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Encouragement for Persistent Prayer in the Face of Slow Progress

Persistent prayer, particularly in the face of slow progress or affliction, is a recurring theme in Christian scripture and theological tradition, emphasizing steadfastness, hope, and reliance on God's will [1, 2, 3, 4]. The Bible exhorts believers to "continue steadfastly in prayer" (Romans 12:12; Colossians 4:2) and to "pray continually" (1 Thessalonians 5:17, Geneva 1599) [1, 2, 3]. This persistence is not merely a repetitive act but an expression of a deeper spiritual disposition, characterized by watchfulness and thanksgiving [2].

Prayer itself is understood as a direct address to God, an "intercourse of the soul with God," which can be oral or mental, occasional or constant [5]. It involves "beseeching the Lord," "pouring out the soul," and "drawing near to God" [5]. Such prayer presupposes a belief in God's personality, His ability, and His willingness to engage with humanity [5].

The call to persistent prayer is often linked to the experience of affliction and trials. James 5:13 asks, "Is any among you afflicted? let him pray" [9]. In times of trouble, believers are encouraged to pray for God's consideration of their plight, for His presence and support, for divine comfort, and for deliverance [6]. This aligns with the broader biblical teaching that trials can lead to patience, which in turn produces experience and hope (Romans 5:3-4; James 1:3) [7]. Patience is also to be exercised in waiting for God and for Christ [7].

John Calvin, in his Institutes of the Christian Religion, acknowledges that the necessity for prayer is not always equal, but he stresses that human sluggishness requires constant stimulation to pray earnestly when occasion demands [9]. He refers to this as a "seasonable time" when God "may be found" [9]. Calvin also notes that David, in one psalm, repeated the same prayer almost ten times, indicating the strong necessity that urged him to pray [14]. Similarly, Paul prayed for the churches without ceasing, desiring that they might be filled with the knowledge of God's will [14]. This highlights that persistence in prayer is not just for individual needs but also for the spiritual growth and well-being of the wider community [14].

The concept of "continuing steadfastly in prayer" (Romans 12:12) is seen as a characteristic of saints and an evidence of reconciliation with God [4]. It is maintained through the power of God and Christ, and through Christ's intercession [4]. This steadfastness is also commanded in other contexts, such as in cleaving to God and in the work of the Lord [8].

Calvin further explains that perseverance in prayer is facilitated when believers frame their minds to obedience and allow themselves to be governed by the laws of Divine Providence [11]. By subordinating their will to God's, they learn to persevere, suspending their own desires and trusting in God's timing and method [11]. This perspective emphasizes that prayer is not about dictating to God but about aligning with His will [11].

The Torrey's Topical Textbook lists "perseverance" as an evidence of reconciliation with God and belonging to Christ, and a characteristic of saints [4]. It should be manifested in seeking God, waiting upon God, and in prayer [4]. This perseverance is maintained through the power of God and Christ, and through Christ's intercession [4].

The New Testament frequently emphasizes the importance of constant prayer. Paul's exhortation to "pray continually" (1 Thessalonians 5:17) is interpreted by Matthew Henry as a call to spiritual joy, noting that while creature comforts are fleeting, joy in God can be experienced "evermore" [10]. This suggests that persistent prayer is intertwined with a continuous state of spiritual rejoicing and reliance on God [10]. John Gill, commenting on Colossians 4:2, states that the command to "continue in prayer" applies to all church members, not just specific groups, and implies prayer to God, through Christ, and with the assistance of the Holy Spirit [12].

Calvin also connects persistent prayer with thanksgiving, noting that while we make supplication for others, we should also give thanks for their prosperity and success, recognizing God's goodness to all [13]. This dual emphasis on supplication and thanksgiving underscores a comprehensive approach to persistent prayer, acknowledging both needs and blessings [13].

The efficacy of prayer, according to Thomas Aquinas in his Summa Theologica, is twofold: it causes spiritual consolation and has efficacy in meriting and impetrating [15]. Prayer is meritorious because it proceeds from charity, which is rooted in the eternal good that believers hope to enjoy [15]. This scholastic view highlights the intrinsic value of prayer as a virtuous act, contributing to spiritual growth and meriting divine favor [15].

Sources

  1. Romans “rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; -- Romans 12:12”
  2. Colossians “Continue steadfastly in prayer, watching therein with thanksgiving; -- Colossians 4:2”
  3. I Thessalonians “I Thessalonians 5:17 (Geneva1599) — Pray continually.”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Perseverance — An evidence of reconciliation with God -- Col 1:21-23. An evidence of belonging to Christ -- Joh 8:31; Heb 3:6,14. A characteristic of saints -- Pr 4:18. To be manifested in Seeking God. -- 1Ch 16:11. Waiting upon god. -- Ho 12:6. Prayer. -- Ro 12:12; Eph 6:18. Well-doing. -- Ro 2:7; 2Th 3:13. Continuing in the faith. -- Ac 14:22; Col 1:23; 2Ti 4:7. Holding fast hope. -- Heb 3:6. Maintained through The power of God. -- Ps 37:24; Php 1:6. The power of Christ. -- Joh 10:28. The intercession of Christ. -- Lu 22:31,32; Joh 17:11. The fear of God. -- Jer 32”
  5. 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”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Affliction, Prayer Under — Exhortation to -- Jas 5:13. That God would consider our trouble -- 2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1. For the presence and support of God -- Ps 10:1; 102:2. That the Holy Spirit may not be withdrawn -- Ps 51:11. For divine comfort -- Ps 4:6; 119:76. For mitigation of troubles -- Ps 39:12,13. For deliverance -- Ps 25:17,22; 39:10; Isa 64:9-12; Jer 17:14. For pardon and deliverance from sin -- Ps 39:8; 51:1; 79:8. That we may be turned to God -- Ps 80:7; 85:4-6; Jer 31:18. For divine teaching and direction -- Job 34:32; Ps 27:11; 143:10. Fo”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Patience — God, is the God of -- Ro 15:5. Christ, an example of -- Isa 53:7; Ac 8:32; Mt 27:14. Enjoined -- Tit 2:2; 2Pe 1:6. Should have its perfect work -- Jas 1:4. Trials of saints lead to -- Ro 5:3; Jas 1:3. Produces Experience. -- Ro 5:4. Hope. -- Ro 15:4. Suffering with, for well-doing, is acceptable with God -- 1Pe 2:20. To be exercised Running the race set before us. -- Heb 12:1. Bringing forth fruits. -- Lu 8:15. Well-doing. -- Ro 2:7; Ga 6:9. Waiting for God. -- Ps 37:7; 40:1. Waiting for Christ. -- 1Co 1:7; 2Th 3:5. Waiting for the hope of the gospel. -- R”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Steadfastness — Exhibited by God in all his purposes and ways -- Nu 23:19; Da 6:26; Jas 1:17. Commanded -- Php 4:1; 2Th 2:15; Jas 1:6-8. Godliness necessary to -- Job 11:13-15. Secured by The power of God. -- Ps 55:22; 62:2; 1Pe 1:5; Jude 1:24. The presence of God. -- Ps 16:8. Trust in God. -- Ps 26:1. The intercession of Christ. -- Lu 22:31,32. A characteristic of saints -- Job 17:9; Joh 8:31. Should be manifested In cleaving to God. -- De 10:20; Ac 11:23. In the work of the Lord. -- 1Co 15:58. In continuing in the Apostles' doctrine. -- Ac 2:42. In holding fast our”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: 7. If it is objected, that the necessity which urges us to pray is not always equal, I admit it, and this distinction is profitably taught us by James: “Is any among you afflicted? let him pray. Is any merry? let him sing psalms,” ( James 5:13 ). Therefore, common sense itself dictates, that as we are too sluggish, we must be stimulated by God to pray earnestly whenever the occasion requires. This David calls a time when God “may be found,” (a seasonable time); because, as he declares in several other passages, that the more hardly”
  10. 1 Thessalonians (Nonconformist/Puritan) “Matthew Henry on 1 Thessalonians 5:16: Here we have divers short exhortations, that will not burden our memories, but will be of great use to direct the motions of our hearts and lives; for the duties are of great importance, and we may observe how they are connected together, and have a dependence upon one another. 1. Rejoice evermore, Th1 5:16. This must be understood of spiritual joy; for we must rejoice in our creature-comforts as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but, if we do rejoice in God, we may do that evermore. In him our joy will b”
  11. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: procedure seems to him best, in respect of method, time, and place. For before we offer up any petition for ourselves, we ask that his will may be done, and by so doing place our will in subordination to his, just as if we had laid a curb upon it, that, instead of presuming to give law to God, it may regard him as the ruler and disposer of all its wishes. 51. If, with minds thus framed to obedience, we allow ourselves to be governed by the laws of Divine Providence, we shall easily learn to persevere in prayer, and suspending our o”
  12. Colossians (Baptist/Reformed) “John Gill on Colossians 4:2: Continue in prayer,.... This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in pr”
  13. CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 9.3: earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements. And thanksgivings . As to this term, there is no obscurity; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when “he maketh his sun to rise on the good and the bad,”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 38: he does not once only, but in one psalm repeats the same prayer almost ten times, the repetition intimating how strong the necessity which urged him to pray. What he thus asked for himself alone, Paul prays for the churches in general. “For this cause,” says he, “we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding; that you might walk worthy of the Lord,” &c. ( Col. 1:9, 10 ). Whenever he represents this as ”
  15. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 15: Article: Whether prayer is meritorious? I answer that, As stated above (Article [13]) prayer, besides causing spiritual consolation at the time of praying, has a twofold efficacy in respect of a future effect, namely, efficacy in meriting and efficacy in impetrating. Now prayer, like any other virtuous act, is efficacious in meriting, because it proceeds from charity as its root, the proper object of which is the eternal good that we merit to enjoy. Yet prayer proceeds from charity through the med”
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