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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.

Ephesians 4 New life!
Contributed by Jerral Campfield   
Friday, 04 September 2020

Ephesians 4
21st Century King James Version
I therefore, the prisoner in the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
with all lowliness and meekness, with longsuffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ.Therefore He saith, When He ascended up on high, He led captivity captive, and gave gifts unto men.
(Now the saying, He ascended  what does it mean but that He also descended first into the lower parts of the earth? 10 He that descended is the same who also ascended up far above all heavens, that He might fill all things.)
11 And He gave some to be apostles, and some prophets, and some evangelists, and some pastors and teachers,
12 for the perfecting of the saints for the work of the ministry, and for the edifying of the body of Christ,
13 until we all come into the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ;
14 that we henceforth be no longer children, tossed to and fro and carried about with every wind of doctrine by the sleight of men and their cunning and craftiness, whereby they lie in wait to deceive; 15 but speaking the truth in love, may grow up into Him in all things, who is the Head, even Christ, 16 from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
 
As a pastor how will we lead as a board in the post-COVID era?
Is it possible that we are all becoming church planters without a church buildings? 
Perhaps that’s exaggerated, but not by much. 
We have adopted the State mandate for Church planter’s mental, emotional, and spiritual disposition, it’s an exciting time to lead right now. 
As a Church we are
1.     living in the realm of the unknown
2.     Have no guarantees
3.     Are not sure how many people they will have when the dust settles
4.     Have a clear and passionate vision
5.     Possess unbounding faith and hope
Is this the way your feel to lots of questions.
Yes, we have buildings, some resources, and a number of people.
However, most church leaders admit they don’t really know how many people are still part of the congregation, their buildings are not full, and many of their best leaders are not ready to come back. 
Fear is paralyzing many for being what God wants us to be under the conditions of this pandemic. Yes, we need to be couscous and wise. But not controlled by fear of any kind.
 
In this message, I want to talk about leadership in this transition period and in the post-coronavirus era to come. 
Perhaps the term church planter is not accurate.
Something like a “new start” or a “second launch” might be better. Even the though of what now? Are we going to stop proclaiming the way, truth and life? No
The terms doesn’t matter near as much as how you think about your church and how we lead into the future. 
Understanding the season we are in and focusing on who we become as leaders will be far more important than our specific church leadership methodology.
(There have always been lots of ways to build a healthy church.)
If we adopt a church planter’s mental, emotional, and spiritual disposition, it’s an exciting time to lead right now. Click To Tweet Let’s look at 
5 Helpful Thoughts on leading in transition and preparing for the future:
1) We can no longer lean on the past to help us navigate the future.
We are taught the principle that we must learn from the past so as not to repeat our mistakes in the future. That is still true. 
However, the playing field is not the same, and while we may learn from the recent past, it is no longer the same guide it once was. 
No leader has ever been able to fully predict the future, but there were a number of predictable factors, or at least had a relative degree of predictability. That has now changed.
For example, attendance patterns had a certain predictability, and that is no longer true. Not for a while, at least.
The availability and dependability of your volunteer leaders had a degree of predictability, that is also no longer the case, and understandably so. COVID has disrupted people’s lives to a staggering degree.
This means we are in a hyper-learning curve, which requires us to learn in the moment rather than counting on the past. It’s a different kind of learning and requires faster adaptation and change. We have so many questioning what they should or should not be doing and cause a tremendous amount of frustration if we do not know God is still in control if we let Him.
We are in a hyper-learning curve, which requires us to learn in the moment rather than counting on the past.Click To Tweet
2) This season of transition is critical in setting trajectory. Or where are we going!
Let me state the obvious. We are not yet in the post-COVID era. 
Since the past is gone and the new is not yet here, that means we are in a transition season.
In this transition from pre-COVID to post-COVID: 
·       We are anticipating, discerning, and sometimes guessing. We are seeing no assurance of it is going to be ok!
·       We are learning, changing, and moving rapidly. Really this is sickening no one has the answers, could it be we have left God out of the picture. But let everyone else do what they please!
·       We are preparing, adapting, and praying… lots of praying.
If you try to lock in right now, (in this season of transition,) to what your church will eventually be and how you will lead in the post-COVID era, you will become frustrated now and perhaps discouraged then. Lord help us to see Your still in charge of the boat that capsized and the wind that is blowing to destroy our boat and Your asleep but not at all asleep you know what is going on! 


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Habakkuk 1 The story of the last Days
Contributed by Jerral Campfield   
Friday, 28 August 2020

Habakkuk 1
New King James Version
The Prophet Questions God’s Judgments 
Chapter 1
In this chapter, I. The prophet complains to God of the violence done by the abuse of the sword of justice among his own people and the hardships thereby put upon many good people, Hab. 1:1-4. II. God by him foretells the punishment of that abuse of power by the sword of war, and the desolations which the army of the Chaldeans should make upon them, Hab. 1:5-11. III. Then the prophet complains of that too, and is grieved that the Chaldeans prevail so far (Hab. 1:12-17), so that he scarcely knows which is more to be lamented, the sin or the punishment of it, for in both many harmless good people are very great sufferers. It is well that there is a day of judgment, and a future state, before us, in which it shall be eternally well with all the righteous, and with them only, and ill with all the wicked, and them only; so the present seeming disorders of Providence shall be set to rights, and there will remain no matter of complaint whatsoever.
 
1 The [a]burden which the prophet Habakkuk saw.
The Prophet’s Question
2 O Lord, how long shall I cry,
And You will not hear?
Even cry out to You, “Violence!”
And You will not save.
3 Why do You show me iniquity,
And cause me to see [b]trouble?
For plundering and violence are before me;
There is strife, and contention arises.
4 Therefore the law is powerless,
And justice never goes forth.
For the wicked surround the righteous;
Therefore perverse judgment proceeds. 
For plundering and violence are before me;
There is strife, and contention arises.
4 Therefore the law is powerless,
And justice never goes forth.
For the wicked surround the righteous;
Therefore perverse judgment proceeds. 
VERSES 1-4
Meshech is named with Tubal (and Rosh, in certain translations) as principalities of "Gog, prince of Magog" in Ezekiel 38:2 and 39:1, and is considered a Japhetite tribe
 Jordan was a place of Kedar
The Kedarites were another nomadic Arabic people, just like their cousins, the Nabataeans. They occupied the desert regions of eastern Syria and present day Jordan, on the edge of the Levant.
 
I cry to thee of this violence; I cry aloud; I have cried long; but thou wilt not hear, thou wilt not save; thou dost not take vengeance on the oppressors, nor do justice to the oppressed, as if thy arm were shortened or thy ear heavy.” When God seems to connive at the wickedness of the wicked, nay, and to countenance it, by suffering them to prosper in their wickedness, it shocks the faith of good men, and proves a sore temptation to them to say, We have cleansed our hearts in vain (Ps. 73:13), and hardens those in their impiety who say, God has forsaken the earth. We must not think it strange if wickedness be suffered to prevail far and prosper long. God has reasons, and we are sure they are good reasons, both for the reprieves of bad men and the rebukes of good men; and therefore, though we plead with him, and humbly expostulate concerning his judgments, yet we must say, “He is wise, and righteous, and good, in all,” and must believe the day will come, though it may be long deferred, when the cry of sin will be heard against those that do wrong and the cry of prayer for those that suffer it.

We are told no more in the title of this book (which we have, Hab. 1:1) than that the penman was a prophet, a man divinely inspired and commissioned, and that the book itself is the burden which he saw; he was as sure of the truth of it as if he had seen it with his bodily eyes already accomplished. Here, in these verses, the prophet sadly laments the iniquity of the times, as one sensibly touched with grief for the lamentable decay of religion and righteousness. It is a very melancholy complaint which he here makes to God, 1. That no man could call what he had his own; but, in defiance of the most sacred laws of property and equity, he that had power on his side had what he had a mind to, though he had no right on his side: The land was full of violence, as the old world was, Gen. 6:11. The prophet cries out of violence (Hab. 1:2), iniquityand grievance, spoil and violence. In families and among relations, in neighbour-hoods and among friends, in commerce and in courts of law, every thing was carried with a high hand, and no man made any scruple of doing wrong to his neighbour, so that he could but make a good hand of it for himself. It does not appear that the prophet himself had any great wrong done him (in losing times it fared best with those that had nothing to lose), but it grieved him to see other people wronged, and he could not but mingle his tears with those of the oppressed. Note, Doing wrong to harmless people, as it is an iniquity in itself, so it is a great grievance to all that are concerned for God’s Jerusalem, who sigh and cry for abominations of this kind. He complains (Hab. 1:4) that the wicked doth compass about the righteous. One honest man, one honest cause, shall have enemies besetting it on every side; many wicked men, in confederacy against it, run it down; nay, one wicked man (for it is singular) with so many various arts of mischief sets upon a righteous man, that he perfectly besets him. 2. That the kingdom was broken into parties and factions that were continually biting and devouring one another. This is a lamentation to all the sons of peace: There are that raise up strife and contention (Hab. 1:3), that foment divisions, widen breaches, incense men against one another, and sow discord among brethren, by doing the work of him that is the accuser of the brethren. Strifes and contentions that have been laid asleep, and begun to be forgotten, they awake, and industriously raise up again, and blow up the sparks that were hidden under the embers.And, if blessed are the peace-makers, cursed are such peace-breakers, that make parties, and so make mischief that spreads further, and lasts longer, than they can imagine. It is sad to see bad men warming their hands at those flames which are devouring all that is good in a nation, and stirring up the fire too. 3. That the torrent of violence and strife ran so strongly as to bid defiance to the restraints and regulations of laws and the administration of justice, Hab. 1:4. Because God did not appear against them, nobody else would; therefore the law is slacked, is silent; it breathes not; its pulse beats not (so, it is said, the word signifies); it intermits, and judgment does not go forth as it should; no cognizance is taken of those crimes, no justice done upon the criminals; nay, wrong judgment proceeds; if appeals be made to the courts of equity, the righteous shall be condemned and the wicked justified, so that the remedy proves the worst disease. The legislative power takes no care to supply the deficiencies of the law for the obviating of those growing threatening mischiefs; the executive power takes no care to answer the good intentions of the laws that are made; the stream of justice is dried up by violence, and has not its free course. 4. That all this was open and public, and impudently avowed; it was barefaced. The prophet complains that this iniquity was shown him; he beheld it which way soever he turned his eyes, nor could he look off it: Spoiling and violence are before me. Note, The abounding of wickedness in a nation is a very great eye-sore to good people, and, if they did not see it, they could not believe it to be so bad as it is. Solomon often complains of the vexation of this kind which he saw under the sun; and the prophet would therefore gladly turn hermit, that he might not see it, Jer. 9:2. But then we must needs go out of the world, which there-fore we should long to do, that we may remove to that world where holiness and love reign eternally, and no spoiling and violence shall be before us. 5. That he complained of this to God, but could not obtain a redress of those grievances: “Lord,” says he, “why dost thou show me iniquity? Why hast thou cast my lot in a time and place when and where it is to be seen, and why do I continue to sojourn in Mesech and Kedar? Historical interpretations[edit]



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Ezekiel 29 WITNESS OF END TIMES
Contributed by Jerral Campfield   
Friday, 14 August 2020

Ezekiel 29
New King James Version
Proclamation Against Egypt
29 In the tenth year, in the tenth month, on the twelfth day of the month, the word of the Lord came to me, saying, “Son of man, set your face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt. Speak, and say, ‘Thus says the Lord God:
“Behold, I am against you,
O Pharaoh king of Egypt,
O great monster who lies in the midst of his rivers,
Who has said, ‘My [a]River is my own;
I have made it for myself.’
But I will put hooks in your jaws,
And cause the fish of your rivers to stick to your scales;
I will bring you up out of the midst of your rivers,
And all the fish in your rivers will stick to your scales.
I will leave you in the wilderness,
You and all the fish of your rivers;
You shall fall on the [b]open field;
You shall not be picked up or [c]gathered.
I have given you as food
To the beasts of the field
And to the birds of the heavens.
“Then all the inhabitants of Egypt
Shall know that I am the Lord,
Because they have been a staff of reed to the house of Israel.
When they took hold of you with the hand,
You broke and tore all their [d]shoulders;
When they leaned on you,
You broke and made all their backs quiver.”
VERSES 1-7
Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar’s gaining Egypt was the reward of his service against Tyre; and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jer. 37:5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.
II. The scope of this prophecy. It is directed against Pharaoh king of Egypt, and against all EgyptEzek. 29:2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.
III. The prophecy itself. Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play thereinEzek. 29:3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God’s account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee; so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Eccl. 5:8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them.

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