Here’s why Scripture tells us to be bold in prayer

In Scripture, confidence and trust are grounded in God’s character and promises. In biblical languages, Hebrew and Greek, these words (batach, pepoithēsis, and parrēsia) offer profound insights. Each term draws from a rich cultural and spiritual heritage. Pepoithēsis, for example, carries echoes of the Greek world’s deep reverence for persuasion (peithō), a value so significant that it was even personified as a goddess.

The Hebrew batach conveys a trust marked by total reliance and security. Its etymological roots suggest the safety of one who finds refuge in something steadfast. In Scripture, this word often highlights the exclusivity of trust in God:

This trust is not just some transient emotional state. It is rather active, steady, and thus transformative, calling for constant trust in God’s care and wisdom. It contrasts sharply, as seen in the text, with reliance in fleeting human powers and circumstances.

The Greek word pepoithēsis comes from the verb peithō, meaning “to persuade” and, consequently, “to be convinced.” This term refers to a relationship of trust born out of persuasion — an act that requires not coercion but reason, credibility, and relational depth. In biblical usage, pepoithēsis refers to the confidence that arises when one is convinced of God’s faithfulness:

Unlike blind faith, pepoithēsis is built on evidence of God’s trustworthiness, whether through His works in creation, His actions in history, or the personal experience of His grace.

In the ancient Greek world, peithō was a cornerstone of civilization. The ability to persuade — to shape opinions and inspire action through words—was considered both an art and a vital skill. It was so revered that Peithō, the personification of persuasion, was worshipped as a goddess. She was associated with eloquence, charm, and the power of speech to unite, influence, and lead.

This cultural backdrop underscores the significance of persuasion in biblical times. The world of the New Testament was one where rhetoric shaped society. Great orators, philosophers, and statesmen relied on logos (reason), pathos (emotion), and ethos (credibility) to sway their audiences. The power of the spoken word to convey truth, motivate action, and build trust was both celebrated and feared.

The New Testament writers naturally engaged this cultural context by presenting the Gospel as a message that persuades hearts and minds. Paul, for instance, frequently appealed to peithō in his letters, as seen in 2 Corinthians 5:11:“We try to persuade (peithō) others”.

Paul’s reliance on persuasion reflects his confidence that the Gospel is inherently compelling. It also acknowledges the relational dynamic of trust: people are persuaded not only by arguments but by the authenticity of those who share the message.

The Greek word parrēsia builds on the idea of persuasion by emphasizing freedom and boldness in expression. Derived from pan (all) and rhēsis (speech), parrēsia originally referred to the courage to speak openly in public assemblies. By New Testament times, it had acquired spiritual significance, referring also to the believer’s boldness before God and in witnessing to the world. Consider Hebrews 10:19:

The Acts of the Apostles highlights parrēsia as the hallmark of early Christian preaching. For example, Peter and John astonished the Sanhedrin with their fearless proclamation of the Gospel: “When they saw the courage (parrēsia) of Peter and John and realized that they were unschooled, ordinary men, they were astonished” (Acts 4:13).

Together, batach, pepoithēsis, and parrēsia reveal that trust in God is relational, rational, and transformative. Trust is built as God persuades us through His word, works, and Spirit, leading us to boldness in our relationship with Him and our witness to the world.

The Catechism of the Catholic Church clearly states that “Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: ‘Wage the good warfare, holding faith and a good conscience’” (CCC 162). Faith, like persuasion, is relational, involving our intellect, will, and heart.

By drawing on the rich traditions of Hebrew trust and Greek persuasion, we find that the Scriptures invite us into a life of confident surrender. This trust transforms fear into peace, doubt into assurance, and hesitation into boldness, calling us to live as witnesses of God’s unwavering faithfulness.

This article draws upon insights from the Etymological Dictionary of Biblical Hebrew: Based on the Commentaries of Samson Raphael Hirsch and the Etymological Dictionary of Greek (2010) by Robert Beekes. Commentaries are informed by these sources but are not exhaustive or definitive. Readers are encouraged to consult the original texts for deeper study and context.