Ever since I started reading material written by Contemplative Spirituality (going by the terms Contemplative Prayer; Centering Prayer; Meditation; or Contemplation) advocates in the 1990s, I have come across their content citing Bible passages using the words “silent” or “silence” in an effort to support the Contemplative concept and promotion of silence, especially as it relates to the alleged Disciplines of Silence and Solitude (which usually go together, along with being still). However, thus far, when read in context, none of the passages cited support a biblical teaching of practicing silence or solitude. This article looks at two such passages.
REVELATION 8
One passage often cited to advocate a practice of silence is Revelation 8:1:
When he opened the seventh seal, there was silence in heaven for about half an hour.
Is this a passage supportive of being silent, to not speak or perhaps to not even think? Revelation 8:1 does not teach we must be silent. Rather, the silence in this passage is one of sober awe of the seventh seal having been opened. Right after this silence, there is a dramatic event where the prayers of the saints are added to a golden censer, and an angel hurls it to the earth. This is followed by thunder, lightning, and an earthquake.
The silence in verse 1 is a vivid contrast to the noise of the thunder, lightning, and earthquake which signify God’s judgment. Then hail and blood are hurled into the sea, followed by more disasters, with an eagle pronouncing “woe, woe, woe to those who live on the earth” (v. 13).
This passage showcases God’s mighty judgment and wrath being poured out on earth. It is a severely grave event (read the rest of the chapter) and so the silence anticipating it is equally grave.
Looking at the context, chapter 6 of Revelation covers the opening of the first 6 seals in 17 verses, followed by an interlude in chapter 7. But the opening of the seventh seal takes up the whole of chapter 8. So, the interlude of chapter 7 and the silence in verse 1 serves as a way to separate the opening of the seventh seal from the opening of the first six, giving the seventh seal more weight.
The context makes it clear that this has nothing to do with a teaching about silence nor does it endorse silence as a discipline.
There are many interpretations of Revelation; this article is not addressing those. The point of this article is to demonstrate how verse 1 in chapter 8 about the silence fits into the passage and context, and that it does not support the idea of silence promoted in Contemplative practices.
The Silence in Habakkuk
The second chapter of Habbakkuk, verse 20, is also cited by Contemplative advocates to support silence:
But the LORD is in His holy temple.
Let all the earth be silent before Him.
Is this a command that we must be silent when approaching God or praying? Certainly being silent is natural if one is pondering or considering the majesty of God. But is silence a necessary part of “true” prayer or contemplation? (Never mind the fact that “contemplation” does not mean normal pondering in Contemplative practices but rather a series of techniques).
Also interesting is that in contrast to the silence, verse 11 tells us that the “stones will cry out from the wall” as a witness against the people of God (see connections to Joshua 24:27 and Luke 19:40). Looking at the context of verse 20 gives the answer about the silence:
“What benefit is a carved image when its maker has carved it,
Or a cast metal image, a teacher of falsehood?
For its maker trusts in his own handiwork
When he fashions speechless idols.
Woe to him who says to a piece of wood, ‘Awake!’
To a mute stone, ‘Arise!’
That is your teacher?
Behold, it is overlaid with gold and silver,
Yet there is no breath at all inside it.
But the LORD is in His holy temple.
Let all the earth be silent before Him.” Verses 18-20
The prophet uses the irony of “speechless idols” who have “no breath” to contrast and highlight an authentic silence of awe when considering God’s majesty. The idols are silent because they are wood or metal and cannot speak. But the silence before God’s presence in his temple (at that time) is from respect and awe due to God and God alone, and the lack of words in the face of his coming judgment.
This passage is part of a larger context foretelling God’s judgment of his people’s idolatry and disobedience through the Babylonian captivity. It is immediately followed by Habakkuk’s prayer to God in the third chapter.
As we see from both passages in Revelation and Habakkuk, silence was the only response when confronted with God’s judgment because no one could rightly defend themselves to God.
This biblical silence that honors God’s splendor and judgment has been distorted into an idol in Contemplative practices, a way for man to feel more experientially spiritual. But it is not biblical spirituality. It is a counterfeit that is empty and unrelated to scripture or to God. This misuse of these passages is very similar to the misuse of Ps. 46:10, rendered in some versions as “Be still and know that I am God” (but translated as “Cease striving” in the NAS).
Silence in the Bible usually indicates awe or reverence toward God’s greatness, and/or fear in the face of God’s judgment. It arises as a natural response to who God is and should not be taught as a supposed behavior or discipline, especially in light of the true meaning of such passages.
See related two part article on two of Ruth Haley Barton’s most popular books, including her Invitation to Silence and Solitude: