Standing in the Gap in Intercessory Prayer and Christian Living
"Standing in the gap" in intercessory prayer refers to the act of a believer placing themselves spiritually between God and another person or group, pleading on their behalf. This concept is rooted in biblical examples where individuals intercede to avert divine judgment or seek blessings for others. The term itself evokes a visual of someone filling a breach or opening, preventing further harm or separation [8].
Prayer, generally, is defined as converse with God, an interaction of the soul with God through direct address, which can be oral or mental, spontaneous or formal [1]. Intercessory prayer specifically involves praying for others. The Bible provides numerous instances of such intercession. For example, Moses interceded for the Israelites, and Samuel was also known for his powerful prayers on behalf of the people [13]. Aaron, in a vivid illustration of "standing in the gap," placed himself between the living and the dead during a plague, making atonement and stopping its spread [8]. This act by Aaron is seen by some as a type of Christ, who mediates between God and humanity [8].
The ultimate model for intercession is Jesus Christ. His priestly office includes both offering himself as a sacrifice and continually interceding for believers [2]. While on earth, Jesus prayed for his persecutors (Luke 23:34) and his disciples (John 17:20). Now in heaven, he continues this function, appearing in God's presence on behalf of believers (Hebrews 9:12, 24) [2]. His advocacy is founded on his perfect sacrifice, ensuring the fulfillment of God's promises [2]. John Calvin emphasizes that all prayers are heard only through Christ's mediation, a truth that became particularly prominent after his ascension (John 16:26) [5, 11]. The Apostle Paul also highlights this, stating that believers have "boldness to enter into the holiest by the blood of Jesus" (Hebrews 10:19-20), making it inexcusable not to embrace this gift of intercession [9].
While Christ's intercession is unique and foundational, believers are also called to pray for one another. Calvin argues that mutual prayer among believers does not diminish Christ's sole intercession, as all trust in Christ's mediation when commending themselves and others to God [4]. one tradition notes that Scripture frequently exhorts mutual prayers, but never mentions praying to or for the dead [4]. This mutual care is a duty owed to God and to fellow believers, as there is no greater benefit one can offer a brother or sister than committing them to God's care [6].
The concept of "standing in the gap" in Christian living extends beyond formal prayer to a broader sense of spiritual responsibility for others. It implies a willingness to engage with the spiritual needs and struggles of fellow believers and even unbelievers. For instance, if a Christian "sees his brother sin a sin not unto death," their intercessory prayer can be the means by which God grants life to the sinning brother [10]. This suggests an active role in seeking restoration and spiritual well-being for others.
The call to pray "without intermission" (1 Thessalonians 5:17) encourages believers to maintain a constant attitude of prayer, avoiding "prayerless gaps" [12]. This continuous spiritual vigilance is part of standing in the gap, recognizing that the fervor of prayer is often ignited by anxiety and concern for others [3]. Charles Hodge notes that Christ's general intercession for all humanity, as seen in his prayer for his murderers (Luke 23:34), is why the wicked are not immediately cut off and why they hear the Gospel [7]. This illustrates a broader "standing in the gap" that provides opportunity for repentance and salvation.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Prayer — Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold inter”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Intercession of Christ — Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us. When on earth he made intercession for his people (Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Heb. 9:12, 24). His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlas”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: framed as becomes those who are entering into converse with God. This we shall accomplish in regard to the mind, if, laying aside carnal thoughts and cares which might interfere with the direct and pure contemplation of God, it not only be wholly intent on prayer, but also, as far as possible, be borne and raised above itself. I do not here insist on a mind so disengaged as to feel none of the gnawings of anxiety; on the contrary, it is by much anxiety that the fervor of prayer is inflamed. Thus we see that the holy servants of God”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: have shown that this derogates in no respect from the sole intercession of Christ, because all trust to that intercession in commending themselves as well as others to God. Moreover, we have shown that this is ignorantly transferred to the dead, of whom we nowhere read that they were commanded to pray for us. The Scripture often exhorts us to offer up mutual prayers; but says not one syllable concerning the dead; nay, James tacitly excludes the dead when he combines the two things, to “confess our sins one to another, and to pray o”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: are confirmed and fulfilled in him. 18. And we must carefully attend to the circumstance of time. Christ enjoins his disciples to have recourse to his intercession after he shall have ascended to heaven: “At that day ye shall ask in my name,” ( John 16:26 ). It is certain, indeed, that from the very first all who ever prayed were heard only for the sake of the Mediator. For this reason God had commanded in the Law, that the priest alone should enter the sanctuary, bearing the names of the twelve tribes of Israel on his shoulders, a”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: we all obtain whatever is good is our common Father ( Mt. 23:9 ), every thing which has been distributed to us we should be prepared to communicate to each other, as far as occasion demands. But if we are thus desirous as we ought, to stretch out our hands and give assistance to each other, there is nothing by which we can more benefit our brethren than by committing them to the care and protection of the best of parents, since if He is propitious and favourable nothing more can be desired. And, indeed, we owe this also to our Fath”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 118: 594 § 3. Its Objects. As to the objects of Christ’s intercession, the Lutherans make a distinction between his intercession as general and special. He intercedes generally for all men, and specially for the elect. The former is assumed on the authority of Luke xxiii. 34 , where Christ is represented as praying for his murderers, saying, “Father forgive them; for they know not what they do.” It is said to be due to the intercession of Christ that the wicked are not immediately cut off; that they have the Gospel preached to them, and every”
- Numbers (Baptist/Reformed) “John Gill on Numbers 16:47: And he stood between the dead and the living,.... The plague beginning at one end of the camp, and so proceeded on, Aaron placed himself between that part of it wherein it had made havoc, and that wherein yet it was not come; the Targum of Jonathan is,"he stood in prayer in the middle, and made a partition, with his censer, between the dead and living;''in this he was a type of Christ, the Mediator between God and man, the living God and dead sinners; for though his atonement and intercession are not made for the dead in a corporeal sense, nor for those who have sin”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: than ordinary result, he asserts his office of advocate, and says, that hitherto they had been without the special benefit which it would be their privilege to enjoy, when aided by his intercession they should invoke God with greater freedom. In this sense the Apostle says that we have “boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us,” ( Heb. 10:19, 20 ). Therefore, the more inexcusable we are, if we do not with both hands (as it is said) embrace the inestimable gi”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 5:16: If any . . . see--on any particular occasion; Greek aorist. his brother--a fellow Christian. sin a sin--in the act of sinning, and continuing in the sin: present. not unto death--provided that it is not unto death. he shall give--The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration. for them--resuming the proviso put forth in”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: any respect is rejected by God. This shown by examples. Conclusion, or summary of this section. 17. Through whom God is to be invoked—viz. Jesus Christ. This founded on a consideration of the divine majesty, and the precept and promise of God himself. God therefore to be invoked only in the name of Christ. 18. From the first all believers were heard through him only: yet this specially restricted to the period subsequent to his ascension. The ground of this restriction. 19. The wrath of God lies on those who reject Christ as a Medi”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 5:17: The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 15:1: Then said the Lord unto me,.... In answer to his expostulations and entreaties, Jer 14:19, though Moses and Samuel stood before me; to pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; See Gill on Mat 6:5. Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses, see Exo 32:11 and of Samuel, see Sa1 7:9 and of both, Psa 99:6. The Arabic version reads "Moses and Aaron”