(Audio version; Music: "Touch The Sky" by: Hillsong United and "Great I AM" by: WorshipMob)
Introduction
Silence and solitude are not necessarily prized in our
culture. Silence and solitude are an odd paradox that most people just can’t
seem to grasp. In our fast-paced world of constant connectivity, we tend to
forget that we hear best when we are in the midst of silence. Our lives are
filled with noise of some sort both auditory and visual. Over a period of time
we don’t even realize that we can no longer hear God’s voice. Additionally,
when we are constantly surrounded by people, we tend to see primarily the
faults of others and become blind to our own. However, we have a tendency to
see and examine ourselves more clearly
in the mirror of solitude. The practice of silence and solitude was once a
crucial discipline in the spiritual health and growth of Christians. I’d like
to introduce you to the discipline as a practice that is now a regular part of
my daily life. Before I begin my lesson, I want to share a short story with you
written in 1889 by Anton Chekhov titled “The Bet.” The story illustrates the
dramatic and transformational power of silence and solitude. Faced with
ourselves, what will we learn? Will we allow silence and solitude to change us?
Will it change our perspective?
“The Bet” by Anton Chekhov, a Russian
writer of the last half of the nineteenth century, involves a wager between two
educated men regarding solitary confinement. A wealthy, middle-aged banker
believed that the death penalty was a more humane penalty than solitary
confinement because, “An executioner kills at once, solitary confinement kills
gradually.” One of his guests at a party, a young lawyer of twenty-five
disagreed, saying, “To live under any conditions is better than not to live at
all.”
Angered, the banker
impulsively responded with a bet of two million rubles that the younger man
could not last five years in solitary confinement. The lawyer was so convinced
of his endurance that he announced he would stay fifteen years alone instead of
only five.
The arrangements were
made and the young man moved into a separate building on the grounds of the
banker’s large estate. He was allowed no visitors or newspapers. He could write
letters but receive none. There were guards watching to make sure he never
violated the agreement, but they were placed so that he could never see another
human being from his windows. He received his food in silence through a small
opening where he could not see those who served him. Everything else he
wanted—books, certain foods, musical instruments, etc.—was granted by special
written request.
The story develops
with a description of the things the lawyer asked for through the years and the
observations of the guards who occasionally stole a glance through a window.
During the first year the piano could be heard at almost any hour and he asked
for many books, mostly novels and other light reading. The next year the music
ceased and the works of various classical authors were requested. In the sixth
year of his isolation he began to study languages and soon had mastered six.
After the tenth year of his confinement, the prisoner sat motionless at the
table and read the New Testament. After more than a year’s saturation of the
Bible he began to study the history of religion and works on theology. During
the last two years his reading broadened to cover many subjects in addition to
theology.
The second half of the
story focuses on the night before the noon deadline when the lawyer will win
the bet. The banker is now at the end of his career. His risky speculations and
impetuosity had gradually undermined his business. The once self-confident
millionaire was now a second-rate banker and to pay off the wager would destroy
him. Angry at his foolishness and jealous of the soon-to-be-wealthy man who was
now only forty, the old banker determines to kill his opponent and frame the
guard with the murder. Slipping into the man’s room he finds him asleep at the
table and notices a letter the lawyer has written to him. He picked it up and
read the following:
“Tomorrow at twelve o'clock I shall be free, but before leaving this
room, I find it necessary to say a few words to you. With a clear conscience,
and before God, who sees me, I declare to you that I despise freedom and life
and health and all that your books call the joys of this world. For fifteen
years I have studied attentively the life of this world. It is true that I
neither saw the earth nor its peoples, but in your books I lived. I sang songs,
I hunted the deer and the wild boar in the forests. In your books I climbed to
the summit of Elburz and Mont Blanc, and I saw from those heights the sun rise
in the morning, and at night it shed its purple glow over the sky and the ocean
and the mountain-tops. I saw beneath me the flashing lightning cut through the
clouds. I saw green fields, forests, rivers, lakes and towns. I heard the song
of the sirens and the music of the shepherd's reed-pipes. I felt the touch of
the wings of beautiful angels who had flown to me to talk about God. Your books
gave me wisdom. All that had been achieved by the untiring brain of man during
long centuries is stored in my brain in a small compressed mass. I know I am
wiser than you all. And I despise all your books, I despise all earthly
blessings and wisdom. All is worthless and false, hollow and deceiving like the
mirage. You may be proud, wise and beautiful, but death will wipe you away from
the face of the earth, as it does the mice that live beneath your floor; and
your heirs, your history, your immortal geniuses will freeze or burn with the
destruction of the earth. You have gone mad and are not following the right
path. You take falsehood for truth, and deformity for beauty. To prove to you
how I despise all that you value I renounce the two millions on which I looked,
at one time, as the opening of paradise for me, and which I now scorn. To
deprive myself of the right to receive them, I will leave my prison five hours
before the appointed time, and by so doing break the terms of our compact.”
The banker read these
lines, replaced the paper on the table, kissed the strange, sleeping man and
with tears in his eyes quietly left the house. Never before, not even after
sustaining serious losses on change, had he despised himself as he did at that
moment. His tears kept him awake the rest of the night. And at seven the next
morning he was informed by the watchman that they had seen the man crawl
through a window, go to the gate, and then disappear.
Silence and Solitude Defined
The discipline of
silence is the temporary and voluntary abstention from speaking.
Sometimes it is practiced in order to read, write, pray, etc. Although there is
no audible speaking, there is internal dialogue with God and with self. Sometimes
silence is maintained not only outwardly but also inwardly in a more meditative
state to allow God’s voice to be heard more clearly.
Solitude is the discipline
of temporarily withdrawing or
separating oneself to a place of privacy. The duration depends on the intended
purpose and can last for only a few moments or for very long periods of time.
It should, however, be a temporary and completely voluntary practice.
Essentially, solitude is sought in order to participate without interruption in
other Spiritual Disciplines or to be alone with God.
Naturally, silence
and solitude are often practiced together. It is often recorded in the Gospels
how Jesus went off by himself to pray. In his book, A Center of Quiet-Hearing God When Life is Noisy, David Runcorn
writes, “Punctuation is a helpful way of thinking about Jesus’ relationship
with silence and solitude. Jesus punctuated his life with silence and solitude.
His times alone were the commas, pauses and full stops in the story of his
life. They gave the rest of his life its structure, direction and balance. His
words and his works were born out of those hours of silent waiting upon God.”[1]
Biblical Support
There
are, of course, many reasons for making the discipline of silence and solitude
a normative practice. Below are two such important reasons:
Reason #1: To follow Jesus’ example.
Part of what it means to “follow”
Jesus is to imitate Him—How He related to people and how He related to the
Father. If you think you’re life is busy, imagine how busy Jesus must have been
as the Savior of the world! There was much to do and He only had three short
years to do it. There were so many misconceptions about God that He had to
correct. So many people were desperate for the coming of the Messiah and He had
to convince them that He was the one they were waiting for. In order to do
that, He taught relentlessly and performed countless miracles for all to
witness. He had to constantly confront the religious leaders of His day in
order to expose their hypocrisy. There was always something to do or somewhere
to go but Jesus never neglected the most important thing in His life—the
intimate connection He had with the Father. And taking time out of our lives to
remember the intimate connection we have with Jesus should be one of the most
important things for us to practice as well.
v Matthew 4:1—“Jesus, full of the Holy Spirit,
returned from the Jordan and was led by the Spirit in the desert, where for
forty days he was tempted by the devil.” The Holy
Spirit led Jesus into this lengthy period of fasting and solitude. Paul says
that the battles in our lives are not against flesh and blood but against the
principalities and powers of this dark world. Often in the midst of silence and
solitude is where we engage that dark world on a spiritual level.
v Matthew 14:23—“After he had dismissed them, he went
up on a mountainside by himself to pray. When evening came, he was there
alone.” He sent both the multitudes and His disciples away so He could be
alone with the Father. Popularity can be intoxicating. However, at some point
our main priority must be time alone with Jesus.
v Mark 1:35—“Very early in the morning, while it was
still dark, Jesus got up, left the house and went off to a solitary place,
where he prayed.” The previous verses tell us that
after dark “the whole city” gathered at the door of the house where Jesus was staying.
There He healed many people and cast out demons. But before it was daylight
again, He went to spend time alone. It can be hard to find the time to be
attentive to all the things that are screaming for our attention. Nevertheless,
our time alone with Jesus must be intentional.
v Luke 4:42—“At daybreak Jesus went out to a solitary
place. The people were looking for him and when they came to where he was, they
tried to keep him from leaving them.” We love to feel
needed—the sense of importance/power/indispensability, that comes from doing something
no one else can do. Jesus, however, did not succumb to those temptations. He
knew the importance of disciplining Himself to be alone.
Reason #2: To hear the voice of God better.
Wayne Oates in his
book, Nurturing Silence in a Noisy Heart,
writes, “Some very important silences are indications that serious trouble is
approaching, very near, or right upon you. You cannot afford to ignore these
silences. You can ignore them; many
people do so; no one does so safely. These silences are prophetic silences—they
are filled with messages from God about critical conditions in your present,
unlearned lessons from your past, and the shape of things to come for your
future.”[2]
Sometimes it is necessary to get away from earthly noise in order to hear from
God more clearly. For example, Elijah fled to Mt. Horeb where he heard the “gentle
whisper” of God's voice (1 Kings 19:11-13). Habakkuk stood guard at his post and
kept watch to see what God would say to him (Habakkuk 2:1). When we are alone
and silent, we can do exactly what Habakkuk was doing—listen! Richard Foster in
his book, Celebration of Discipline-The
Path to Spiritual Growth, writes, “Without silence there is no solitude.
Though silence sometimes involves the absence of speech, it always involves the
act of listening.”[3]
Part One Conclusion
There are so many
other reasons to practice the discipline of silence and solitude including,
physical, mental and emotional restoration, worship, intercession, confession
and most importantly to experience and enjoy the connectedness we have with
Jesus. It isn’t absolutely necessary to get far away from noises and people in
order to hear God speak to us or to make an accurate self-examination. There
are, however, times to eliminate the voices of the world around us in order to
hear the voice of God and see ourselves more clearly.
Part Two Preview
In
next week’s lesson we’ll take a look at the historical uses and abuses of the
practice of silence and solitude and some suggestions for how you can
incorporate the practice into your lives on a consistent basis.
[1] David
Runcorn, A Center of Quiet-Hearing God
When Life is Noisy, (Downers Grove, IL, InterVarsity Press, 1990), pp. 5-6.
[2] Wayne E.
Oates, Nurturing Silence in a Noisy Heart,
(Garden City, NY, Doubleday & Company, 1979), p. 83.
[3] Richard
Foster, Celebration of Discipline-The
Path to Spiritual Growth, (HarperCollins Publishers, New York, NY, 1998),
p. 98.
No comments:
Post a Comment