Paul Luckraft reviews ‘Biblical Church’ by Beresford Job (Bethany Publishing, 2007).

This excellent book challenges the traditional way that Christians do ‘church’, and explains what should be in place instead. The author aims to show that the church-going practices Christians generally observe are based upon teachings that have little or nothing to do with the Bible. Rather, they originated with men who led the Church after the Apostles were dead and the writings of the New Testament had been completed.

Though now over ten years old, this remains another useful resource for Christians who are currently ‘out of church’ – or who are seeking to rethink their current approach to church.

Delving into Ecclesiastical History

The book is in three parts. The first, called Traditions, starts by reviewing the Jewish ‘traditions of the elders’, which Jesus opposed. The author draws heavily on the teaching of others in these early chapters and the material may be familiar to many, but it forms a necessary background to his argument: that we have made the same mistakes, by building our own church traditions.

In chapters 4 and 5, Job looks in detail at the traditions of the early ‘Church Fathers’. He focuses on six from the two centuries after the Apostles: Clement of Rome, Ignatius, Justin Martyr, Irenaeus, Tertullian, and Cyprian of Carthage. Job is clear that they didn’t get everything wrong; in fact, he praises them for spreading the good news and preserving the truth of the Gospel in the face of heresy. For this they deserve honour and respect.

But Job does take issue with the church practices they introduced, which stemmed from a fundamental flaw regarding leadership. By introducing a clergy/laity divide, they created a new priesthood and layers of hierarchy which led to further errors.

This new system of ecclesiastical power and authority made it inevitable that any teachings introduced from the top would be readily accepted - whether in line with Scripture or not. In time, without the necessary input from Scripture, it was unavoidable that the Church would morph into a human organisation you could join, rather than a living organism - Christ’s Body.

Job traces how over several centuries, the Church morphed from a living organism – Christ’s Body – into a human organisation.

Job’s revealing analysis of modern-day church is summarised helpfully with a ‘Not-To-Do’ list: things which believers unquestioningly accept but which actively go against Scripture (p100).

In Chapter 8, he considers common objections to his argument: God still seems to bless such churches. The Holy Spirit is still at work. So why cause trouble and upset people? Here the author offers an honest assessment of these questions, but remains adamant that the status quo means we are missing out on God’s best!

Discovering Biblical Church

Part Two, entitled Biblical Church, is more positive in outlook and considers in detail what biblical church should look like. The author repeatedly stresses that he is not drawing a contrast between true and false churches, but between biblical and unbiblical practices.

He highlights four key areas that, for him, make up the minimum for a biblical church:

• Leadership should reflect that in Acts, with elders as overseers, not a ruling hierarchy;
  
• Home meetings are best for developing fellowship and deep relationships;
• Worship should be led by the Spirit and reflect the unity of the Body of Christ, and
  
• The Lord’s Supper should be celebrated with a proper meal, not just a quick snack of tokens.
  

Like Steve Maltz’s work on Hebraic church, Job emphasises function over form. Get the function right and the correct form of church practice will emerge.

Job acknowledges that biblical churches are not guaranteed to be problem-free. They can still be unloving or undisciplined. But if they have the right ‘shape’ then there is greater opportunity for the Lord to change people.
The author closes Part Two with a chapter entitled ‘What the Experts Say’. He wants to show that all he has been proposing is not just his opinion but is backed up by theologians.

The author repeatedly stresses that he is not drawing a contrast between true and false churches, but between biblical and unbiblical practices.

What to Do?

Part Three brings something new and special to the growing debate on ‘out of church’ Christianity: If you do want to change, how do you go about it?

Job offers many pieces of good advice and some sound ground-rules, drawing on his own experience and testimony. For those who end up leaving their current churches, he insists there is no need for unpleasantness and advises on how to leave peacefully, retaining bonds of fellowship with those who remain. He also stresses that changing to meeting in a home may not itself be the answer – and that any attempt to start up a new form of church should be preceded by and birthed in prayer. Seeking the Lord, and asking what he wants, is vital.

Job is down-to-earth and practical, not romantic: he explains that for Christians wanting to pursue radical transformation in their church practice, it is important to take it slowly and learn to walk before you can run, learning to listen to others and growing in patience.

His list of ‘Dos and Don’ts’ is particular useful, as are his FAQs and chapter of advice on how to look for outside help (however, despite its good general suggestions this has been removed from the Kindle version since its mentions of specific people are now out of date). The key, he suggests, is to seek out those with maturity and a strong sense of morality: just being well-meaning or having a ‘ministry’ may not be enough to guarantee a good start-up or later growth.

This book is a worthwhile addition to the growing literature on ‘alternative’ forms of church that seek greater fidelity to Scripture. Nobody is claiming to have published the final word on this issue, but this book will undoubtedly be a worthwhile, thought-provoking addition to the shelves of anyone in a quandary over it.

‘Biblical Church’ (288 pages, paperback) is available from Amazon for £8.96. Also on Amazon Kindle. Find out more at www.house-church.org.

In the penultimate article in his series, Edmund Heddle looks at the third 'Servant song' of Isaiah.

The prophet's early-morning interview is the picture behind the third Servant song recorded in Isaiah 50:4-9. The other three Servant songs in Isaiah present various pictures of the prophet's life and ministry, including the familiar description of the Suffering Servant who was to be wounded for the transgressions of God's sinful people. These songs are found in Isaiah 42:1-9, 49:1-9 and 52:13-53:12.

As we consider what we are taught by the third Servant song, it will be helpful if we first understand that the two phrases in v4 which are rendered by the New International Version as "instructed tongue" and "like one being taught" are identical in Hebrew and in fact are the Hebrew word for 'a disciple' (limmud). Likewise, in the words of the song which follows, we shall so render the phrases "the tongue of a disciple" and "to listen like a disciple":

The Sovereign Lord has given me the tongue of a disciple, to know the word that sustains the weary. He wakens me morning by morning, wakens my ear to listen, like a disciple. The Sovereign Lord has opened my ears. and I have not been rebellious: I have not drawn back. I offered my back to those who beat me, my cheeks to those who pulled out my beard, I did not hide my face from mocking and spitting.

Because the Sovereign Lord helps me, I will not be disgraced. Therefore, have I set my face like a flint, and I know I will not be put to shame. He who vindicates me is near. Who then will bring charges against me? Let us face each other! Who is my accuser? Let him confront me! It is the Sovereign Lord who helps me. Who is he who will condemn me? They will all wear out like a garment: the moths will eat them up.

The Early-Morning Interview

In order to understand the meaning of Isaiah's words and to realise that we cannot understand 'What is a prophet?' until we recognise the place of the early-morning interview in the prophet's life, let us examine this Servant song.

Who wakens the prophet early each morning? God himself takes responsibility to waken his servant, bringing him enlightenment, instruction and encouragement. This enables the prophet to begin the day with the right outlook. Many Christians have discovered that, provided they are willing to co-operate by getting to bed in reasonable time the night before, the Lord will wake them at the agreed time and with a much gentler nudge than that of a clock. It is good to awake and to know that the Lord has been watching over us throughout the night of sleep.

Instruction a Day at a Time

One of the first lessons to be learned from this Servant song is the importance of having a fresh experience of God every day of our lives. As with the manna, it was necessary to go and collect a fresh supply daily. The Lord said through Moses, "The people are to go out each day and gather enough for that day" (Ex 16:4) and Jesus taught us to ask the Father to "give us today our daily bread".

What is true for the realm of the physical also applies to the realm of the spiritual. Stale bread does little for the prophet, "whilst the hungry sheep look up but are not fed". We are to live a day at a time and to refuse either to sap our strength by worrying about yesterday's mistakes or by worrying over what may happen tomorrow. We can cope with each day, provided we tackle it one day at a time.

It is so important to have a fresh experience of God every day – as with the manna, we need a new supply daily.

Listening to God for Others

During the early-morning interview the prophet is given "the word that sustains the weary". He listens to God not just for himself but also for the sake of those who are weary; those literally on the point of fainting. Paul sees this as the main contribution that can be made by the gift of prophecy: "Everyone who prophesies speaks to men for their strengthening, encouragement and comfort" (1 Cor 14:3).

If only today's prophets would get up and receive the word God would have them pass on to his people, his gift would not become devalued as it has been in the case of so many renewed churches today.

The Prophet a Disciple

As has already been pointed out. the Hebrew word for a 'disciple' underlies the opening verse of this song. God's gift to his people depends on his prophets having the ears and the tongue of a disciple. He needs a trained ear that can hear God and a trained tongue that he can pass on what God is saying.

In order to be able to do this he needs to live the life of a disciple. The Lord refuses to give his word to the man who is arrogant, proud and disobedient, but his secret is found by those who fear God and reverence his name.

The words of this Servant song applied to Isaiah himself and he was both prophet and disciple. But its words were perfectly fulfilled by Jesus, who was a disciple in his relationship to his Father. He said, "My teaching is not my own, it comes from him who sent me" (John 7:16). Unlike national Israel, the Servant would present to God perfect obedience and a willingness to endure humiliation and persecution for the Father's sake.

Prophets need a trained ear and a trained tongue to pass on what God is saying – the Lord refuses to give his word to the man who is arrogant, proud and disobedient.

The Cost of Passing on God's Message

"I offered my back to those who beat me, my cheeks to those who pulled out my beard, I did not hide my face from mocking and spitting". Because the prophet was faithful in proclaiming the message God had given him he found he had stirred up a hornet's nest of trouble, and this has proved true through the ages.

Men may propagate utter rubbish and yet still be applauded, whilst the simple truths of the gospel are rejected. The prophet is left wondering "who has believed our message?" (Isa 53:1).

He mentions examples of violence, physical abuse and insulting behaviour, all with the desire to prevent God's prophets speaking out his truth. Imprisonment and death are still the lot of those who faithfully pass on the message God has given in many parts of the world today.

How Will God's Messengers Keep Going?

In verses 7 and 9 of this Servant song we learn how God's servants can keep going. It is "because the Sovereign Lord helps me...it is the Sovereign Lord who helps." The secret of overcoming whatever the powers of darkness may throw at us is the help always available from an omnipotent God. Whether it is physical violence or false accusations, his help can transform ugly situations. Jesus said, "In this world you will have trouble. But take heart! I have overcome the world" (John 16:33).

The secret of overcoming whatever the powers of darkness throw at us, whether physical violence or false accusations, is the help that comes from God.

The Servant's Unwavering Resolution

If we are to face the trouble that will inevitably come to Christians all over the world in the future, we need to balance our utter confidence in God's help with our unwavering determination to stand firm whatever the cost. "Therefore have I set my face like a flint" (v7). Isaiah in these verses is saying something about his ministry and work as a prophet, talking of the many hardships he had met in carrying out his commission, but he speaks also of the Messiah and it is of him that we read, "Jesus resolutely set out for Jerusalem" (Luke 9:51).

Flint was used to cut through very hard material, and Isaiah claimed that he would let nothing stand in the way of obedience to God. Jesus was on his way to Jerusalem for his confront-ation with the powers of darkness. He had to cut through all obstacles, whether personal or circumstantial, in order to fulfil his Father's will. His thoughts are well expressed in the words of Psalm 40:7-8, "Then I said, 'Here I am, I have come...I desire to do your will, O my God; your law is within my heart.'"

Early-Morning Meeting with God

It is interesting to scan down in a concordance the list of verses which include the word 'early'. All the great characters of the Old Testament were early risers: Abraham and Jacob; Moses and Joshua; Gideon and David; Hezekiah and the writer of Psalm 108 who declared "Awake, harp and lyre, I will awaken the dawn" (v2).

The great figures of Old Testament times differed from one another in many ways but were one in this regard, that they gave time to their God in the early morning. It has been said that no one has ever made a lasting impression in the long history of the church who did not put God first every day.

If we are to face the coming troubles, we need to balance our utter confidence in God's help with our unwavering determination to stand firm - whatever the cost.

Jesus' Daily Quiet Time with His Father

In Mark's gospel we read of an evening in Capernaum when Jesus was healing the sick and setting free the demonised (Mark 1:32-38). Next morning the crowds gathered to see more miracles and to receive healing for themselves or others. But Jesus was nowhere to be found. Eventually Peter discovered where he was and urged him to return to the crowd that was growing by the minute. Jesus' reply that he must move on to other villages puzzled his disciples and annoyed the crowds, who tried to keep him from leaving them (Luke 4:42).

Jesus had gone out from his tiny lodgings before it was light so that he might discover his Father's will as he continued his ministry. We need to give prime time to God at the beginning of each day.

The Initiative Must Always Be with the Father

Jesus said in explanation of his lifestyle, "The Son can do nothing on his own initiative, he can do only what he sees his Father doing" (John 5:19). Even his words and the way he spoke them were totally submissive to the Father's control (John 12:49). In fact, he claimed that he did nothing except what would please his Father (John 8.29).

In this way, by the enabling of the Holy Spirit, he was able to lay the foundations of a Kingdom where men and women love most of all to discover and do his will. Central to this is our need to ask the Lord to wake us each morning to listen to what he has to say to us and to discover what he would have us to speak to those we will meet during the day ahead.

Of course, not everyone can be free at daybreak. Mothers with babies and little children, postmen and train-drivers are obvious exceptions. But they all have other times which they can spend in the Father's company. One thing is certain: no-one can hope to function as a prophet or in the gift of prophecy unless they spend time listening to what God is saying.

First published in Prophecy Today, Vol 7 No 5, September/October 1991.

Catch up on the rest of this series by visiting our archive.