in imitation of his example, Luk 23:34 or we entreat them; so the Syriac version reads it, , "we beseech them": not to blaspheme and speak evil of us, since it will be to their own hurt; we give them smooth words, and soft language, not ren”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: perils from without, we also strain ourselves to the utmost with perpetual labor. And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong.” Now as to the fact that so they did, hear what follows. [ Ver. 12,”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: things justly from our enemies. And if he who suffered unjustly durst not forbear to pray for his enemies, what punishment do we deserve, who suffer justly, and yet do not pray for them, nay, pray against them? Thou thinkest indeed that thou art inflicting a blow upon another, but in truth thou art thrust 428 ing the sword against thyself. Thou sufferest not the Judge to be lenient to thy own offenses, by this way of urging Him to anger against others. For, “with what measure ye mete,” He saith, “it shall be measured to you again”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 13:18: Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (Heb 13:18): "Pray for us; for me and Timothy" (mentioned Heb 13:23), "and for all those of us who labour in the ministry of the gospel." 1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them v”