Main Menu
Home
Contact Jerral
Search
Login Form
Username

Password

Remember me
Forgotten your password?
Statistics
Visitors: 969219
Who's Online
We have 5 guests online


Home
Welcome
Hello my name is Jerral Campfield and this web site is dedicated to Moral Recognition Therapy using Biblical principles. Please come back often to join me in understanding Gods hands are outstretched still to forgive.

OVERCOMING THE WORLD
Contributed by Jerral Campfield   
Saturday, 01 August 2020

Oercome the World
25 “These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father. 26 In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; 27 for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God. 28 I came forth from the Father and have come into the world. Again, I leave the world and go to the Father.” VERSES 23-27
Here Jesus is answering to their question with a promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both.
I. By way of enquiry, they should not need to ask (John 16:23): “In that day you shall ask me nothing;” ouk erotesete oudenyou shall ask no questions; “you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire” (as Heb. 8:11 11 None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. “you shall have more knowledge on a sudden than hitherto you have had by diligent attendance.” They had asked some ignorant questions (as John 9:2)And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?”
 
Then Matthew records At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?”
Some distrustful ones (as Matt. 19:27)  Then Peter answered and said to Him, “See, we have left all and followed You. Therefore what shall we have?”
 Some impertinent ones, (as John 21:20 & 21) 20 Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, “Lord, who is the one who betrays You?” 21 Peter, seeing him, said to Jesus, “But Lord, what about this man?”
 
, some curious ones (as Acts 1:6 Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?”
 But after the Spirit was poured out, nothing of all this. In the story of the apostles’ Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Acts 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.
Now for this he gives a reason (John 16:25)  “These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father. which plainly refers to this promise, that they should not need to ask questions: “These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions.”
1. The great thing Christ would lead them into was the knowledge of God: “I will show you the Father, and bring you acquainted with him.” This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favor intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please God as we know him as our Father, is the greatest happiness doing the Father will with the love for Godliness as or choice. 
2. In the old Testament He spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but, (1.) Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa. 29:11. 11 The whole vision has become to you like the words of a [a]book that is sealed, which men deliver to one who is literate, saying, “Read this, please.” And he says, “I cannot, for it is sealed.”
  (2.) Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, 2 Cor. 3:8-11.  how will the ministry of the Spirit not be more glorious? For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. 10 For even what was made glorious had no glory in this respect, because of the glory that excels. 11 For if what is passing away was glorious, what remains is much more glorious.
 (3.) Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col. 2:2.
3. He would speak to them plainly, parresiawith freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Acts 2:4. that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, [a]both of the Father and of Christ.
 They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (1 Cor. 13:12)  For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
This is a matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.
II. He promises that by way of request they should ask nothing in vain. it is taken for granted that all Christ’s disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now,
1. Here is an express promise of a grant, John 16:23. 23 “And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you.
  The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: “Verily, verily, I say unto you, I pledge my veracity upon it.” The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be grantedFor he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, John 14:1313 And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.

Read more...
"SORROW WILL TURN TO JOY"
Contributed by Jerral Campfield   
Friday, 24 July 2020

Sorrow Will Turn to Joy
16 “A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father.”
17 Then some of His disciples said among themselves, “What is this that He says to us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?” 18 They said therefore, “What is this that He says, ‘A little while’? We do not [d]know what He is saying.”
19 Now Jesus knew that they desired to ask Him, and He said to them, “Are you inquiring among yourselves about what I said, ‘A little while, and you will not see Me; and again a little while, and you will see Me’? 20 Most assuredly, I say to you that you will weep andlament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy. 21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.
23 “And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you. 24 Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full.
VERSES 16-22
Our Lord Jesus, for the comfort of his sorrowful disciples, here promises that he would visit them again.
John 16:16. Here he tells them, 1. That they should now shortly lose the sight of him: A little while, and you that have seen me so long, and still desire to see me, shall not see me; and therefore, if they had any good question to ask him, they must ask quickly, for he was now taking his leave of them. Note, It is good to consider how near to a period our seasons of grace we are in, that we may be quickened to improve them while He is still speaking to us. Now our eyes see our teachers, see the days of the Son of man; but, perhaps, yet a little while, and we shall not see them. They lost the sight of Christ, (1.) At his death, when he withdrew from this world, and never after showed himself openly in it. The most that death does to our Christian friends is to take them out of our sight, not out of being, not out of bliss, but out of all relation to us, only out of sight, and then not out of mind. (2.) At his ascension, when he withdrew from them while conversing with Him),He went out of their sight; a cloud received him, and, though they looked up steadfastly after him, they saw him no more, Acts 1:9, 10; Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out  of their sight. 10 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel. Then in the Old Testament when Elijah went to heaven in a Chariot.
 2 Kgs. 2:12And Elisha saw it, and he cried out, “My father, my father, the chariot of Israel and its horsemen!” So he saw him no more. And he took hold of his own clothes and tore them into two pieces. We see in 2 Cor. 5:16 Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer.
 
2. It is hard to imagine Again a little while, and you shall see me, and therefore you ought not to sorrow as those that have no hope. His farewell was not a final farewell; they should see him again, (1.) At his resurrection, soon after his death, when he showed himself alive, by many infallible proofs, and this in a very little while, not forty hours. See Hos. 6:2 After two days He will revive us; On the third day He will raise us up,
That we may live in His sight. Then 40 days after He appeared to mankind He tells them, I am going to pour out the Spirit which is going to convict the world of wrong doing so you will have a greater insight of the mysteries of the Gospel of Christ which they had not had yet, for Jesus walked and talked to them in person.
That we may live in His sight. Then 40 days after He appeared to mankind He tells them, I am going to pour out the Spirit which is going to convict the world of wrong doing so you will have a greater insight of the mysteries of the Gospel of Christ which they had not had yet, for Jesus walked and talked to them in person.
The Spirits coming was Christs visit to his disciples, not a transient but a permanent one, and such a visit as abundantly retrieved the sight of him. (3.) At his second coming. They saw him again as they removed one by one to him at death, and they shall see him together at the end of time, when he shall come in the clouds, and every eye shall see him. It might be truly said of this that it was but a little while, and they should see him; for what are the days of time, to the days of eternity? 2 Pet. 3:8, 9 But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward [c]us, not willing that any should perish but that all should come to repentance.
3. He assigns the reason: Because I go to the Father; and therefore,(1.) I must leave you for a time, because my business calls me to the upper world, and you must be content to spare me, for really my business is yours. (2.) Therefore you shall see me again shortly, for the Father will not detain me to your prejudice. If I go upon your errand, you shall see me again as soon as my business is done, as soon as is convenient.
It should seem, all this refers rather to his going away at death, and return at his resurrection, than his going away at the ascension, and his return at the end of time; for it was his death that was their grief, not his ascension (Luke 24:52,53 ), And they worshiped Him, and returned to Jerusalem with great joy,  and were continually in the temple [n]praising and blessing God. [o]Amen. So between his death and resurrection it was indeed a little whilefor a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension. 
II. The perplexity of the disciples upon the intimation given them; they were at a loss what to make of it What is this that he saith to us? Though Christ had often spoken to this time before, yet still they were in the dark; though precept be upon precept, it is in vain, unless God gave the understanding. Now see, 1. The disciples weakness, in that they could not understand so plain a saying, to which Christ had already given them a key, having told them so often in plain terms that he should be killed, and the third day rise again; yet, say they, We cannot tell what he saith; for, (1.) Sorrow had filled their heart, and made them unapt to receive the impressions of comfort. The darkness of ignorance and the darkness of melancholy commonly increase and thicken one another; mistakes cause griefs, and then griefs confirm mistakes. (2.) The notion of Christs secular kingdom was so deeply rooted in them that they could make no sense at all of those sayings of his which they knew not how to reconcile with that notion. When we think the scripture must be made to agree with the false ideas we have imbibed, no wonder that we complain of difficulty; but when our reasonings are captivated to revelation, the matter becomes easy. (3.) It should seem, that which puzzled them was the little while. If he must go at least, yet they could not conceive how he should leave them quickly, when his stay hitherto had been so short, and so little while, comparatively. Thus it is hard for us to represent to ourselves that change as near which yet we know will come certainly, and may come suddenly. When we are told, Yet a little while and we must go hence, yet a little while and we must give up our account, we know not how to digest it; for we always took the vision to be for a great while to come, Ezek. 12:27. “Son of man, look, the house of Israel is saying, ‘The vision that he sees is for many days from now, and he prophesies of times far off.’
 2. Their willingness to be instructed. When they were at a loss about the meaning of Christs words, they conferred together upon it, and asked help of one another. Even today when we do not understand fully we ask others what they think. Though we cannot fully solve every difficulty we meet with in scripture, yet we must not therefore throw it off, but revolve what we cannot explain, and wait till God shall reveal even this unto usIt is not my will but your will oh Lord!
III. The further explication of what Christ had said.
1. See here why Christ explained it (John 16:19); Now Jesus knew that they desired to ask Him, and He said to them, Are you inquiring among yourselves about what I said, A little while, and you will not see Me; and again a little while, and you will see Me
 
 because he knew they were desirous to ask him, and designed it. Note, The knots we cannot untie we must bring to him who alone can give an understanding. Christ knew they were desirous to ask him, but were bashful and ashamed to ask. Note, Christ takes cognizance of pious desires, though they be not as yet offered up, the groanings that cannot be uttered, and even anticipates them with the blessings of his goodnessChrist instructed those who he knew were desirous to ask him, though they did not ask. Before we call, he answers. Another reason why Christ explained it was because he observed them canvassing this matter among themselves: Do you enquire this among yourselves? Well, I will make it easy to you. This intimates to us who they are that Christ will teach: (1.) The humble, that confess their ignorance, for so much their enquiry implied. (2.) The diligent, that use the means they have: Do you enquire? You shall be taught. To him that hath shall be given.
2. See here how he explained it; not by a nice and critical play upon the words, but by bringing the thing more closely to them; he had told them of not seeing him, and seeing him, and they did not apprehend the meaning, and therefore he explains it by their sorrowing and rejoicing, because we commonly measure things according as they affect us (John 16:20):

 

Read more...
I WANT TO KNOW THE TRUTH
Contributed by Jerral Campfield   
Friday, 10 July 2020

I want you to know the truth
Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; 10 of righteousness, because I go to My Father and you see Me no more; 11 of judgment, because the ruler of this world is judged.
12 “I still have many things to say to you, but you cannot bear them now. 13 However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. 14 He will glorify Me, for He will take of what is Mine and declare it to you. 15 All things that the Father has are Mine. Therefore I said that He [c]will take of Mine and declare it to you.
It was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah being come, the promise of the Spirit was the one to empower us and is still empowering us if we let Him. 
Zechariah said 3:8 New King James Version
‘Hear, O Joshua, the high priest, You and your companions who sit before you, For they are a[a] wondrous sign; For behold, I am bringing forth My Servant the BRANCH. 
Let’s note Three things we have here concerning the Comforter’s coming:--
I. That Christ’s departure was absolutely necessary to the Comforter’s coming, John 16:7. The disciples were so loath to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us nothing but the truth. Now, to make them easy, he here tells them, 1. In general, It was expedient for them that he should go awayThis was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loath to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or not. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are wanting to take, because he knows it is good for us.
2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe,
(1.) That Christ’s going was in order to the Comforter’s coming.
[1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for themHe that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly,The sending of the Spirit was to be the fruit of Christ’s purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See John 14:16.  16 And I will pray the Father, and He will give you another [a]Helper, that He may abide with you forever—
 That is the reason this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ’s ascension into heaven, and his welcome here. See John 16:10; of righteousness, because I go to My Father and you see Me no more;
John 7:39. 39 But this He spoke concerning the Spirit, whom those [a]believing in Him would receive; for the [b]Holy Spirit was not yet given, because Jesus was not yet glorified.
 Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation no more law just laws but now grace, that is built on performing the laws of Gods mercy that is just, for God gives us all life, if we accept His grace.
[2.] It is expressed positively: If I depart I will send him to you; as though he had said, “Trust me to provide effectually that you shall be no loser by my departure.” The glorified Redeemer is not unmindful of his church on earth, nor will never ever leave it without its necessary supports. Though he departs, he sends the Comforter, now, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause.
(2.) That the presence of Christ’s Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is everywhere, in all places, at all times, wherever two or three are gathered in his nameChrist’s bodily presence draws men’s eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life.
II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ’s interests on earth (John 16:8): And when he is come, elthon ekeinos. He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, he will convince the world, by your ministry, concerning sin, righteousness, and judgment.
1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reproveMake right. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, “He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed.” Note, Convincing work is the Spirit’s work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter (John 16:7), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit’s comforts are solid, and grounded upon truth.
2. See who they are whom he is to reprove and convince: The world,both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, 1 Cor. 14:2424 But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. 
(3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan’s kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. How many times have we seen the person that was blind to the truth wake up and sees the truth that sets them free. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work.
3. See what the Spirit shall convince the world of.
(1.) Of sin (John 16:9), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they (John 8:9) that were convicted of their own consciences. Make them to know their abominationsThe Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, of people not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. ThirdlyAs that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Neh. putimus vel guttam unam rectitudinis sine Christo nobis inesse—Let us not suppose that, apart from Christ, we have a drop of rectitude.—Calvin.

Read more...
<< Start < Prev 1 2 3 4 5 6 7 8 9 10 Next > End >>

Results 1 - 4 of 822

Copyright 2005 Jerral Campfield, All rights reserved.