Why Am I Easily Distracted by Sleep During Devotions
The experience of drowsiness during devotion, particularly prayer, is a phenomenon noted in various religious traditions and biblical accounts. The disciples of Jesus, for instance, were found sleeping when Jesus returned to them after praying in Gethsemane, prompting his question, "Why are you sleeping? Get up and pray so that you will not enter into temptation" [2]. John Gill suggests that their weariness could have stemmed from the day's fatigue, the Passover meal, the late hour, and especially their sorrow over Christ's words about his impending suffering [4].
The act of prayer requires focused attention and a mind disengaged from worldly distractions. John Calvin emphasizes that when entering into converse with God, the mind should lay aside "carnal thoughts and cares" that might interfere with the "direct and pure contemplation of God" [3]. This suggests that any physical or mental state that hinders such focus, including sleepiness, can impede effective devotion. The Babylonian Talmud similarly advises against praying while holding objects like phylacteries or a Torah scroll, or even a knife or money, because the concern that these items might fall would distract from prayer [5]. This principle extends to physical comfort and alertness, as a distracted mind cannot properly engage in prayer.
The early church fathers also discussed the importance of wakefulness for spiritual activity. John Chrysostom, for example, contrasts the vulnerability of sleep with the security of wakefulness, stating that "if we wake we shall not need the help of others; but if we sleep, the help of others will profit us nothing" [6]. Clement of Alexandria encourages believers to "keep awake for as long time as possible," reserving sleep only for health, and suggests that "devotion to activity begets an everlasting vigil" [9]. He further advises against allowing food to "weigh us down," implying that physical indulgence can contribute to drowsiness and hinder spiritual alertness [9].
While sleep is a natural and necessary human function, as acknowledged in Psalm 4:8, "I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety" [1], its intrusion into devotional time is often seen as a challenge to spiritual discipline. Matthew Henry, commenting on Psalm 119:147, notes David's consistent prayer life, which was aided by "hope in God's word," encouraging him to "continue instant in prayer, though the answer did not come immediately" [7]. This implies that a strong spiritual resolve can help overcome physical inclinations like drowsiness. Henry also highlights Christ's frequent retirements for prayer as an example for believers to maintain daily communion with God, without which "it is impossible that the soul should prosper" [10].
The distinction between sleep as a natural bodily function and sleep as a hindrance to spiritual engagement is important. Aquinas, in the Summa Theologica, discusses how certain involuntary bodily occurrences during sleep, while not necessarily sinful, might affect one's readiness for sacraments, emphasizing that "mortal sin alone necessarily prevents anyone from partaking of this sacrament" [8]. This suggests a theological understanding that natural bodily states, while sometimes inconvenient for spiritual practices, are distinct from moral failings. However, the consistent theme across these traditions is the call for intentionality and effort in maintaining spiritual vigilance during devotion.
Sources
- King James Version “[KJV] Psalms 4:8 — I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.”
- Luke “Luke 22:46 (BSB) — “Why are you sleeping?” He asked. “Get up and pray so that you will not enter into temptation.””
- 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”
- Matthew (Baptist/Reformed) “John Gill on Matthew 26:39: And he cometh unto the disciples,.... The three he took with him, Peter, James, and John, after he had finished his prayer, and findeth them asleep: many things might contribute to, and bring this drowsiness upon them; as the great fatigue they had had in preparing the passover in the day, the plentiful meal they had eaten at night, though without excess, and the lateness of the night, it being now probably midnight; but the chief reason of their sleepiness was their sorrow, as is expressed in Luk 22:45, what Christ had said to them of his soul troubles, and what ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 23b.2: The Sages taught: One may not hold phylacteries in his hand or a Torah scroll in his arm and pray, because his concern that the phylacteries or Torah scroll might fall will distract him from his prayer. And so too, with regard to sacred objects, one may not urinate with them in his hands and may not sleep with them in his hands, neither a deep sleep nor even a brief nap. Shmuel said: Not only should one holding phylacteries refrain from prayer, but one holding a knife, money, a bowl, or a loaf of bread have a similar status in that his concern that they might”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: we sleep, our goods are not in safety, how easy they are to be plotted against? But when we are awake, there needs not so much guarding. When we sleep, even with much guarding we often perish. There are doors, and bolts, and guards, and outer guards, and the thief has come upon us. Why then do I say this? Because, if we wake we shall not need the help of others; but if we sleep, the help of others will profit us nothing, but even with this we perish. It is a good thing to enjoy the prayer of the Saints, but it is when we ourselve”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:147: David goes on here to relate how he had abounded in the duty of prayer, much to his comfort and advantage: he cried unto God, that is, offered up to him his pious and devout affections with all seriousness. Observe, I. The handmaids of his devotion. The two great exercises that attended his prayers, and were helpful to them, were, 1. Hope in God's word, which encouraged him to continue instant in prayer, though the answer did not come immediately: "I cried, and hoped that at last I should speed, because the vision is for an appointed time, and at the end it wil”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 7: Article: Whether the seminal loss that occurs during sleep hinders anyone from receiving this sacrament? I answer that, There are two things to be weighed regarding the aforesaid movements: one on account of which they necessarily prevent a man from receiving this sacrament; the other, on account of which they do so, not of necessity, but from a sense of propriety. Mortal sin alone necessarily prevents anyone from partaking of this sacrament: and although these movements during sl”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. IX.--ON SLEEP. (part 3): sentiments, will keep awake for as long time as possible, reserving to himself only what in this respect is conducive to his own health; and that is not very usual. But devotion to activity begets an everlasting vigil after toils. Let not food weigh us down, but lighten us; that we may be injured as little as possible by sleep, as those that swim with weights hanging to them are weighed down. But, on the other hand, let temperance raise us as from the abyss beneath to the enterprises of w”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 6:12: In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself. I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4”