A man in a congregation I attend believes that it is wrong to “pray for others” such as “my co-worker” [who] broke his arm at work…a neighbor [who] has cancer…a boy in school [who] broke his wrist, etc. …“without ever mentioning that fact that it might lead them to Christ.” …Is it right to pray for “non-Christians” problems without mentioning their spiritual welfare in any way? ~ Mark Phillips
The scenario of prohibiting prayer for non-Christians, unless in addition to praying for one’s health and welfare one also prays such would lead to salvation, is suspiciously similar to misguided affirmations that the church is prohibited from extending benevolence to non-Christians. Neither the affirmation that Christians or the church may not pray for non-Christians without including in that prayer that prayer for health and welfare result in salvation nor affirmations that the church cannot extend benevolence to non-Christians can be substantiated by Scripture.
Yet, the ultimate attitude of Christians (spoken or unspoken) toward non-Christians is (or ought to be) that their souls might be saved. “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved” (Romans 10:1). However, though the overall purpose for Jesus’ earthly ministry was for the salvation of souls (Luke 19:10), our Lord acted favorably and benevolently toward persons, including Gentiles, where the biblical text does not record His proffering salvation to their souls (Matthew 15:22-28); the Gospel of Christ was not taught directly to non-Jews until about 10 years after the establishment of the church (Acts 10). Furthermore, God “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45 NKJV).
Paul’s first letter to Timothy acknowledges that Christians ought to pray for non-Christians, first in self-interest for the welfare of Christians, and secondly, mindful overall that God desires all mankind to be saved.
I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:1-4)
Yet, the Christian’s disposition toward non-Christian rulers is to be favorable irrespective of whether those rulers become Christians. “Honour all men. Love the brotherhood. Fear God. Honour the king” (1 Peter 2:17; see also verses 13-17 and Romans 13:1-7). Therefore, (1) all Christians ought to whether spoken or unspoken desire lost souls to be saved, (2) Christians ought to pray for non-Christians irrespective of whether they ever obey the Gospel, and (3) to require spoken prayers to ask blessings for non-Christians only if those prayers include verbal references to the salvation of those same persons is to go beyond what is written (1 Corinthians 4:6) or making a law where God did not make one.
