Thomas Brooks

“Though Satan has his devices to draw souls to sin, yet we must be careful that we do not lay all our temptations upon Satan, that we do not wrong the devil, and father upon him what is to be fathered upon our own base hearts. Man has such an evil root within him, that were there no devil to tempt him, no wicked men in the world to entice him, yet that cursed sinful nature that is in him would draw him to sin, though he knows beforehand that the wages of sin is eternal death. The whole frame of man is out of frame: the understanding is dark, the will cross, the memory slippery, the affections crooked, the conscience corrupted, the tongue poisoned, and the heart wholly evil, only evil, and continually evil. If God should chain up Satan, and give him no liberty to tempt the sons of men to vanity or folly, they would not, they could not but sin against Him by reason of that cursed nature that is in them. Satan has only a persuading sleight, not an enforcing might. He may tempt us, without ourselves he cannot conquer us. In every sin our hearts carry the greatest stroke: the fire is our wood, though it be the devil’s flame. Satan can never undo a man without himself; but a man may easily undo himself without Satan. Don’t excuse yourself by your accusing him.” Thomas Brooks, Helps Against Temptation, monergism.com/helps-against-temptation

Not much is known about Thomas Brooks, and most of what we have today is based on his writings and collected sermons. Historians believe he was born in a wealthy home in 1608 and entered Emmanuel College, Cambridge in 1625. However, it is uncertain whether he left before graduating or not. Brooks became an ordained minister in 1640 and a Chaplin for the English navy which he enjoyed. His times at sea were good for his soul as he said, “through grace I can say that I would not exchange my sea experiences for England’s riches.”

After the Civil War, he became the minister of St. Thomas the Apostle and then St. Margaret’s church. He was well recognized and had opportunities to preach in parliament before the House of Commons. But even a good report from the government, Brooks still lost his preaching license due to the Act of Uniformity. The Act required all ministers to use the Anglican prayer book to conduct worship services, prayers, sacraments, and other church structures. Brooks, like many other of his contemporaries (Thomas Goodwin, John Owen …), could not agree with this and preferred a Congregational view of church governance. Brooks did get his preaching license back in 1672 with the passing of the Declaration of Indulgence but lost it again in 1676. 

Even with his battles with the government, Brooks did not stop preaching whenever the opportunity arose. He actually faced very little persecution at his congregational church in Moorfields not far from St. Margaret’s church. Even when the Great Plague of London (an estimated 100,000 people died out of an estimated population of 460,000) he did not leave London, unlike many other ministers, he faithfully tended to his congregation and city.

Brooks’ personal life also had challenges, but he always held fast to Christ. His first wife, Martha Burgess, “[a] godly woman whom he greatly treasured,” died in 1676. Brooks deeply loved Martha as he wrote, “[Martha] was always best when she was most with God in a corner. She has many a whole day been pouring out her soul before God for the nation, for Zion, and the great concerns of her own soul.” A few years after Martha’s passing Brooks married a notably younger woman, Patience Cartwright, before his passing in 1680.

Thomas Brooks has been recorded as a gifted preacher who had simple words, offered practical advice, and was full of Scripture pointing to Christ and His power. Charles Spurgeon had high praise for Thomas Brooks, and he even compiled an entire book of his sayings and illustrations. Spurgeon titled his book Smooth Stones Taken from Ancient Brooks and writes in the preface,

As a writer, Brooks scatters stars with both his hands: he hath dust of gold; in his storehouses all manners of precious stones. Genius is always marvelous; but when sanctified it is matchless. Had Brooks been a worldly man, his writings would have been most valuable; but since he was an eminent Christian, they are doubly so. He had the eagle eye of faith, as well as the eagle wing of imagination. He saw similes, metaphors, and allegories everywhere; but they were all consecrated to his Master’s service: his heart indited the good matter, for he spake of the things which he made touching the King. Charles H. Spurgeon, Smooth Stones Taken from Ancient Brooks, Preface (bold mine).

A recommended book by Thomas Brooks is Precious Remedies Against Satan’s Devices. 

A Case for Church Membership

Church membership could be considered a relic of a bygone age. Many churches today have abandoned the idea and opted for a more informal association where those who attend a fellowship for any length of time are considered part of the church. This article seeks to demonstrate the case for membership from the Scripture. It is true that the way we do membership—membership class, elder interview, etc—is not explicit in Scripture but these are ways in which we seek to apply the principles taught in Scripture. Church membership in the local church rests upon the application of several principles that we see in the New Testament.

Body of Evidence

The following on several texts that help us understand the nature of the church and its members.

1. The Language of Members

Romans 12:5 and 1 Corinthians 12:14–27 speak of the church as a body consisting of many members (body parts). Membership, therefore, is a metaphor for how the church works with every person serving one another and meaningfully connected.

How do people become “members” of Christ’s body? People are added to the church as they repent of their sin and believe in Jesus and the gospel. In doing so, they enter a covenant with God and with one another. The Bible is then explicit that growth in Christ is a group project, requiring leaders who teach the word, and every member of the body serving one another in love (Ephesians 4:11–16).

2. Insiders and Outsiders

The New Testament bears witness that there are some inside the church and others outside it. Those on the inside are marked by baptism and a new life in Christ (Romans 6:3–4). This unity together in Christ is celebrated over a weekly meal called the Lord’s Supper (1 Corinthians 11:17–34).

Those who call themselves a brother but live a life of sin are chastened or removed from the body if there is no repentance (1 Corinthians 5:12–13; Matthew 18:15–17).

Therefore, the church knew who was in and who was out. They knew who was under discipline and who was a member in good standing. They knew who the “members” of the body were and were not.

3. Shepherds and Sheep

The New Testament commands us to imitate our leaders (Hebrews 13:7), submitting to them and obeying them (Hebrews 13:17). Christians are to respect those leaders who labor among them (1 Thessalonians 5:12–13). Using the metaphor of shepherd for elders and the flock for the church, Peter calls elders to be good shepherds of God’s flock (1 Peter 5:1–5). In these texts—and many others—there is an intimate relationship between shepherds and the flock. Shepherds should smell like sheep and the sheep should recognize their shepherds’ voice.

Therefore, people in the church need to know who their leaders are if they are to follow their example and obey them. Leaders need to know who is in their care because they will give an account to God (Acts 20:28). Membership formalizes this relationship so that there is clarity on this relationship between shepherds and sheep. Would it not be appropriate for elders to have a list of sheep (members) in the flock so that they do not neglect to pray for them?

4. The Majority and Member Lists in the New Testament

In the primitive New Testament church there was an identifiable number of believers. In 2 Corinthians 2:6, Paul speaks about the majority not allowing a repentant brother to return to full communion. Certainly, he doesn’t just mean the majority of those who gathered on a Sunday for worship. He is referring to the majority of the members of the church, covenanted together under leaders and serving Christ and one another.

In 1 Timothy 5:9–12 we have a list of widows that the church would provide for. Paul uses the language of enrolling or “put on the list” to refer to these widows that qualified to be supported by the church. If there was a set of requirements for widows to be put on a list, would it not also be appropriate for a set of requirements to put others on a membership list? The fact that the early church had lists of members and spoke about the majority lays a foundational principle for membership today.

Working This Out

Now, the question is, how are we faithful to follow this pattern? Is it just those in attendance that are the members? Is it someone who has attended one month? Can someone self-identify as a member? Are the elders involved in the process? Do the other members have a say?

These questions help us sort out how to apply the principles above practically in our context today. It is safe to say that attendance alone does not make on a member. Outsiders or unbelievers can attend for months, even years but they are not a member of the body of Christ. A member is a born-again believer who trusts the triune God, believes in the lordship of Christ, and has been justified by faith. A member also needs to be received by the elders and the rest of the congregation such that there is a shared covenant or agreement that they are in fellowship together with Christ as their head.

As these principles are applied, churches formalize the process and make the covenant explicit. Some churches require baptism or have a statement of faith that expresses what the elders teach or what members should believe about the core teachings of the Bible. Even if a church does not write down their statement of faith, they have one. Every church has a belief about what makes one a Christian and who constitutes the church. I think it best to have this written down so it’s clear, subject to scrutiny, and so that there are no surprises.

To be certain, statements or confessions of faith are not in the Bible or above the Bible. But they are useful to use in formalizing or setting boundaries for the family of faith. They express what we believe the Bible says and puts it on paper so others can see what we believe.

These are tools that help us formalize the visible, local church with order and clarity and fulfill the principles outlined above.

The Example of Marriage

Consider the covenant of marriage. Is marriage biblical? Of course it is! We see it in the opening chapters of the Bible. For marriages today we have a marriage license, witnesses, and an officiant who oversees a wedding. We have the father give the bride and the new couple shares rings and vows. None of this “formality” or ritual is explicit in the Bible. Yet marriage is biblical, and the circumstances of marriage (license, rings, ceremony) are practical applications of the biblical principles concerning marriage. These practicalities are an overflow of the covenant of marriage we see taught in Scripture. We no longer pass a sandal or put a hand under the thigh (Ruth 4), but we say, “I do,” exchange rings, make vows, and pronounce them husband and wife.

Likewise, church membership may look a bit different in different contexts, but it is based on the same principles of membership seen in Scripture. Church membership is a covenant. The church is a family of faith agreeing to follow Christ together in community. This covenant is expressed in membership “vows” which typically involve a statement of faith and a statement of practice with the elders presiding.

Why the formality of lists, statements of faith, membership classes, or interviews? Like a wedding ceremony, these are pastoral applications of the principles taught in Scripture.

Conclusion

Perhaps you remain unconvinced or skeptical of church membership. We do live in a individualistic age and many have been hurt in the church and have lost faith in membership. But consider Hebrews 13:17 which says, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”

This passage calls you to submit to your leaders in the church. If church leaders require a formal expression of a membership covenant and are not requiring you to sin, then your submission to them involves following the membership process. They are seeking to faithfully follow the principles of Scripture and you would do well to honor that desire and commit yourself into their care as you serve the body in the name of our Lord Jesus Christ.

—Tim Stephens

Requirements for Membership at Fairview: A Brief Statement on Open Communion

For a biblical presentation of church membership, click here.

The True Church

When a person believes the gospel—entrusting to Christ their life and death—they become part of the church. The church is the gospel made visible. The church consists of “the called-out ones” (this is the meaning of the Greek word ecclesia which is translated “church”). The members of a church are also called saints, meaning holy or set apart to the Lord. The church is Christ’s body, all its members connected together in Christ.

In one sense all believers are part of the church universal. The universal church consists of all those who are in Christ from all places and all times. However, the New Testament almost exclusively uses the term church to refer to local fellowships of Christians. These local fellowships consist of Christians covenanting together to follow Christ, are organized at a certain location, led by elders, and served by deacons.

Today, having many local churches in a city, what does it mean to be a member of one local church? What ought to be the requirement to be part of the church? Do all members need to agree on secondary issues? [1] Must they all be baptized by the same mode? Are deviations allowed on some issues? In other words, what are the boundaries of the church?

In the Baptist tradition many churches have a statement of faith covering primary and secondary issues in which all members must agree and all members must be baptized as a believer by immersion. It must be conceded that these requirements for membership go beyond the marks of a true believer. For instance, most Baptists would concede that those in Presbyterian churches, for example, are brothers and sisters in Christ. Yet while a Presbyterian might be recognized as a brother in Christ, he would not be extended the right hand of fellowship as a member of the local church—and in most cases he would not even be welcome at the Lord’s Table. This practice is called closed or close communion.

In my mind, barring a brother from the Lord’s table when the Lord would welcome him is shocking and a black mark on disciples of Christ who ought to be known for their love for one another. Who are we to reject whom the Lord welcomes? This is why we’ve practiced open communion where all genuine disciples of Christ are welcome, regardless of what they might believe about baptism or other secondary issues.

As we are in the process of updating our bylaws, we are updating our membership process to follow how we practice the Lord’s Supper. That is, whether for the Lord’s Table or membership, the qualification will be that one is a true disciple of Jesus Christ. We must recognize that disciples are marked inwardly by repentance and faith rather than outwardly by doctrinal knowledge or external rituals. It is not that doctrinal knowledge and externals are unimportant, but we do not want to lay down a stumbling block over secondary issues.

How Does This Work?

Consider again the requirement of being included in the universal church—repentance and faith in Jesus Christ. This repentance and faith will express itself in submission to Christ’s word and teaching. It will express itself in love and holiness. It will also express itself in unity and love for the brethren. In other words, true believers are followers of Christ who are not divisive, but rather teachable, loving, and growing in holiness. In fact, Scripture gives warnings about those who are divisive (Titus 3:9-11), unholy (1 Cor 5:1–5), or unloving (1 Cor 13:1–3). If such people do not repent, they ought to be excluded from the church.

Should not the same principles apply to the local church? A church should welcome those who repent and believe in Christ. If they bear the fruit of repentance and faith, meaning they are not divisive but teachable, loving, and growing in holiness, should they not be welcome in the local church?

In sum, any true disciple of Christ who is willing to be part of our church (agreeing to covenant together, submitting to one another and the ministry of the elders) is welcome.

It is true that each local church has convictions regarding secondary issues (like baptism), but if a person is willing to submit to the elders (as Hebrews 13:17 commands us to do) and not cause division by seeking to undermine their teaching, that brother or sister should be welcome to covenant together with that local family of faith.

Questions

What about disagreements over church teaching like baptism, election, or eschatology? Won’t this cause division?

Members of the church would be expected to respect the teaching of the church. As a church, our teaching statement is clear and our convictions on secondary issues are known. While the church doesn’t require all to share the same convictions, all are expected to maintain the unity and not undermine the elder’s ministry in the church. This is not a call to shut down questions or conversations, but to respect the responsibility entrusted by God to the overseers of the church.

If there is a willingness to listen to the elders and sit under their teaching and not to contradict or be a source of division at these points, then why could we not fellowship together for the cause of Christ? Remember, no one will ever find a church where they agree on every point. [2]

For example, if a Baptist in a small town attends a Presbyterian church because it preaches the gospel and the local Baptist church does not, he would be expected not to undermine the elders teaching on baptism but rather agree to disagree on that issue, celebrating their unity in Christ and the gospel.

Is baptism not important?

Yes, baptism is important. It’s commanded by our Lord and every Christian ought to be baptized. However, we all know that genuine brothers and sisters are not in agreement on the mode or recipients of baptism. The elders of our church and our constitution agree that baptism is for believers and is to be practiced by immersion. Yet if someone does not agree but still wants to be part of our church, finding agreement on many other points such that we can covenant together for the sake of Christ and his gospel, then we believe we can stand side by side for the sake of the gospel and the supremacy of Jesus Christ our Lord. Our practices and convictions as a church would remain the same, but we would welcome our brother or sister in the Lord.

What about historical precedent and tradition?

This matter was discussed among the first Baptists. I would commend John Bunyan’s book The Terms of Communion and Fellowship of Christians at the Table of the Lord and his follow-up work Differences in Judgment about Water Baptism, No Bar to Communion where he articulates in further detail what I’ve summarized above. His heart for the gospel and desire for unity among the brethren is clear and his arguments compelling.

Conclusion

The inward marks of repentance and faith must be emphasized above outward signs and rituals. No true believer seeking fellowship among brethren should be barred from the table or the fellowship due to different convictions regarding outward signs. May the Lord’s Table and our church demonstrate to the world our unity in Christ and love for one another, for his glory, and our good.

—Tim Stephens

[1] By secondary issues I refer to doctrines that are important but not necessary for salvation. For instance, those believing in infant baptism are not excluded from the saving grace of Christ. This makes baptism a secondary issue. First order issues are issues that pertain to salvation and to err in these matters is to be outside of Christ. For instance, the deity of Christ, the doctrine of the Trinity, and justification by faith are first order issues since to deny them is to deny God and his salvation.

[2] The elders must take seriously the responsibility to maintain unity (Eph 4:3). Any member who disagrees with the teaching of the church or its practices should bring their concern to the elders and respect the unity of the church. If an individual or family is unwilling to submit to the church’s teaching in areas where they disagree, they should peacefully find another fellowship in which they can worship with a clear conscience.

63 Years Serving God in the Fairview Community

Fairview Baptist Church met in the community of Fairview from 1960-2023. The last service at the original location was May 21, 2023. This brief history was shared that Sunday.

The Beginning of a Church in Fairview

In 1930 a new missionary work began in Alberta. Two pastors, Morley Hall and Howard Phillips led their churches to form a new mission society to plant fundamental Baptist churches in Alberta. Morley was educated at Toronto Bible College (now Toronto Baptist Seminary) and having pastored in Ontario for eight years moved to Calgary to lead Westbourne Baptist Church.

Westbourne was founded by First Baptist Church in 1905 near the Stampede grounds. In the 1920s Westbourne withdrew from the Baptist Union of Western Canada under the leadership of William Aberhart (who became Premier of Alberta from 1935–1943). When Hall became the pastor in 1930, after the church parted with Aberhart in 1929, the church was looking for a new fellowship and so began the Regular Baptist Missionary Society together with pastor Harold Phillips of Benalto Baptist Church. This society would later be renamed the Regular Baptist Missionary Fellowship (RBMF).

Hall’s evangelistic zeal led him to begin a radio ministry, labor in street ministry, and help start new churches in Crossfield, Drumheller, and then in Blairmore. Historian Michael Haykin writes, “Hall was a student of the Scriptures, a lover of Puritan theology and the great C. H. Spurgeon… The focus of his theology was an evangelism rooted in a strong belief in the doctrines of grace as defined by Calvinism and deep Baptist convictions.”

The foundation laid by Morley Hall would continue even as he moved east in 1944. In 1960 Hall would return to Calgary for the annual convention of the RBMF where he preached on the theme, “Let Us Go On!” They did with the RBMF funding the purchase of lots in the community of Fairview and Alf Bell arriving from Toronto to pastor the work. In 1963 the RBMF officially joined with the Fellowship of Evangelical Baptist Churches in Canada.

The Ups and Downs

The building at 230 – 78 Ave SE was built on the land purchased by RBMF incurring a debt of $55,000. Construction began in June 1961 and was completed on October 1st of that same year. Two weeks after opening the church had its first baptismal service. In 1982 the church paid off the mortgage with a celebration of how God had provided.

The church body has had its ups and downs over the years. In 1968, Pastor Jack Purdie (1925–2022) led the church during a time of growth. In the early 70s there was a two-month period where the church conducted two morning services with Sunday School in between. Plans for a larger building began but they never materialized.

As the church and community aged, membership declined. Into the 90s attendance continued to drop and ministries could no longer function. In 1990 the church was close to closing but continued on. By 1996, Sunday School was disbanded, and the membership roll dropped to 33. The church decided to remain open and continued to struggle. By 2009, with the resignation of the longest serving pastor (Pastor Bob Marsh, 11 years), the church was again at a point where closing was a very real option. Again, the church decided to continue and remain open. In 2013, after seeing some modest growth but again without a pastor and the membership roll at 21, the church called Tim Stephens to be their pastor and he began in January 2014.

Over the years, Fairview has seen eleven full-time pastors averaging four-year terms with several interim ministers in between. This lack of stability, leadership, and direction in keeping with the doctrine and zeal of men like Morley Hall left the church hindered in her service.

Since 2014, the church has seen yearly growth and talks resumed about a larger place for worship to accommodate the increasing congregation. Then COVID-19 happened….

The Blessing of COVID-19

COVID-19 is the latest milestone in the history of Fairview Baptist Church. After canceling in person services for nine Sundays starting March 15, 2020, the church decided to reopen in contravention to public health orders. The decision was supported by most members, yet it was controversial.

The church continued to gather through the summer and fall of 2020 with no fanfare. Word of mouth saw a few people join the fellowship as many other churches were closed or restricted. Beginning in 2021 complaints were made to the authorities and police, bylaw, and Alberta Health Services (AHS) began enforcement action against the church. When fines and a closure notice were given, AHS issued a news release leading media outlets to run the story.

The police response along with media reporting caused turmoil within the leadership and membership of the church. This time was difficult as brothers and sisters, worshiping together just a few months before, were now deeply divided on how to move forward. Attempts were made at staying together including meeting out of the spotlight. Unity was elusive until GraceLife pastor James Coates was imprisoned. Convinced that we must stand with our brother, who was imprisoned for sharing our convictions, we opened publicly and made it clear to everyone that Christ, not Caesar, is the head of the church.

Eventually fines led to court orders which led to imprisonment for Pastor Tim Stephens. He served twenty-one days in jail, being released on July 1, 2021. The church building was also seized for the month of June, forcing the worship of the church to take place outdoors.

Since that time, many people have visited Fairview Baptist Church with many choosing to call Fairview home. A building committee was formed in late 2021 and a new property purchased in November 2022. The Lord has provided all the required funds, which along with the sale of 230 – 78 Ave SE, allows the church to move into a new place of worship at 3311 Centre St N for a first official service on June 4, 2023—two years to the date that the government seized our current building. Christ is Lord. The ministry continues. Christ will build his church!

Remember

This Sunday marks the last Sunday that we will be worshiping as a church at 230 – 78 Ave SE. For the last 63 years Christians have gathered in that location to worship Jesus Christ. Starting Sunday, May 28th, we will move to a larger facility at 3311 Centre St N which has also been the home of Christian worship in the past.

As we look forward and give thanks to God we take time to remember his faithfulness in the past. The Scriptures address this from beginning to end. Some important items of remembrance include:

  • The rainbow is a sign of remembrance of God’s everlasting covenant with every living creature on the earth (Gen 9:16).
  • The Passover meal was a sign of remembrance of God’s strong hand whereby he delivered his people from Egypt (Exod 13:3). This call to remember is given 15 times in Deuteronomy as the people prepared to enter the promised land.
  • The Sabbath was a day of remembrance of God’s rest after the creation week and our rest in him (Exod 20:8).
  • Tassels on the garments of the people of Israel were a sign of remembrance of the commandments of the Lord and their duty to follow them (Num 15:39).
  • The Psalms are full of remembrance: “I will remember the deeds of the Lord; I will remember your wonders of old” (Ps 77:11). The nations will praise God as they remember his name and deeds (Ps 45:17).
  • The prayers of Paul were fueled by remembering the churches and fellow believers (Eph 1:6; 2 Tim 1:3; Phlm 1:4).
  • We’re called to remember our state before Christ, lost and without hope (Eph 2:11–12).
  • We’re called to remember the gospel, Christ risen from the dead, as we labor for him (2 Tim 2:8).

What ought we to remember during this season of transition from one location to the next? Here’s a short list of items we should remember as we move.

  • Remember the saints that have gone before us. When Fairview Baptist began in 1960, many labored, sacrificed, and gave such that we had a place to worship in Fairview to call our own.
  • Remember that our history as a church goes well past 1960. Christ has been building his church since he walked this earth and has been faithful for millennia calling sinners out of this world to worship him. We stand in a long line of believers forgiven and adopted by the love of God in Christ Jesus. Their sacrifice and labor, fueled by grace, has increased into blessings for us today.
  • Remember that all we have is a gift from God. We deserve none of the favor we experience. Grace upon grace is what we must remember.
  • Remember COVID-19, fines, arrests, and imprisonments, and how God used governments gone mad to bring rich blessing upon his church. Remember how God used Egypt, Assyria, Babylon, and Rome as tools in his hand to advance his purposes. Remember and do not fear the power of men.
  • Remember that God uses persecution and trials to save and sanctify his people. Difficult times are ahead but we remember how God accomplishes his purposes through suffering—the chief exhibit being the cross of Christ.
  • Remember through songs, hymns, and psalms. Our church will continue to sing songs written from the earliest centuries of the church to today. We must sing songs about what is worth remembering.
  • Remember that the Great Commission and discipleship continues in earnest in this city regardless of location. God has many people in this city and so we must remain committed to making Christ known. Remember that we are missionaries, God’s ambassadors, and fellow laborers.

Above all, remember God’s in his unchanging, glorious character. God remains steadfast and true regardless of the changes of seasons and times. Of all the things that we can remember, we must remember God, his steadfast faithfulness, his unchanging word, his enduring commands, his everlasting covenants, his eternal promises, his persistent power, his immutable wisdom, his unwavering mercy, his constant providence, his persistent guidance, his resolute grace, his unfaltering forgiveness, his loyal Christ, and his committed love.

A New Testament Case for the Christian Magistrate to Enforce Biblical Law in Accordance With the Gospel

Summary: In 1 Timothy Paul urges the church to pray for kings and rulers so that they would be converted, legislate according to the law of God, thus bringing peace to the church and serving the advance of the gospel.

In Paul’s first letter to Timothy, he opens his letter by addressing teachers who do not understand the proper use of God’s law (vv. 3–7). In response, Paul argues, not for antinomianism, but for the proper use of the law.

“8 Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”

1 Timothy 1:8–11

What law is Paul speaking of here? It is clear in this opening passage that the “law” in which Paul speaks is biblical law.[1] In this passage, Paul lists most of the second table of the ten commandments which God gave to Moses.

Taking biblical law, Paul states that there is a lawful or proper use of that law when it is “laid down” for the lawless and disobedient. That is, the law is intended to restrain evil by punishing the wicked and disobedient. We know that Paul is not arguing that just anyone can “lay down” or enforce this law. In Romans 12:19–13:5 he is clear that God will carry out his vengeance in this age through civil magistrates who are entrusted with the sword as God’s servants to carry out God’s wrath on the wrongdoer. Thus, according to the apostle, biblical law is the standard by which magistrates ought to punish the ungodly and sinners, even in this new covenant age.

In addition, in verse 10 Paul mentions “and whatever else is contrary to sound doctrine.” The law that is to be laid down or enacted for the lawless and disobedient is not confined to the second table of the law, but anything which lies opposite, is contrary to, or opposes or resists sound doctrine. Of course, sound doctrine is teaching that corresponds to God’s revelation in Scripture. Therefore, we have an important and proper use of the Scriptures: they are to be used by those who enforce the law as the standard to punish the unholy and profane.

Lest we consider such teaching contrary to the gospel, Paul clearly states in verse 11 that this laying down of the law is “in accordance with the gospel….” The punishment of evildoers with biblical law is in keeping with the gospel. A righteous magistrate, ruling in keeping with biblical law, is serving the gospel of God.

This text is sufficient to argue for the proper use of biblical law by a magistrate in the new covenant age. Of course, this was not the reality in Paul’s day, and so after an excursus on his own calling as a gospel minister, he returns to the topic by urging the church to pray for kings and rules in places of authority.

2:1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

2 Timothy 2:1–7

Paul calls upon the church to pray for civic leaders. He deems this a great priority as he urges the church to pray for their civil magistrates as a matter of first importance.

It seems reasonable to conclude that what he desires in particular is for the church to pray for the conversion of magistrates ruling over them. In verses 3–7 he argues that God desires to save kings and those in high positions and that these men can only be reconciled to God through Jesus Christ—the one mediator for all men. Gentile kings and Roman rulers need Christ and so the church should pray for their conversion.

But it is not just the souls of kings that concerns Paul, he urges the church to pray for their civic leaders “so that we may lead a peaceful and quiet life, godly and dignified in every way” (v. 2). That is, as a consequence of civic leaders coming to faith in Christ, they will rule in such a way that Christians (the church) may lead a peaceful and quiet life.

How will the magistrate rule such that Christians can live in peace, with godliness and dignity? Paul already gave us the answer in the first chapter. The righteous magistrate will lay down the law on the unrighteous, enforcing (at least) the second table of the law, and whatever else is contrary to sound doctrine.

When the magistrate is acting as God’s servant (Romans 13:4) by laying down biblical law in society, God’s people live at peace in godliness and dignity and the gospel goes forth unhindered by wicked leaders opposed to God.

While this was not a reality in first century Rome, Paul wanted the church to pray to this end. He wanted the church to refute and reject aberrant views of the law and understand its proper use in the hand of a righteous magistrate. The Christian life and Paul’s job as a minister of the gospel would be furthered and aided by a Christian magistrate who would enforce biblical law on those who oppose sound doctrine.[2]

Afterword

For more on the role of the magistrate in the New Testament, I’ve preached a summarizing sermon here: Christ and the Magistrate.

Note: This is not a novel concept, our reformed fathers in the faith understood this. Two quotes from major reformed confessions will suffice:

“The chief duty of the magistrate is to secure and preserve peace and public tranquility. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate.”

Second Helvetic Confession (1562 by Henrich Bullinger). Adopted by Reformed churches in Switzerland, Scotland, Hungary, France, and Poland.

“The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.”

Westminster Confession of Faith 1646.

[1] Commentators are agreed that the “teachers of the law” in verse 7 are those twisting the words of Scripture and the laws mentioned in vv. 8–11 mirror the second table of the law God gave to Moses.

[2] Of course, there are many objections and what people would say are negative consequences of this. Many reject Calvinism for the implied consequences, but conjectured consequences cannot be the basis for resisting the teaching of Scripture. These verses mean something. They reveal a proper use of the law to be laid down by the magistrate for the benefit of the church and the advance of the gospel.

Gratitude: 5 Ways to Thank God for His Provision

On November 16, 2022 we sent out an email with a call to give generously. A few days prior we had voted as a congregation to approve the conditional sale of a new church facility at 3311 Centre Street N. This marked a milestone as it had been more than a year in which we had been earnestly praying and seeking a new location that would contain the growing family at Fairview. As I mentioned in that email, we were $1.25 million short of what we needed to finalize the sale without any debt. We knew that the Lord could provide and prayed that the Lord would provide all that was necessary for the sale—and I know some were confident that he would.

Near the end of that email, I quoted from 2 Corinthians 9:11–12 which says, “You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God.” From this text, I sought to demonstrate that it is a joy to give and it is a joy to see God receive thanksgiving. That is, it is a joy to be able to supply the needs of the saints, but an even greater result is that many saints will give thanksgiving to God.

As we finalize details and move into a new facility this month, we can confidently give thanks to God for his amazing provision. God provided through people young and old, through gifts large and small, and multiplied our loaves and fish in answer to prayer. God has done this great work. When people ask about the new facility—like the children of Israel asked about the pile of stones by the Jordan—we can say that the Lord God provided this land and this building through his gracious provision. We can say that the Lord showed favor and demonstrated his faithfulness to provide for his people. We can say that this is the Lord’s house, dedicated for gospel use, and the source of an overflow of thanksgiving to him.

We have so much to be thankful to God for. Let me recount some of the ways in which he deserves praise and thanksgiving in this transition:

  • In the Lord’s kind providence, we’ll be taking possession of this new facility on the two-year anniversary that our current facility was locked and seized to prevent us gathering in worship. The Lord has reversed the plans of those seeking to close the church and the pressure upon the church became the source of her flourishing. Thanks be to God!
  • People around our city, our country, and around the world have heard of God’s people at Fairview and have prayed for the Lord’s protection and the Lord’s blessing. Those prayers have been answered beyond what we could ask or think. Now those in prayer for the church at Fairview will join us in praising God. Thanks be to God!
  • The children of our church have prayed regularly and given their money to the Lord for this facility. Their prayers have been heard and God has used their pennies to accomplish his purposes. This will strengthen their faith as they see the faithfulness of our God and the power of prayer. Thanks be to God!
  • All those who gave will give thanks to God for allowing them a part in facilitating the advance of the gospel and the worship of the church. Thanks be to God!

Gratitude is a wonderful virtue. It is a virtue that is the source of many other virtues and righteous acts. As we give thanks to God for his wonderful mercy and grace, let us remember to express our gratitude in the following ways:

1. Worship with Reverence and Awe

Hebrews 12:28 says, “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe.”

Worship, reverence and awe is the natural consequence of gratitude toward God.

2. Pray and Give Thanks

Colossians 1:3 says, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you.”

Each time we make our requests known to God, let us be a people that give him thanks. In prayer, our attention is brought to the God who is gracious and merciful in providing for his people.

3. Encourage One Another in Word and Song

Colossians 3:16 says, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.”

We ought to sing and speak to each other about the faithfulness of our God. If we are thankful we will treasure God’s word, speak it and sing it to others.

4. Live Every Moment Serving Christ with Gratitude

Colossians 3:17 says, “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.”

We will be tempted to grumble just like the Israelites when they were led out of Egypt. As we move there will be bumps and wrinkles in the way. Do not lose hope, nor complain, but live with gratitude, patience, and humility.

5. Tell Others What Our Great God Has Done

Psalm 78:4 says, “We will not hide them from their children, but tell to the coming generation the glorious deeds of the Lord, and his might, and the wonders that he has done.”

We must remember and give thanks for the deeds of the Lord and tell them to our children and others. The Lord is on our side and he has delivered us and set us like a light upon a hill.

Gospel Primer

The following is the afterword to our recently published outreach booklet, “The Gospel of Jesus Christ according to Mark.”

The gospel of Mark ends abruptly. The women who came to anoint Jesus’ body were met by heavenly angels showing them an empty tomb. The tomb was empty because Jesus had risen from the dead. The women were stunned and astonished—a natural response when seeing an angel and evidence of Jesus’ resurrection!

The rest of the New Testament records how the news of Jesus’ resurrection spread. The other disciples saw the empty tomb and later saw Jesus alive in Galilee—just as he said. In addition, Paul writes that more than five hundred people saw him at one time (1 Corinthians 15:6). Luke writes that Jesus “presented himself alive to them after his suffering by many proofs, appearing to them for forty days and speaking about the kingdom of God” (Acts 1:3).

Christianity is based upon these historical events. It is far more than a philosophy or moral example; it is founded upon the reality that the Son of God came to die and rise again so that many could be forgiven (Mark 10:45).

Making Sense of it All

The account of Jesus’ life that you’ve just read is key to God’s plan to restore his creation to perfection and beauty. We live in a world of beauty that is marred with brokenness, suffering, and pain. We can all agree: the world is not the way it’s supposed to be. Of course, there are myriads of suggestions on how to improve, change, or fix the way things are, but God’s solution is much more radical—it deals with the root of the problem.

In the beginning God made male and female and placed them in his perfect garden. God made them in his image or likeness. They were to show God’s beauty in how they lived, related to each other, and stewarded God’s creation. He gave them a mandate to cultivate the garden, be fruitful and multiply, and fill the entire earth, bringing all of creation into harmony with God’s righteous ways.

But something went terribly wrong. The garden, designed to be cultivated for God’s honor, fell into corruption. The first couple, Adam and Eve, refused to listen to God’s voice and sinned against God. Their sin brought a curse upon themselves and the entire creation. Their descendants would carry that same corruption, being inclined toward rebellion against God. In other words, this is not just their story, but it’s our story.

Every person is born with a sinful nature predisposed to wrong. It is not that we are as corrupted and wicked as we can be, but we all have an inner impulse to do what we know is wrong. Consider when a parent says “No” to a ten-month-old child crawling toward an electrical socket. The child stops, looks at her mother, and then turns to reach out her hand in defiance. As the child grows, she steals from her siblings, lies to cover it up, and feels guilt and shame when caught. Children are not taught to steal, or lie, or rebel, yet they quickly become experts at these things unless taught otherwise.

Why is this? The principle of sin is not just “out there,” but “in here”—it is in all of us. The problem of humanity is not something outside of us but a problem within each of us. Therefore, the solution cannot come from us but must come from outside us. Jesus Christ is the answer!

God is merciful and gracious toward sinners like us. In the garden God made a promise to that first couple. From the offspring of the woman would come one who would crush all sin and evil and reverse the curse of sin upon God’s good creation (Genesis 3:15). The story of the Bible is the story of this offspring, this descendent, who would come to crush sin and restore creation.

We learn that this descendent would be a king, wielding power to defeat his enemies and bring blessing to his people and all creation (Daniel 7:13–14; Isaiah 9:6–7). Rather than a kingdom of sin and darkness, his would be a kingdom of righteousness and light. As history went on and as God spoke through the prophets there was an anticipation of this coming king. He was the hope of the nations. He was God’s Savior and would rescue the world from sin and death.

When the Gospel of Mark begins with “The beginning of the gospel of Jesus Christ, the Son of God,” we are immediately told that Jesus is the promised Savior to accomplish God’s restoration of creation.

The word “gospel” means good news—news so good that it deserves to be shouted in the streets. Mark is telling us that God’s Savior has come! The title “Christ” means anointed or chosen one. Jesus is God’s chosen one. Chosen for what we ask? He is God’s chosen King who has come to save his people from their sin.

One could paraphrase the opening of Mark’s gospel this way: “The announcement of the great news of King Jesus, the Son of God!” Jesus, God’s Son, has come to reverse the curse and bring God’s righteousness and peace to a world corrupted by sin and evil.

Now we might expect Jesus to gather the armies of heaven and destroy all sin and darkness to bring about his kingdom of righteousness and light. But if this were the case, all humanity would fall by his sword. We are all sinners who sin and would be condemned by this righteous King of Light.

But in unfathomable mercy, this King came to rescue and save sinners like us. He said that he came to seek and to save the lost.

How would he do this? He would do this through his death on the cross. The King would die in the place of his people who deserve death. As the Scriptures teach: the wages of sin is death (Romans 6:23). That is, we deserve death because of our sin. Sin is a corruption that must be destroyed and cannot be tolerated in God’s kingdom of light. Death is the just and necessary penalty before a just and holy God. God cannot simply dismiss sin any more than a righteous judge can acquit the guilty. A just judge condemns the guilty and acquits the innocent.

In God’s kindness toward us, the judge of heaven graciously allows a substitute in his Son who died in the place of sinners, bearing the penalty we rightly deserve so that we can escape the condemnation due for our sin.

Jesus, in kindness and grace, sacrifices his life so that we might live. The king dies for his subjects in an act of love. This is a truly amazing love that defies our comprehension! It is this part of the story, the story of Jesus’ life, death, and resurrection in the place of his people that is so wonderfully told in Mark’s gospel. This is why he said, “For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many” (Mark 10:45).

Response Required

How does Jesus’ death, which took place so long ago, affect you today? Jesus came to heal the sick. He came to forgive the sinful. He came to restore the repentant. Are you sin-sick? Are you sinful? Are you repentant?

Jesus’ message is summarized at the beginning of the gospel of Mark: “The time is fulfilled, and the kingdom of God is near. Repent and believe the gospel!” (Mark 1:15). Jesus calls sinners to repent and believe. Not all will be rescued. Not all will enter his kingdom of righteousness and light. Not all see their sin. Not all recognize their need. Not all see their problem as one within them. Do you see your need? Do you see your sin? If you do, the announcement of Jesus’ salvation demands a response: repent and believe!

Once you recognize you have a problem and that Jesus is the solution, you must repent and believe. Repentance is a change of mind that includes confessing and forsaking your sin and living your life in a new direction. To repent means that we no longer live for sin or for ourselves, but we live for Jesus and for his kingdom. This is not a call to perfection, but it is a call to change direction.

Is there sin in your life that needs to be confessed? Is there a change in the direction of your life that needs to happen? Jesus is calling you to repent and follow him.

Belief coincides with repentance. When Jesus calls us to “repent and believe” he is calling us not only to forsake our sinful ways but to believe or trust him. Rather than relying on sin to satisfy, we trust that Jesus will satisfy. Rather than relying on our efforts to save us, we trust that Jesus will save. We trust that his truth and his kingdom will prevail. We don’t just believe in Jesus, we believe Jesus. We take him at his word and do what he says. This is a call to trust, commitment, and loyalty—that is true, saving faith (James 2:14–26).

These are the questions before you: Will you pray to God and confess your sin? Will you be loyal to Jesus? Will you trust him and rely on him? Will you believe that his death pays the penalty for your sin and his resurrection ensures your resurrection life in his eternal kingdom? Will he be your hope in life and death? Will you repent and believe? Will you commit to following Jesus?

Evidence of True Conversion

When you repent and believe the gospel—the good news of Jesus’ death and resurrection that deals with sin and advances his kingdom—something fantastic happens to you. The Bible calls this regeneration. Regeneration is a new beginning. The Bible also speaks of this new beginning as conversion, being born again, or becoming a new creature. These terms tell us that when you become a follower of Jesus you are deeply changed where all areas of your life are affected. This change includes a desire to do what is right, a desire to please and worship God, a desire to be with God’s people who have been changed like you are, and a desire to know more about this great God who has saved a sinner like you.

Not everyone who calls themselves a Christian is a true follower of Jesus. Only those who have been born again are true Christians. Do not be deceived by counterfeits that imitate a true work of God. If signs of conversion are lacking in your life, don’t be discouraged and don’t “try harder.” Pray, confess your sin, and commit to learning more of the grace, wisdom, and mercy of Jesus Christ.

True evidence of conversion comes through the Spirit of Christ working in and through you. Conversion is a gift of God through his Son, not your own doing.

What’s Next?

As a follower of Jesus there are several things you are called to do. Three of the most important things for your own growth and maturity as a follower of Jesus are to (1) be involved in a good church; (2) study your Bible; and (3) pray.

Jesus Christ promised to build his church (Matt 16:18). The church is a community of Christians who commit to loving one another and encouraging each other to loyalty and trust in Jesus Christ. Jesus has gifted the church with leaders who teach the word of God and equip Christians to live in this world (Ephesians 4:11–12). Following Jesus is not an individual effort. God has made you to be part of a community of believers that he calls his body (Ephesians 1:22–23).

Second, God has also gifted us with his word. The Bible is God’s complete revelation where we learn of him and what he expects of us. The Bible is light to guide us, truth to mature us, and wisdom to instruct us. The Bible is about God, his kingdom, his covenants, his Savior, and addresses everything we need to live godly in this life and ensure we are prepared for the age to come.

Finally, another important gift God has given us is prayer. Prayer is talking with God. He is a good Father who delights to hear his children. God uses the prayers of his people to carry out his purposes and plans in the world. We must pray for help in time of need. We must pray for God’s forgiving grace and for his transforming grace so that we mature as followers of Jesus Christ. With the Bible and prayer, we listen to God and speak back to him.

Conclusion

Those who gave you this booklet have prayed for you and gifted this to you in love. If you have any questions, they would love to speak with you further. The matters discussed here are of utmost importance. Your soul is valuable. Entrust it to Jesus Christ today.

Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence, to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.                   — Hebrews 13:20–21

Hard Work: A Needed Christian Virtue

In 2020, headlines concerning COVID-19 were replaced with stories about George Floyd, riots (aka, fiery but mostly-peaceful protests), and Black Lives Matter. Just as technocracy boomed in the COVID era, cultural Marxism had a similar surge. With the battle against “whiteness” going mainstream, efforts continue to decolonize—or more accurately, de-Christianize—western culture. One example of this was in 2020, when the Smithsonian’s National Museum of African American History and Culture produced an online guide to expose the aspects and assumptions of white culture. Their list included “hard work,” “self-reliance,” “be[ing] polite,” and punctuality as negative products of the “white dominant culture.”

This should be no surprise since movements like BLM rest on the shoulders of men like Karl Marx who hated God and hated work. Marx believed that work is a social convention and disciplinary apparatus rather than an economic necessity. According to Marx, we must work—pun intended—to resist and undermine the active state of affairs that normalizes working long and hard.

As Christians, we must be mindful of the ideologies that press upon us and seek to capture the mind of the nation and the mind of the church. Let’s consider a few teachings about work from the Scriptures.

1. Work is Good

“The Lord God took the man and put him in the garden of Eden to work it and keep it” (Genesis 2:15).

The first six days of creation were a product of God’s work. “And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done” (Genesis 2:2). God then called Adam—made in his own image—to work the garden he had made for him. Work, therefore, is a pre-fall, pre-sin, pre-corruption aspect of God’s creation that he said was “very good” (Genesis 1:31).

Work is not a consequence of the fall or sin. Work is godly. Work is good. Work is what we were made for. Adam had to work and keep the garden to provide food for his household. It remains today that work is God’s chosen means to create wealth, productivity, prosperity, and blessing.

Some may not like it, but this is God’s world and work is a vital aspect of it. Work is woven into the fabric of creational normativity.

2. Idleness is Sinful

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living” (2 Thessalonians 3:6–12).

Paul commends his own life as an example where he worked with toil and effort night and day. Idleness is sin and should not be named among followers of Jesus Christ who are being renewed into the image of God (Ephesians 4:23–24). Those who are unwilling (not incapable) of working should not be given handouts, aid, or food. We want to labor and toil such that we are not a burden to anyone. Rather, “let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28; cf. Acts 20:35).

Idleness, laziness, slothfulness, and an unwillingness to work are sinful attitudes that will not build up but destroy. Paul warns us to stay away from such brothers and warn them to follow Christ, work hard and earn their own living.

3. Hearty Work is Pleasing to the Lord

“Bondservants, obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Colossians 3:22–24).

Hard work pleases the Lord. As Christians, is it not the Lord whom we are seeking to please? We’re commanded to work hard, not to look good in the eyes of men, but to please our Lord knowing that he will reward those who labor for him. And to be clear, the work mentioned in this passage is not flashy, nor that “dream job.” This is slave labor. A slave is commanded to work hard for Christ. How much more then ought we to work hard in our jobs without grumbling or complaining.

4. We Must Work Hard for the Gospel and for the Church

“But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me” (1 Corinthians 15:10). “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me” (Colossians 1:28–29).

Paul was an example of a hard worker. He worked with his hands to provide for himself, and he labored and toiled in his preaching, teaching, and discipleship.

But it wasn’t just Paul, he commended others who labored in the Lord. “Greet Mary, who has worked hard for you” (Romans 16:6). “Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord” (Romans 16:12). “For I bear him witness that [Epaphras] has worked hard for you and for those in Laodicea and in Hierapolis” (Colossians 4:13). He instructed us to honor those who work hard. “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain,’ and, ‘The laborer deserves his wages’” (1 Timothy 5:17). “It is the hard-working farmer who ought to have the first share of the crops” (2 Timothy 2:6).

In our efforts to pray for reform and revival, seek to see the gospel go forth in power, and see disciples strengthened, should we not be working hard with great toil and effort? We are astounded by the effect of a few Christian witnesses in the first century—they turned the world upside down (Acts 17:6). We marvel over the effectiveness of the Reformation and the results of the Great Awakening. But do we understand that those great movements of revival and reform were marked by great industry, great effort, great labor for the Lord? The Christians in these periods of blessings were incredibly hard working for the sake of the gospel!

I’m convinced that the church’s success depends upon the Spirit, on God’s word, on prayer, on the clarity of the gospel, AND it depends on the efforts of God’s people whom God will move to work hard for him.

So let us not be affected by the cultural press away from hard work, productivity, and industry. Let us renew our efforts, increase our labor, and work for our Lord Jesus Christ with vigor in our vocation and in the church!

We may get weary in the work but let us not grow weary of it. Let us “be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58).

Drag Queen Story Hour

Many have watched the footage of Derek Reimer protesting a Drag Queen Story Hour at Seton Library. Derek was removed from the room during the event but stayed in the library to speak about the evils of what was happening inside, warning everyone about God’s judgment, and calling them to repentance in Jesus. Derek was later arrested and was held in the Calgary Remand Center until late Monday evening (March 6). Derek runs a street ministry in Calgary with many similarities to Artur Pawlowski.

I wanted to offer some reflections on this event (and others like it) as an outsider, not knowing these men personally. I find myself sympathetic in some respects, yet with serious disagreement in others.

1. Calling Good Evil and Evil Good

The LGBTQ+ movement is a movement bent on destruction. It is apparent that it does not seek equality, or even acceptance nor approval, but the total destruction of God’s design for marriage, manhood, and womanhood. It is anti-Christian, anti-God, anti-nature, and corrupts the foundations of home and society.[1]

It is clear that Derek and other men like him are vocal about the evils of this kind of sexual perversion. I’m sure we’d find agreement with what the Scriptures say about sexual sin and how any and all sexual activity outside the covenant of marriage (a faithful union between one man and one woman) is sinful. We’d likely agree that sexual sin is especially egregious and acts like a corrupting poison affecting children, young people, and all of society.

We also should remember that Drag Queen Story Hour is just one manifestation of sexual perversion. Pornography, television, movies, literature, advertisements, fashion trends, schools, corporations and governments continue to push a worldview which calls good evil and evil good (Isaiah 5:20). It reminds us to focus on the root rather than obsess over its rotten fruit.

2. Cracking Down on Hate Crimes

Of growing concern for many is that we live in a world with hate crimes that impugn a large minority of the population as holding hateful and dangerous views. For instance, I would be considered hateful because I believe transgenderism is wrong, an affront to God, and causes harm to my neighbors whom I’m called to love. But don’t allow opponents of truth to take the moral high ground. Remember that God hates as well. He hates what is evil because he loves what is good. Today, when evil is good and good is evil, laws will be used to punish political opponents guilty of thought crimes and defying the “narrative” of the day. Do not be alarmed and resolve now to stand for truth and love how God defines it.

Calgary Mayor, Jyoti Gondek, tweeted this Sunday, “I’ll be unpacking all the ‘reasons’ why enforcement teams & the Crown feel the street harassment bylaw & other existing bylaws/legislation are not strong enough to charge demonstrators who spread vile lies & hatred in public. And then I’ll be pushing for more. No more excuses… I hold the greatest responsibility for this city to be a place of inclusion. More to come.”

It is clear that progressives are intolerant of tolerance and will use the full power of the law against citizens they deem out of touch with their progressive views—the trucker convoy, and COVID-defiant churches serve as examples. As much as they say inclusion and diversity, they actually mean exclusion and uniformity.

3. Advancing the Kingdom of God

The kingdom of God is predicated on the ideas of salvation and redemption. The kingdom of God seeks to restore the created order. It restores manhood, womanhood, marriage, and all society to God’s good order and design. The kingdom of God advances through Christ’s gospel and regeneration.

Central to the kingdom of God are right beliefs about the gospel, justification by faith, and the nature of the church. While I haven’t spoken to Derek (or others like him) about these things, it is clear from watching some of his speeches that our beliefs would be quite different in these important areas. Our fellowship as Christians depends on having the same mind on these issues. We are gospel heralds and advance the kingdom of God. We’re not political activists or freedom fighters.[2] We are called to be people of deep conviction yet must always remember what is at the center.

Also, the kingdom of God does not come about like the kingdoms of this world with weapons of warfare or political plotting (John 18:36). Therefore, it is out of place for us to use the enemies’ tactics of force or destruction. Rather, with sword and trowel, we are those that defend and build (Neh 4:18). We advance truth, love, and goodness as we seek to be creators and builders first, defenders and warriors second.

The New Testament places a primary focus on the sanctification of the believer in all aspects of life. That is, rather than begin with the evils of the world, we must conquer the evils of our own heart. In other words, judgment begins in the household of God (1 Pet 4:17). Even as we seek to destroy those lofty opinions raised against the knowledge of God (2 Cor 10:5), there is the prerequisite of obeying Christ that cannot be neglected (2 Cor 10:5–6).

I consider such verses to be a reminder that Christians must prioritize their own family, marriages, roles as men or women, vocations, and how we ought to live with a kingdom vision under the rule of Christ that leads to flourishing and joy. The church ought to be a model for the world of true manhood, womanhood, propriety, modesty, honor, respect, marriage, family, and all aspects of life in which sin corrupts and destroys. We don’t ignore sin in the world, but we ought to speak from a place of integrity, bearing witness to the beauty of the kingdom of God in our lives.

A holy man, a holy family, a holy church is a mighty tool in the hand of the master. “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Tim 2:21).

4. Understanding Persecution

Persecution involves suffering for righteousness’ sake (1 Pet 3:14). We should not look for persecution, nor shrink back when it comes. Not all suffering or opposition is persecution. We can suffer when we sin, and such suffering is not persecution nor pleasing to God (1 Pet 2:20). We’re commanded, “Keep your conduct among the Gentiles honorable” (1 Pet 2:12); and “Do not repay evil for evil or reviling for reviling, but on the contrary, bless” (1 Pet 3:9). Second Timothy 2:25 calls upon us to correct “opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth.”

I’m convinced that disrupting an organized event—even an abomination like Drag Queen Story Hour—is not honorable. There is a time to speak out and stand for truth but wisdom, grace, charity, and respect is required. We need to be reminded sometimes to put down the sword and pick up the pen.

Having said that, our witness in the world is not “retreatist” where we avoid society and live like the Amish. When laws threaten to censor the church (e.g., conversion therapy laws) or impede our duties to serve God, we must speak and will speak.[3] We will proclaim Christ—both his law and gospel—and not be ashamed of his truth. Our church regularly engages in street ministry where we speak against sexual perversion, abortion, and other prevalent and serious sins today. However, disrupting events, protesting outside homes, or being purposefully provocative does not communicate the message of Christ, but provides a pretext for the narrative that Christians who take the Bible literally are bigoted, hateful, and dangerous.

Christians need to have a long-term, positive vision of change and influence rather than a reactionary, activist mentality. This is a truth war that won’t be won by the person with the biggest megaphone or by tactics of political activism and disruption.

5. Praying for Justice and Truth to Prevail

Along with our sword and trowel as we seek to advance the kingdom of God, we must pray. We should pray for Derek and his coming court battles. We may have serious disagreements, but we desire God’s justice and for the darkness to be overcome by the light. Pray for the unity of the church and her witness. Confess your own sin to the Lord. Pray that the Lord keep you from temptation. Pray for your own role and place in life that you might be faithful in what God has commanded of you. Pray for the advance of Christ’s kingdom through the gospel. Pray for souls to be saved. Pray for opportunities to speak truth and boldness not to hold back. Pray for God to visit this nation—in salvation and judgment—to vindicate the holiness of his name that is profaned in this place. Pray for justice and truth to prevail.

Let’s pray and walk faithfully as servants of the King who is over every king. Let’s do this for his glory for he is worthy.

—Tim Stephens

[1] I’ve preached a sermon on this subject here: http://www.fairviewbaptistchurch.ca/sermons/sins-destruction-the-root-and-fruit-of-lgbtq/

[2] Jacob Reaume has a helpful article on this subject here: https://trinitybiblechapel.ca/we-are-kingdom-fighters-before-freedom-fighters/

[3] I’ve address this subject many times publicly: http://www.fairviewbaptistchurch.ca/topics/homosexuality/