Who Do You Seek?

by Doktor Riktor Von Zhades

Brethren:

Last evening, as I was preparing to retire, it was impressed upon my mind the question, “who do you seek?” Upon self examination, I began to confess, that I sought to seek out the wisdom of God’s word. To enrich my mind in it, to be able to understand it. Taking down notations, and searching for other sources, from great theologians to various translations. Constantly and with all good intent to learn more and more of His word.

Friends, the mind, is an amazing computer given unto us by the Creator. It desires knowledge, learning and understanding of all things made by Him, for such all things were done so. Yet, for me there was always a feeling of a piece, missing. It was a feeling of incompleteness. All that I had studied, and learned had come from in part reading God’s word, but also from the impressions and words of other men, who no doubt were strong in the word, and had much wisdom with which to impart, yet in the end, were still men. As such it was their thoughts, their comments on various topics based on scripture, that I was reading and studying.

Now, friends do not misunderstand, as stated above, there is much to be learned from those that have trod upon this temporal plane before, and those that still walk alongside us. And yet I still felt uneasy about my studies. The question or perhaps the realization came into focus that I had given myself over to study, that is to say my mind, and my lips had dedicated my heart, but, my heart had somehow held back a small part of itself. It was as if, while being baptized, and confessing, Him, my heart hadn’t been fully given.

As I drifted of to sleep, I thought of the Gospel of John, and how it was different from the preceding three of Matthew, Mark, and Luke. Each of those spoke of the Christ, from a different viewpoint, yet all three were interlocked with each other. However, John, speaks upon the deity of the Christ, the Messiah. Therefore, I determined to read John in its entirety, chapter by chapter, without notations, without aids, but to just read, and meditate.

Now in the Gospel of John, we encounter, a man, likewise named John, known to us today as John the Baptist. It was he that began to prepare the way, the path for the Light of the World to bring us grace and mercy. When inquired by the scribes, as to who he was that they might, “give answer to those that sent us", John replied that he was “one crying in the wilderness”, to bring men to repentance and to be baptized by water to be open to the One that would soon come. For that One would baptize with the Holy Spirit all that confessed Him. Yet those that sent the scribes did not go to inquire themselves.

Who do we seek? Are we to be as the pharisees, sending others to gather info for us, or are we going to find and read for ourselves? Henceforth brothers, give heed to good words from good men, for as Paul has written we are to think upon and consider all things, of good report, that are noble and are in line with God’s word and wisdom. But also, open your Bibles, and see for yourselves. Seek Him, while he may be found. Meditate upon His words. Give not only your mind, and the sacrifice of praise of your mouths, but your whole heart. You will be joyously rewarded.

Of Prayer Part Two

by John Calvin Translated by Henry Beveridge - 1845

Prefaced and Edited by Dr. Riktor Von Zhades

Preface

Brethren:

This editor has stated this before, but it is felt that it bares repeating. Back in 1969, the Doors put out an album called the Soft Parade. The title track opened with Jim Morrison sounding imitating a preacher of some sort, reflecting on his years in seminary school. In essence he stated that one could not “petition the Lord with Prayer”. However, those of us, that are of faith and in God’s word know better; for in fact, He encourages us to have a relationship with Him through prayer, and all our divers failings, temptations and tribulations be brought before Him via this medium. Additionally today, dear reader, it is suggested that one meditate on the following of scriptur James 1:6-8, 4:8, 5:16 Ephesians 4:14; 1Peter 4:7  Therefore please find herein below part two of John Calvin’s essay on prayer. - Doktor Riktor Von Zhades - Disciple of our Lord, Jesus Christ

The first rule of right prayer [ought to] be, to have our heart and mind framed as becomes those who are entering into converse with God. This we shall accomplish in regard to the mind, if, laying aside carnal thoughts and cares which might interfere with the direct and pure contemplation of God, it not only be wholly intent on prayer, but also, as far as possible, be borne and raised above itself. I do not here insist on a mind so disengaged as to feel none of the gnawings of anxiety; on the contrary, it is by much anxiety that the fervour of prayer is inflamed. Thus we see that the holy servants of God betray great anguish, not to say solicitude, when they cause the voice of complaint to ascend to the Lord from the deep abyss and the jaws of death. What I say is, that all foreign and extraneous cares must be dispelled by which the mind might be driven to and fro in vague suspense, be drawn down from heaven, and kept grovelling on the earth. When I say it must be raised above itself, I mean that it must not bring into the presence of God any of those things which our blind and stupid reason is wont to devise, nor keep itself confined within the little measure of its own vanity, but rise to a purity worthy of God.

Both things are specially worthy of notice. First, let every one in professing to pray turn thither all his thoughts and feelings, and be not (as is usual) distracted by wandering thoughts; because nothing is more contrary to the reverence due to God than that levity which bespeaks a mind too much given to license and devoid of fear. In this matter we ought to labour the more earnestly the more difficult we experience it to be; for no man is so intent on prayer as not to feel many thoughts creeping in, and either breaking off the tenor of his prayer, or retarding it by some turning or digression. Here let us consider how unbecoming it is when God admits us to familiar intercourse to abuse his great condescension by mingling things sacred and profane, reverence for him not keeping our minds under restraint; but just as if in prayer we were conversing with one like ourselves forgetting him, and allowing our thoughts to run to and fro. Let us know, then, that none duly prepare themselves for prayer but those who are so impressed with the majesty of God that they engage in it free from all earthly cares and affections. The ceremony of lifting up our hands in prayer is designed to remind us that we are far removed from God, unless our thoughts rise upward: as it is said in the psalm, "Unto thee, O Lord, do I lift up my soul" (Read Psalm 25:1). And Scripture repeatedly uses the expression to raise our prayers meaning that those who would be heard by God must not grovel in the mire. The sum is, that the more liberally God deals with us, condescendingly inviting us to disburden our cares into his bosom, the less excusable we are if this admirable and incomparable blessing does not in our estimation outweigh all other things, and win our affection, that prayer may seriously engage our every thought and feeling. This cannot be unless our mind, strenuously exerting itself against all impediments, rise upward.

Our second proposition [is], that we are to ask only in so far as God permits. For though he bids us pour out our hearts (Read Psalm 62:8), he does not indiscriminately give loose reins to foolish and depraved affections; and when he promises that he will grant believers their wish, his indulgence does not proceed so far as to submit to their caprice¹. In both matters grievous delinquencies are everywhere committed. For not only do many without modesty, without reverence, presume to invoke God concerning their frivolities, but impudently bring forward their dreams, whatever they may be, before the tribunal of God. Such is the folly or stupidity under which they labour, that they have the hardihood to obtrude upon God desires so vile, that they would blush exceedingly to impart them to their fellow men. Profane writers have derided and even expressed their detestation of this presumption, and yet the vice has always prevailed. Hence, as the ambitious adopted Jupiter as their patron; the avaricious, Mercury; the literary aspirants, Apollo and Minerva; the warlike, Mars; the licentious, Venus: so in the present day, as I lately observed, men in prayer give greater license to their unlawful desires than if they were telling jocular tales among their equals. God does not suffer his condescension to be thus mocked, but vindicating his own light, places our wishes under the restraint of his authority. We must, therefore, attend to the observation of John: "This is the confidence that we have in him, that if we ask anything according to his will, he heareth us" (Read 1 John 5:14)².

But as our faculties are far from being able to attain to such high perfection, we must seek for some means to assist them. As the eye of our mind should be intent upon God, so the affection of our heart ought to follow in the same course. But both fall far beneath this, or rather, they faint and fail, and are carried in a contrary direction. To assist this weakness, God gives us the guidance of the Spirit in our prayers to dictate what is right, and regulate our affections. For seeing "we know not what we should pray for as we ought," "the Spirit itself maketh intercession for us with groanings which cannot be uttered" (Read Romans 8:26) not that he actually prays or groans, but he excites in us sighs, and wishes, and confidence, which our natural powers are not at all able to conceive. Nor is it without cause Paul gives the name of groanings which cannot be uttered to the prayers which believers send forth under the guidance of the Spirit. For those who are truly exercised in prayer are not unaware that blind anxieties so restrain and perplex them, that they can scarcely find what it becomes them to utter; nay, in attempting to lisp they halt and hesitate. Hence it appears that to pray aright is a special gift. We do not speak thus in indulgence to our sloths as if we were to leave the office of prayer to the Holy Spirit, and give way to that carelessness to which we are too prone. Thus we sometimes hear the impious expression, that we are to wait in suspense until he take possession of our minds while otherwise occupied. Our meaning is, that, weary of our own heartlessness and sloth, we are to long for the aid of the Spirit. Nor, indeed, does Paul, when he enjoins us to pray in the Spirit (Read 1 Corinthians 14:15), cease to exhort us to vigilance, intimating, that while the inspiration of the Spirit is effectual to the formation of prayer, it by no means impedes or retards our own endeavours; since in this matter God is pleased to try how efficiently faith influences our hearts.

1 Editor’s notation - Be careful for what you pray for. If I might be allowed to digress from the reading above with personal relation of a story. One time this editor and family were hurting in a big way. It is recalled that while walking down the road to the rail station, I uttered in a voice of desperation “ oh Lord, I don’t need a lot of lotto (that is a lottery), just a little bit would do nicely. The next day my winning ticket yielded one dollar. One could picture in one’s mind, God, saying, “I gave you what you wanted, now get to the back of the prayer line”

2 Editor’s notation - Take heed in the scripture the words “according to His will”. This is say, not to seek vain things, or treasures that will canker and be moth eaten by the whims of this carnal world