Pray without ceasing (1 Thessalonians 5:17)

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 83, a. 14, co.

The cause of prayer is the desire of charity, from which prayer ought to arise: and this desire ought to be in us continually, either actually or virtually, for the virtue of this desire remains in whatever we do out of charity; and we ought to "do all things to the glory of God" (1 Cor. 10:31). From this point of view prayer ought to be continual: wherefore Augustine says (ad Probam, Ep. cxxx, 9): "Faith, hope and charity are by themselves a prayer of continual longing." But prayer, considered in itself, cannot be continual, because we have to be busy about other works, and, as Augustine says (ad Probam. Ep. cxxx, 9), "we pray to God with our lips at certain intervals and seasons, in order to admonish ourselves by means of such like signs, to take note of the amount of our progress in that desire, and to arouse ourselves more eagerly to an increase thereof."

c. 1550 · Louis of Blois, Spiritual Works The Rule of the Spiritual Life, Chapter XXIV. Some Rules of Discretion with Regard to Exercises

Why art thou distressed that thou canst not be always occupied in prayer? If thy life is good, if thou carefully abstainest from sin, if thou employest thy time usefully, if thou dost truly humble thyself in the sight of the Lord, and sigh after God and thy heavenly home, thou dost always pray; for a holy life and holy desires are a continual prayer before God. It is, however, fitting that thou shouldst be devoted to the practice of prayer, so that thou mayest, if not continually, at least frequently, use pious doxologies and prayers.

1559 · John Calvin, Institutes of the Christian Religion 3.20.28

The reason why Paul enjoins, “Pray without ceasing; in every thing give thanks,” (1 Thess. 5:17, 18), is, because he would have us with the utmost assiduity, at all times, in every place, in all things, and under all circumstances, direct our prayers to God, to expect all the things which we desire from him, and when obtained ascribe them to him; thus furnishing perpetual grounds for prayer and praise.

1559 · John Calvin, Institutes of the Christian Religion 3.20.7

When will temptation give us a truce, making it unnecessary to hasten for help? Moreover, zeal for the kingdom and glory of God ought not to seize us by starts, but urge us without intermission, so that every time should appear seasonable. It is not without cause, therefore, that assiduity in prayer is so often enjoined. I am not now speaking of perseverance, which shall afterwards be considered; but Scripture, by reminding us of the necessity of constant prayer, charges us with sloth, because we feel not how much we stand in need of this care and assiduity.

1657 · Augustine Baker, Holy Wisdom (Sancta Sophia) The Third Treatise. Of Prayer, First Section. Of Prayer in General, Chapter IV. Of Prayer without Ceasing

For the soul is naturally in a continual exercise of some one desire or other, the which are not at all painful to her, being her natural employment, so that if by practice we can so rectify our desires as to place them upon their only true and proper object, which is God, it will necessarily follow that the soul should be in continual prayer. Si semper desideras, semper oras, saith St. Augustine; if thou dost continually desire (God) thou dost continually pray. Such desires, by custom, will become easy and as it were natural to the soul, and consequently, without any force used on the imagination or understanding, they may be continued without interruption, for they will flow as freely as breath from the lungs; and where such desires do abound, flowing from a holy inward temper of soul, there no employment will be undertaken that shall cross or prejudice such desires; on the contrary, they will give a tincture to all actions, directing them to the object of those desires, and thereby adding to the fervency of them.

1754 · John Wesley, Explanatory Notes on Ephesians 6.18

Praying always - At all times, and on every occasion, in midst of all employments, inwardly praying without ceasing. By the Spirit - Through the influence of the Holy Spirit. With all prayer - With all sort of prayer, public, private, mental, vocal.

1771–1772 · George Whitefield, Selected Sermons 2

‘Praying always', says the apostle, ‘with all manner of supplication.' ‘Watch and pray', says our Lord, ‘that ye enter not into temptation.' And he spake a parable, that his disciples should pray, and not faint. Not that our Lord would have us always upon our knees, or in our closets, to the neglect of our other relative duties. But he means, that our souls should be kept in a praying frame, so that we might be able to say, as a good man in Scotland once said to his friends on his death-bed, ‘Could these curtains, or could these walls speak, they would tell you what sweet communion I have had with my God here'.

1834 · Albert Barnes, Notes on the Bible: 1 Thessalonians 5.17

Pray without ceasing - See the notes on Rom 12:12. The direction here may be fairly construed as meaning: (1) That we are to be regular and constant in the observance of the stated seasons of prayer. We are to observe the duty of prayer in the closet, in the family, and in the assembly convened to call on the name of the Lord. We are not to allow this duty to be interrupted or intermitted by any trifling cause. We are so to act that it may be said we pray regularly in the closet, in the family, and at the usual seasons when the church prays to which we belong. (2) we are to maintain an uninterrupted and constant spirit of prayer. We are to be in such a frame of mind as to be ready to pray publicly if requested; and when alone, to improve any moment of leisure which we may have when we feel ourselves strongly inclined to pray. That Christian is in a bad state of mind who has suffered himself, by attention to worldly cares, or by light conversation, or by gaiety and vanity, or by reading an improper book, or by eating or drinking too much, or by late hours at night among the thoughtless and the vain, to be brought into such a condition that he cannot engage in prayer with proper feelings. There has been evil done to the soul if it is not prepared for communion with God at all times, and if it would not find pleasure in approaching his holy throne.

c. 1835 · Charles G. Finney, Lectures on Revivals of Religion 2

A Christian who has this spirit of prayer feels anxious for souls. It is the subject of his thoughts all the time, and makes him look and act as if he had a load on his mind. He thinks of it by day, and dreams of it by night. This is properly praying without ceasing.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 18.1-8

Should always pray. This does not mean that a person should be constantly performing the act of prayer. It means that a person should constantly keep up the habit of prayer and endeavor to be always in a prayerful frame of mind.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Thessalonians 5.17

The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.

1872 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 18 (1872) 1039

But, perhaps, the last meaning that I shall give has the most of the truth of the text in it, namely this: Let all your actions be consistent with your prayers, and be in fact a continuation of your prayers. If I am to pray without ceasing, it cannot mean that I am always to be in the act of direct devotion; for the human mind, as at present constituted, needs variety of occupation, and it could not without producing madness or imbecility continue always in the exercise of one function. We must, therefore, change the modus or the manner of operation if we are ceaselessly to continue in prayer. We must pursue our prayers, but do it in another manner.

1872 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 18 (1872) 1039

If I am to pray without ceasing, then every second must be suitable for prayer, and there is not one unholy moment in the hour, nor one unaccepted hour in the day, nor one unhallowed day in the year. The Lord has not appointed a certain week for prayer, but all weeks should be weeks of prayer: neither has he said that one hour of the day is more acceptable than another. All time is equally legitimate for supplication, equally holy, equally accepted with God, or else we should not have been told to pray without ceasing.

1883 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 29 (1883) 1742

Though you cannot always be speaking in prayer, you can always be desiring in prayer. The miser is always desiring riches, though he is not always talking about his gold and silver. And the man who loves his fellow men and desires their profit is really always praying for their benefit, though he is not always lifting up his voice in supplication. "Since the day we heard it," says Paul, "we do not cease to pray for you." The act of prayer is blessed, but the habit of prayer is more blessed—and the spirit of prayer is the most blessed of all—and it is this that we can continue for months and years. The act of prayer must, from force of circumstances, be sometimes stopped, but the habit of prayer should be fixed and unvarying. And the spirit of prayer, which is fervent desire, should be perpetual and abiding.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 31

It is the sight of this, the sight of the ever-praying Christ as our life, that enables us to pray without ceasing. Because His priesthood is the power of an endless life, that resurrection-life that never fades and never fails, and because His life is our life, praying without ceasing can become to us nothing less than the life-joy of heaven.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 31

Because everything is weighed and tested by the one thing that fills the heart—the glory of God, and because the soul has learnt that only what is of God can really be to Him and His glory, the whole life becomes a looking up, a crying from the inmost heart, for God to prove His power and love and so show forth His glory. The believer awakes to the consciousness that he is one of the watchmen on Zion’s walls, one of the Lord’s remembrancers, whose call does really touch and move the King in heaven to do what would otherwise not be done. He understands how real Paul’s exhortation was, ‘praying always with all prayer and supplication in the Spirit for all the saints and for me,’ and ‘continue in prayer, withal praying also for us.’ To forget oneself, to live for God and His kingdom among men, is the way to learn to pray without ceasing.

1892 · James Denney, The Expositor's Bible: The Epistles to the Thessalonians The First Epistle to the Thessalonians, XIV. The Standing Orders of the Gospel

It is with such thoughts present to the mind that some would interpret the command, "Pray without ceasing." "Cherish a spirit of prayer," they would render it, "and make devotion the true business of life. Cultivate the sense of dependence on God; let it be part of the very structure of your thoughts that without Him you can do nothing, but through His strength all things." But this is, in truth, to put the effect where the cause should be. This spirit of devotion is itself the fruit of ceaseless prayers; this strong consciousness of dependence on God becomes an ever-present and abiding thing only when in all our necessities we betake ourselves to Him. Occasions, we must rather say, if we would follow the Apostle's thought, are never wanting, and will never be wanting, which call for the help of God; therefore, pray without ceasing. It is useless to say that the thing cannot be done, before the experiment has been made. There are few works that cannot be accompanied with prayer; there are few indeed that cannot be preceded by prayer; there are none at all that would not profit by prayer. Take the very first work to which you must set your mind and your hand, and you know it will be better done if, as you turn to it, you look up to God and ask His help to do it well and faithfully, as a Christian ought to do it for the Master above.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Thessalonians 5.16-18

The peculiarity and the stringency of these three precepts is the unbroken continuity which they require. To rejoice, to pray, to give thanks, are easy when circumstances favour, as a taper burns steadily in a windless night; but to do these things always is as difficult as for the taper's flame to keep upright when all the winds are eddying round it. 'Evermore'—'without ceasing'—'in everything'—these qualifying words give the injunctions of this text their grip and urgency. The Apostle meets the objections which he anticipates would spring to the lips of the Thessalonians, to the effect that he was requiring impossibilities, by adding that, hard and impracticable as they might think such a constant attitude of mind and heart, 'This is the will of God in Christ Jesus concerning you.'

1909 · Alexander Maclaren, Expositions of Holy Scripture: Romans 12.12

If you pray without ceasing you can rejoice without ceasing. But can I pray without ceasing? Not if by prayer you mean only words of supplication and petition, but if by prayer you mean also a mental attitude of devotion, and a kind of sub-conscious reference to God in all that you do, such unceasing prayer is possible. Do not let us blunt the edge of this commandment, and weaken our own consciousness of having failed to obey it, by getting entangled in the cobwebs of mere curious discussions as to whether the absolute ideal of perfectly unbroken communion with God is possible in this life. At all events it is possible to us to approximate to that ideal a great deal more closely than our consciences tell us that we ever yet have done. If we are trying to keep our hearts in the midst of daily duty in contact with God, and if, ever and anon in the press of our work, we cast a thought towards Him and a prayer, then joy and hope and patience will come to us, in a degree that we do not know much about yet, but might have known all about long, long ago.

1918 · Abraham Kuyper, To Be Near Unto God 70. Mine Eyes Are Ever Towardthe Lord

Do not say, that prayer without ceasing, always to be blessed in God, always to be looking unto the Lord, to set him always before you, and to fix your eyes ever upon him, is simply impossible, because from the nature of the case, human life, surroundings, business cares and daily duties forbid it. For in this sense both David and Paul knew well that life is not ceaseless devotion and the world no monastery cell. But it was not meant this way by either Psalmist or Apostle. There are moments when on our knees we are alone with God and pray. There are moments when we retire to some secluded spot, in order to lose ourselves in thinking on God. There are moments when we shake ourselves free from every care and consideration of this life, in order to engage ourselves solely and alone with the things of the hidden life. It must be confessed that for first beginners this is about the only form in which they can imagine prayer, fellowship with God, and looking unto him, to be possible. Life to them is still divided into two parts. A life without God, broadly extending itself in the world, and alongside of this and apart from the world an exceedingly limited life with God. They have grasped something of the kingdom of heaven, but the life of the world is still the real life to them, and as an oasis in the wilderness of this worldly life, there are moments in which they devote themselves to God. And as long as such is the case, of course, prayer without ceasing, rejoicing evermore, and continual abiding with God, is impossible. For then there is no indwelling in God, but dwelling in the world, in order to go out from it now and then for a few moments of interview with God.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: 1 Thessalonians 1.2

Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite."

c. 232–235 · Origen, On Prayer Chapter VII. Answer To Objections: The True Place Of Prayer In Man’s Life

Now, since the performance of actions enjoined by virtue or by the commandments is also a constituent part of prayer, he prays without ceasing who combines prayer with right actions, and becoming actions with prayer. For the saying “pray without ceasing” can only be accepted by us as a possibility if we may speak of the whole life of a saint as one great continuous prayer. Of such prayer what is usually termed prayer is indeed a part, and ought to be performed at least three times each day, as is plain from the account of Daniel who, in spite of the grave danger that impended, prayed three times daily.

c. 426–429 · John Cassian, Conferences (Conlationes) 10.10

And so for keeping up continual recollection of God this pious formula is to be ever set before you. “O God, make speed to save me: O Lord, make haste to help me,” for this verse has not unreasonably been picked out from the whole of Scripture for this purpose. For it embraces all the feelings which can be implanted in human nature, and can be fitly and satisfactorily adapted to every condition, and all assaults. Since it contains an invocation of God against every danger, it contains humble and pious confession, it contains the watchfulness of anxiety and continual fear, it contains the thought of one’s own weakness, confidence in the answer, and the assurance of a present and ever ready help. For one who is constantly calling on his protector, is certain that He is always at hand.

1608 · Francis de Sales, Introduction to the Devout Life 2.13

Read the pious epitaph written for S. Paula by S. Jerome; it is marvellous therein to see how she conceived spiritual thoughts and aspirations at every turn. Now, in the practice of this spiritual retreat and of these ejaculatory prayers the great work of devotion lies: it can supply all other deficiencies, but there is hardly any means of making up where this is lacking. Without it no one can lead a true contemplative life, and the active life will be but imperfect where it is omitted: without it rest is but indolence, labour but weariness,—therefore I beseech you to adopt it heartily, and never let it go.

1834 · Albert Barnes, Notes on the Bible: Romans 12.12

in addition to all this, Christians may be in the habit of praying to God without the formality of retirement, God looks upon the heart; and the heart may pour forth its secret desires to Him even when in business, when conversing with a friend, when walking, when alone, and when in society. Thus, the Christian may live a life of prayer; and it shall be one of the characteristics of his life that he prays! By this he shall be known; and in this he shall learn the way to possess peace in religion:

1906 · Hugh Latimer, Sermons prayer.5

But you must not take my sayings after such sort, as though you should do nothing but sit and pray; and yet you should have your dinner and supper made ready for you. No, not so: but you must labour, you must do the work of your vocation. Quaerite regnum Dei, “Seek the kingdom of heaven”: you must set those two things together, works and prayer. He that is true in his vocation, doing according as God willeth him to do, and then prayeth unto God, that man or woman may be assured of their living; as sure, I say, as God is God.

1906 · Hugh Latimer, Sermons prayer.7

We were wont to have Sacrificium missae, “The sacrifice of the mass”; which was the most horrible blasphemy that could be devised, for it was against the dignity of Christ and his passion; but this sacrifice of thanksgiving every one may make, that calleth with a faithful heart upon God in the name of Christ. Therefore let us at all times, without intermission, offer unto God the sacrifice of thanksgiving; that is to say, let us at all times call upon him, and glorify his name in all our livings. When we go to bed-ward, let us call upon him; when we rise, let us do likewise.

c. 386–397 · John Chrysostom, Homilies on Ephesians (In epistulam ad Ephesios homiliae 1-24) 24

“Praying at all seasons,” saith he, “in the Spirit.” That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life. Therefore, is there need not only that we “pray without ceasing,” but also, that we should do so “watching;—and watching,” saith he, “thereunto.” Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table” (Matt. xv. 27.), and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man (Luke xviii. 1–7.)? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. (Luke xi. 5–8.) This is to be watchful.

c. 398–404 · John Chrysostom, Homilies on Colossians (In epistulam ad Colossenses homiliae 1-12) 10

“Continue in prayer, watching therein with thanksgiving.” For, since continuing in prayers frequently makes persons listless, therefore he saith, “watching,” that is, sober, not wandering. For the devil knoweth, he knoweth, how great a good prayer is; therefore he presseth heavily. And Paul also knoweth how careless many are when they pray, wherefore he saith, “continue” in prayer, as of somewhat laborious, “watching therein with thanksgiving.” For let this, he saith, be your work, to give thanks in your prayers both for the seen and the unseen, and for His benefits to the willing and unwilling, and for the kingdom, and for hell, and for tribulation, and for refreshment.

c. 426–429 · John Cassian, Conferences (Conlationes) 10.14

There are three things which make a shifting heart steadfast, watchings, meditation, and prayer, diligence in which and constant attention will produce steadfast firmness of mind. But this cannot be secured in any other way unless all cares and anxieties of this present life have been first got rid of by indefatigable persistence in work dedicated not to covetousness but to the sacred uses of the monastery, that we may thus be able to fulfil the Apostle’s command: “Pray without ceasing.” For he prays too little, who is accustomed only to pray at the times when he bends his knees. But he never prays, who even while on his bended knees is distracted by all kinds of wanderings of heart.

c. 426–429 · John Cassian, Conferences (Conlationes) 9.2

The aim of every monk and the perfection of his heart tends to continual and unbroken perseverance in prayer, and, as far as it is allowed to human frailty, strives to acquire an immovable tranquillity of mind and a perpetual purity, for the sake of which we seek unweariedly and constantly to practise all bodily labours as well as contrition of spirit. And there is between these two a sort of reciprocal and inseparable union. For just as the crown of the building of all virtues is the perfection of prayer, so unless everything has been united and compacted by this as its crown, it cannot possibly continue strong and stable. For lasting and continual calmness in prayer, of which we are speaking, cannot be secured or consummated without them, so neither can those virtues which lay its foundations be fully gained without persistence in it.

1548 · John Calvin, Commentary on Ephesians 6.18

When everything flows on prosperously, — when we are easy and cheerful, we seldom feel any strong excitement to prayer, — or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass, — on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.

1548 · John Calvin, Commentary on Colossians 4.2

Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness. He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 4.7.3

Our desires must be lasting, and our prayers frequent, assiduous, and continual; not asking for a blessing once, and then leaving it, but daily renewing our suits, and exercising our hope, and faith, and patience, and long-suffering, and religion, and resignation, and self-denial, in all the degrees we shall be put to. This circumstance of duty our blessed Saviour taught, saying, that ‘men ought always to pray, and not to faint.’ Always to pray, signifies the frequent doing of the duty in general; but because we cannot always ask several things, and those are such as concern our great interest, the precept comes home to this very circumstance; and St. Paul calls it ‘praying without ceasing;’ and himself in his own case gave a precedent—‘For this cause I besought the Lord thrice.’

1655–1662 · William Gurnall, The Christian in Complete Armour Part 12. DIRECTION XI.—SECOND GENERAL PART. [How to perform the duty commanded—a

The first reason may be taken from God, who, to show his great delight in his children’s prayers, lets his door stand always wide open, that whenever we have but a heart, and will be so kind as to step in to visit him with a prayer at what hour of the day or night soever it be, we shall be welcome. Nay, he doth not only give us a liberty, but he lays it as a law upon us, to let him hear from us as oft as possibly we can, and therefore commands us to ‘pray without ceasing,’ I Thes. 5:17, and ‘whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him,’ Col. 3:17. What do these and such like places signify, but that we should take every occasion that his Spirit and providence bring to our hand to the lifting our hearts up to him in prayer? And can we suppose that a prayer at our first setting forth in the morning, with never thinking of God any more till we come to our round for prayer at night again, will pass for a praying continually? When a father chargeth his son, that lives abroad, to let him as oft as may be hear from him, though he doth not expect a long epistle from him by every messenger that comes that way, yet he looks for some short remembrance of his duty by word of mouth, and that is accepted, till he hath more leisure to write his full mind. God bids pray continually. Now, he knows we cannot be always on our knees in the solemn performance of this duty. But, therefore, he expects to hear the oftener from us in these occasional remembrances of him—hinted to us all along the day by emerging providences—which the Holy Spirit stands ready as our messenger to convey unto him.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 12. DIRECTION XI.—SECOND GENERAL PART. [How to perform the duty commanded—a

To pray always may import as much as to pray in all conditions; that is, in prosperity as well as in adversity. So Calvin takes it: omni tempore perinde valet, atque tam prosperis quâm adversis—it holds at all times equally, and as much in prosperity as in adversity. Indeed, when God doth afflict, he puts an especial season for prayer into our hands; but when he enlargeth our state, he doth not discharge us of the duty, as if we might then lay it aside, as the traveller doth his cloak when the weather is warm. Prayer is not a winter garment. It is then to be worn indeed; but not to be left off in the summer of prosperity. If you would find some at prayer you must stay till it thunders and lightens; not go to them except it be in a storm or tempest. These are like some birds that are never heard to cry or make a noise but in or against foul weather. This is not to pray always; not to serve God, but to serve ourselves of God; to visit God, not as a friend for love of his company, but as a mere beggar for relief of our present necessity; using prayer as that pope is said to have used preaching, for a net to compass in some mercy we want, and when the fish is got then to throw away the duty. Well, Christian, take heed of this; thou hast arguments enough to keep this duty always on its wheels, let thy condition be what it will.

c. 1714 · Samuel Rosewell, Commentary on Ephesians 6.10-18

Not as though we were to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be done in their place and season; but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others' necessities call us to it. We must always keep up a disposition to prayer, and should intermix ejaculatory prayers with other duties, and with common business. Though set and solemn prayer may sometimes be unseasonable (as when other duties are to be done), yet pious ejaculations can never be so. We must pray with all prayer and supplication, with all kinds of prayer: public, private, and secret, social and solitary, solemn and sudden; with all the parts of prayer: confession of sin, petition for mercy, and thanksgivings for favours received. We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God's good Spirit.

c. 1714 · Daniel Mayo, Commentary on 1 Thessalonians 5.16-22

We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in prayer, till we come to that world where prayer shall be swallowed up in praise. The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work.

1872 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 18 (1872) 1039

Never suspend the regular offering of prayer. You will, if you are a watchful Christian, have your times of daily devotion, fixed not by superstition, but for your convenience and remembrance; just as David, three times a day, and as another saint, seven times a day, sought the Lord: now be sure to keep up this daily prayer without intermission. This advice will not comprehend the whole range of the text, I am not pretending that it does; I am only mentioning it now as supplementary to other thoughts. 'Pray without ceasing;' that is, never give up the morning prayer, nor the evening prayer, nor the prayer at midday if such has grown to be your habit. If you change hours and times, as you may, yet keep up the practice of regularly recurring retirement, meditation, and prayer. You may be said to continue in prayer if your habitual devotions be maintained.

1902 · Alexander Maclaren, The Expositor's Bible: Colossians 23

We must make distinct and resolute efforts to rouse ourselves—we must concentrate our attention and apply the needed stimulants, and bring the interest and activity of our whole nature to bear on this work of continual prayer, else it will become drowsy mumbling as of a man but half awake. The world has strong opiates for the soul, and we must stedfastly resist their influence, if we are to “continue in prayer.” One way of so watching is to have and to observe definite times of spoken prayer. We hear much now-a-days about the small value of times and forms of prayer, and how, as I have been saying, true prayer is independent of these, and needs no words. All that, of course, is true; but when the practical conclusion is drawn that therefore we can do without the outward form, a grave mistake, full of mischief, is committed. I do not, for my part, believe in a devotion diffused through a life and never concentrated and coming to the surface in visible outward acts or audible words; and, as far as I have seen, the men whose religion is spread all through their lives most really are the men who keep the central reservoir full, if I may so say, by regular and frequent hours and words of prayer.