Contemplative Prayer - By Amy Spreeman

Found here. Our comments in bold.

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We do not intend to defend contemplative prayer as represented by the author. Rather, we shall evaluate the author's statements, and then we shall develop our own case for a biblical "contemplative" prayer.

We note sadly that the author will never quote a single Scripture in defense of her position, probably because many of the referenced Scriptures do not support her assertions.

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Biblical Prayer

Prays according to the Scriptures. Micah 7:7; Ps. 4:3; 1 John 5:14, 15 (Let's quote these Scriptures, since the author appears reluctant to do so:

Ps. 4:3 Know that the LORD has set apart the godly for himself; the LORD will hear when I call to him.

Mi. 7:7 But as for me, I watch in hope for the LORD, I wait for God my Savior; my God will hear me.  

1Jn. 5:14-15 This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. 15 And if we know that he hears us — whatever we ask — we know that we have what we asked of him.

If you're wondering what these verses have to do with praying according to the Scriptures, join the club.)

Prays with both spirit and mind, not one or the other. 1 Cor 14:15 (Let's quote a larger part of the Scripture: 

1Co. 14:12 So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church. 

13 For this reason anyone who speaks in a tongue should pray that he may interpret what he says. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 

15 So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind. 6 If you are praising God with your spirit, how can one who finds himself among those who do not understand say “Amen” to your thanksgiving, since he does not know what you are saying? 17 You may be giving thanks well enough, but the other man is not edified.

The author claims this Scripture means we should pray with both spirit and mind, asserting this should happen simultaneously. Paul does not say this, which is why we have presented the passage in context.

First we note that Paul is speaking about tongues [if I pray in a tongue], then immediately equates that with praying in the spirit [I will pray with my spirit]. We are pretty certain the author, being a cessationist, does not believe in speaking in tongues. 

Yet the author wants us to pray in the spirit and the mind at once, which would be, frankly, impossible given Paul's description. Which means she is misusing this Scripture.

Second, Paul separates praying with his spirit with praying with his mind: I will pray with my spirit, but I will also pray with my mind. He then goes on to say that one can pray solely with his spirit "well enough," but is not of benefit to others. 

Third, this passage is about what happens in the church. Paul wants the expression of the gifts in the gathering of the saints to be edifying.

Thus he contrasts the one with the other, which means that both are possible, even acceptable.)

Talks to God the Father (Phil. 4:6) (Again we will quote the Scripture:

Ph. 4:6 Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.

The author implies that we should pray only to the Father. This is incorrect. It is clear that praying to the Son acceptable:

Ac. 7:59 While they were stoning him, Stephen prayed, “Lord Jesus, receive my spirit.”

Ac. 9:5 “Who are you, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” he replied.

Col. 3:17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

This writer says that praying to the Son or the Holy Spirit is acceptable.)

through Jesus Christ (John 16:23) in the power of the Holy Spirit. 

Understands that what God has revealed in His Word is sufficient; new revelation is unnecessary. 2 Tim. 3:16–17 (Let's again quote the Scripture:

2Ti. 3:16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness...

This is a common cessationist take, but the author is reading into this Scripture something it does not say. We know that the Bible is authoritative for faith and practice. We recognize the wonderful utility, trustworthiness, and full inspiration of the Bible, and thus agree wholeheartedly with Paul's exhortation to Timothy. Absent from this verse, however, is any reference to there being nothing more. It does not tell us there is only the Bible.

Nor would it, because we also have teachers, pastors, theologians, books and commentaries, as well as fellow believers to assist us in the ways of holiness and fruitfulness. In addition, and most critically, we have the Holy Spirit who leads us into all truth. 

We can therefore be certain that this Scripture does not make the case for the Bible being the sole source for teaching, for reproof, for correction, for training in righteousness. Cessationists cannot provide a Scripture that asserts this.

"All truth" is discussed in our cessationist series, Episode 6. Sufficiency is discussed in Episode 13.)

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Commonly Misused Verses

Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth! PS. 46:10

It is the first half of this verse that is most commonly abused by advocates of contemplative prayer. Psalm 46:10a may also be rendered as “Cease striving and know that I am God…” as it is in the NASB. The context of this verse is one of war and conflict.

“The verb ‘Be still’ (Hebrew, rapah) is used 46 times in the Old Testament with meanings everywhere from describing laziness to ordering relaxation…. In no biblical usage or context does the Hebrew verb enjoin God’s people to meditate or contemplate. (The obvious question is, does God command us to meditate or contemplate the Scriptures?)

Rather, believers are to rest and trust in God.”19 “This is not a contemplative call for reflection but a redemptive call to surrender and to know God personally and intimately before his swift judgment is unleashed (Hab. 2:20; Zeph. 1:7; Zech. 2:13).”20

For God alone my soul waits in silence; from him comes my salvation.PS. 62:1

This verse is used by contemplatives to support the practice of silent waiting before the Lord. However, understood in context, this verse offers a picture of submitting oneself to the Lord, trusting in and waiting patiently for Him to act according to His will. “Only to God did [David] look with complete calmness.”21 “Psalm 62 is not a call to unexpressed contemplation, but rather a song of expressed confidence…. The psalmist is not providing an example for retreating into silence. Rather he is telling fellow believers to go to God.”22 (Again, we have no intent to defend contemplative prayer, but it seems the author wants to throw out the baby with the bathwater. For her, ALL silence is bad. ALL contemplation is bad. ALL meditation is bad.

The author does not demonstrate any of this is true. And, cherry picking Scriptures and the "interpretation" does not make her case either. 

Scripture is replete with meditation, considering, or being quiet or silent:

Ps. 4:4 In your anger do not sin; when you are on your beds, search your hearts and be silent. Selah

Hk. 2:20 But the LORD is in his holy temple; let all the earth be silent before him.”

Zep. 1:7 Be silent before the Sovereign LORD, for the day of the LORD is near.

Is. 30:15 This is what the Sovereign LORD, the Holy One of Israel, says: “In repentance and rest is your salvation, in quietness and trust is your strength, but you would have none of it.

Is. 32:17 The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence for ever.

Ps. 8:3 When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place...

Ps. 77:12 I will meditate on all your works and consider all your mighty deeds.

Ps. 119:15 I meditate on your precepts and consider your ways.

Ps. 143:5 I remember the days of long ago; I meditate on all your works and consider what your hands have done. 

One last note, selah. While scholars have varying interpretations of what this word means, there is general acceptance that it means to pause in some way. Perhaps the author has become so jaded by the idea of contemplative prayer that she cannot pause and consider the wonders of our God in the quietness of contemplation.)

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