Sloganeering can sound like a clarion call or like cringe. This self-absorbed need for redefining, refreshing and relevance has captured the attention of many strands of Christian thought and Church growth networks. It may sound new, fresh and revitalising, but there is rarely anything new under the sun. While Churches diagnose the issues with as much concurrence as a circus of entrepreneurs, evangelists and the local university student union, and while answers are equally disparate, there is a semblance of agreement that in Australia our churches have taken some missteps, while others have leapt over the precipice and into the void.
We’ve had several visitors to church recently who are struck by the fact as a church we read the Bible and preach through the Bible, and we pray. Apparently ,many Melbourne churches don’t see the need to do this. My question for Melbourne churches is this, what are you doing? Who are you listening to? What are you teaching?
As a Church, we’re currently preaching through 1 and 2 Chronicles. After 18 years at Mentone Baptist Church, we were yet to explore this 2 volume work. I decided that 2023 is the year to do so. As I read, prepared, and preached I noticed that one of the recurring themes in Chronicles is this topic of reformation. While aspects of reform are to fore in many of the sermons, we gave it special attention for 2 weeks as we examined the life and times of one of the key reformers in Judah’s history, King Jehoshaphat.
Other than King Solomon, more chapters are dedicated to Jehoshaphat’s reign than any other King in 2 Chronicles. That fact alone caused me to take a good look at his rule and the events that took place under him.
Jehoshaphat was a reformer. There are principles and lessons about his reforms that are useful as we consider what it means to reform the church today. As you’ll see, these characteristics are not unique to Jehoshaphat, these features are found consistently throughout the Bible and yet they find vivid expression in this Old Testament period.
The word ‘reform’ is used in politics and economics and law and education. When reform is announced, it means there’s something wrong, the system is broken or out of date and needs reforming. It requires fixing or renewing.
Reform is famously used to describe one of the great Christian movements of history to which we owe so much today, the Reformation: with Martin Luther, John Calvin, Thomas Cranmer, and best of all, the Baptists! What happened is that throughout the 16th Century, Christians living in different cities and speaking different languages were convicted by God’s word that some of the official teachings and morals of Rome were in error and out of step with the Bible. Across Europe, people went back to the Bible, ad fontes, and God began to reform and renew thinking, theology, education, civics, ethics and more. The Bible again changed the world.
This notion of reform didn’t however first appear in 16th Century Europe. We find reforms taking place in the Bible, and the reign of Jehoshaphat is one such example.
1. Every new generation needs reform
Jehoshaphat is among many Kings of Israel and Judah who understood that each new generation need reforming. While he doesn’t initiate his reforms as quickly as someone like Hezekiah, he nonetheless commits to returning Judah to God’s covenantal promises. This is set in stark contrast to his northern contemporary, King Ahab, who flew the flag of progress and change.
17:3 The Lord was with Jehoshaphat because he followed the ways of his father David before him. He did not consult the Baals 4 but sought the God of his father and followed his commands rather than the practices of Israel. 5 The Lord established the kingdom under his control; and all Judah brought gifts to Jehoshaphat, so that he had great wealth and honor. 6 His heart was devoted to the ways of the Lord; furthermore, he removed the high places and the Asherah poles from Judah.
Jehoshaphat might be King but he understands God is God and his role under God is to serve and obey him. So begins the process of removing errant practices and ideas and returning the people to God’s revealed will in his word.
Reform isn’t about maintaining dead religion or resisting the future or pining for the glory days of film noir or art deco. The Chronicler explains reformation is about devotion to God and a heart for His people. We read how Jehoshaphat’s heart was devoted to God’s commands. There is no distinction for Jehoshaphat between seeking God with his heart and following God’s words. Heart and mind, attitude and action, belong together and move in unison when we love God. We don’t choose between loving God and obeying the Bible. We don’t choose to be a heart Christian or a mind Christian.
In loving God, Jehoshaphat leads Judah in reformation in these important ways:
- He sought God and followed God’s commands
- He removes idols
- He raises up teachers to teach God’s words to the people of God
- He appoints judges for the towns and regions
Jehoshaphat’s reforms include an aspect of the negative, saying no to false worship and removing practices and objects that distorted or altogether replaced the true worship of God. His reforms are also positive, sending out teachers and judges who will bring the people back to God’s words and cause them to live under the covenant.
7 In the third year of his reign he sent his officials … 9 They taught throughout Judah, taking with them the Book of the Law of the Lord; they went around to all the towns of Judah and taught the people. (17:7,9)
5 He appointed judges in the land, in each of the fortified cities of Judah. 6 He told them, “Consider carefully what you do, because you are not judging for mere mortals but for the Lord, who is with you whenever you give a verdict. 7 Now let the fear of the Lord be on you. Judge carefully, for with the Lord our God there is no injustice or partiality or bribery.” (19:5-7)
2. We move forward by going back to God’s word
Jehoshaphat leads the people not forward and away from God, but forward with God by going back to the word. He is a word-centred leader which is evidenced by him sending out teachers to all the cities and towns of Judah, men who took the Scriptures with them and taught the people.
One of the myths embedded in some missiology and church planting manuals is that to reach people today we need to find new ways and innovations. If I collected $10 for every time I hear talks and blogs and books advocating fresh, relevant and powerful ideas for churches, I’d soon be in a position to buy the Vatican!
Of course, not everything new in the world and not every innovation is bad and wrong; that would be silly. Mission and Church have a language. I don’t simply mean linguistic and verbal language, but there are communicative signs and symbols in the way we do music and the way we organise church meeting places and the way we connect the gospel with people’s lives and cultural moments. But attached to many plans and dreams for the future, is a hubris and misstep that believes reaching people for Christ today requires new methods and new messages.
New is superior. New is more interesting. New is more authentic.
Of course, this vibe runs deep through many facets of our culture: think art, music, movies, and even ethics. Ethics today is like experimental art. In places like Melbourne, what’s noticed and praised are new expressions and new definitions for those big questions of life, ‘who am I’ and ‘what’s life about’. He old old story lacks gravitas, it doesn’t sell tickets, or so we assume.
This thinking is of course myopic. Plenty of new ideas are also disturbing and dangerous. Think of the subject of the movie Oppenheimer: the atomic bomb!
In fact, ecclesial commitment to innovation often creates new problems rather than fixing old ones. The consumer bent model of church that provides a cinematic experience or the moshe pit frenzy, the slick preaching that feels like a Netflix special, or the stripped back lounge church where we don’t preach or sing or do Bible because that creates awkward conversation.
Neither am I not arguing for traditionalism or conservatism. We don’t need to clean out the organ pipes and take classes to understand thee and thou. The tie is not more faithful than the t-shirt, or jeans over the dress. It’s not that one hour on Sunday is holier than 2, or a 50-minute exposition more faithful than 20. Within God’s given shape for church, there is great flexibility and freedom. And yet Jehoshaphat understood that faith has particular content and contour which shapes all of life.
The shape and trajectory of the local church is far less glamorous and sounds way less cool and exciting and all the other adjectives we use to appeal to our congregation’s hearts, time and money. And yet, it is far more substantial.
In the case of Jehoshaphat, his reforms produce something far more interesting and engaging and serious than what had previously captured Judah’s attention. In what we might consider rather mundane detail, in commissioning teachers to go to the towns and people with an open Bible, this King was shepherding the people wisely and lovingly.
Going back to the Bible isn’t a static process or a regressive move. Accepting all those profound ideas about the Trinity and atonement and the incarnation are treasures to wonder and share, not hide away in the too-hard drawer. The Bible’s teaching about sin and salvation, men and women, sex and gender, are to be embraced with thankfulness, not written out of the church. The Bible itself gives us directives as to how to read, understand and interpret the Scriptures. We don’t dismiss any verse or chapter as untrue or irrelevant, but we read appreciating its significance in that salvific moment and in the trajectory of salvation history, which of course finds climax in the person and work of Christ.
Big dreams and vision setting is fine, and even inspiring, so long as it’s driven by the biblical view of the gospel and grounded and shaped by God’s words in the Bible. The Bible is, after all, God’s loving word for the church. And yet how often is Scripture little more than background noise in our plans and moves and ideas and implementations.
Relevance is a mean master and pursuing it is often a sign that we’ve already lost our way. Many of the Kings of Israel and Judah had that attitude and found prophets to proffer that kind of message. Jehoshaphat doesn’t try to change or update God’s words with the latest trends coming out of Philistia and Ninevah. Instead, he raises up teachers who call the people back to God’s word.
This word is, as Psalm 19 declares, perfect. One can’t improve a Mozart Piano Concerto. One doesn’t add fresh brushstrokes onto a Rothko canvas. Some things are perfect and complete.
Jehoshaphat isn’t alone in grasping the need to reform a generation by going back to the word. Jesus holds the Scriptures in the highest regard and he was at pains to explain that not one dot or stroke will disappear.
As we read the Apostles’ letters, they stress how Christian leaders and church congregations alike must not manipulate the text. We must not change the text or try to reinvent the Scriptures, but faithfully pass them on from one generation to the next.
It’s what Paul says to Timothy.
And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others. (2 Timothy 2:2)
Timothy is to pass on to the next generation of teachers the same body of teaching given to him from the Apostle who in turn received it from Jesus.
Paul elaborates on his point later on,
But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, 15 and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the servant of God may be thoroughly equipped for every good work.
2 Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.
In this age of expressive individualism and disconnection and disappointment, in this age of social media and AI, viruses and geopolitical tremors, God has already shown churches the way. The way forward for our churches is to keep going back to the Bible. That means our gatherings need lots of Bible: reading the Bible out loud in Church and preaching from and through the Bible, and ensuring our songs and prayers are soaked in Scripture. It means our small groups spend time in the word. It means discipleship is more than sharing life and coffee but is teaching them to obey everything Jesus commanded the Apostles (Jesus did say this in the Great Commission). It means structuring our churches and ministries by the word and making sure our mission ventures are about explaining and exhorting the gospel word.
That’s not irrelevance or dullness, it’s captivating. I don’t know what your favourite song is but whatever it is I suspect you have listened to that song 100s of times and you still love it and enjoy listening and singing along.
When Australian and English cricketers were interviewed during the recent Ashes series, they spoke about their love for the game. These cricketers have played hundreds of games and every week they practice in the nets for hours, hitting ball after ball after ball. These world-class athletes share how they are always trying to improve their game. There’s always something new that they can learn about cricket: a shot or ball position they can improve. The game is still the same game and rules and aims remain the same, but this doesn’t diminish their love of cricket.
The Bible is so big and deep and rich, that we do not need to alter it or go searching for a new word. By going back to the Bible and believing God, we’re not drinking out-of-date milk gone sour, this is life-giving, drink and food. This word is new every day.
Jehoshaphat’s reforms produce some rather interesting responses
3. Reform made the nations take notice of Judah
Jehoshaphat’s reforms and his renewed focus on God’s words were noticed by surrounding nations, and it caused them to take interest and even to fear the Lord.
Only twice in all of Chronicles do we find this phrase, the fear of the Lord fell on the nations. Both occasions happen during Jehoshaphat’s reign.
The first instance is ch17, early in his reign.
9 They taught throughout Judah, taking with them the Book of the Law of the Lord; they went around to all the towns of Judah and taught the people.
10 The fear of the Lord fell on all the kingdoms of the lands surrounding Judah, so that they did not go to war against Jehoshaphat.
I understand that this might feel counterintuitive. To be relevant don’t we need to embrace all the new trends and fads? The reforming church isn’t chasing relevance or neither are we stuck in the mud with rude and angry characters who bemoan everything that is happening in society.
A church in the word will stand out: different, surprising, disagreeable and yet also appealing, objectionable but yet good.
As Tom Holland famously called out English bishops,
‘“I see no point in bishops or preachers or Christian evangelists just recycling the kind of stuff you can get from any kind of soft left liberal because everyone is giving that…if they’ve got views on original sin I would be very interested to hear that”.’
There lies the lie. For Churches to have a future in Australia don’t we need to adapt and change our colours and contours, even our doctrine? The reign of Jehoshaphat says otherwise.
4. Not every prophet is a true prophet
One of the famous incidents during Jehoshaphat’s reign involves what is described as a foolish and even sinful alliance with King Ahab of Israel. There are important lessons to learn about the nature of Christian unity and when it is wise to partner with others and when it is not, but I want to observe the one thing Jehoshaphat does faithfully here: he distinguishes between false words from God and the true word.
“But Jehoshaphat asked, “Is there no longer a prophet of the Lord here whom we can inquire of?
Ahab has 400 prophets who in unison present what Ahab wants to hear. Their word is popular and soothing, it suggests an air of authenticity and persuasiveness, after all, it’s 400 to 1! Their message plays into Ahab’s a priori commitments and desires. However, as Micaiah spells out, behind these prophets is a lying spirit.
“So now the Lord has put a deceiving spirit in the mouths of these prophets of yours. The Lord has decreed disaster for you.”
Some of our ideas have good intentions but the timing is wrong or they are poorly executed. Sometimes our dreams for mission and church are noble but unwise. There are also messages, sermons and words offered that have demonic origins. Watch out for those sophist explanations of why the atonement isn’t the atonement or why the resurrection of Christ is spiritual but not physical or the appeals to new spirit insights as to why God’s sexual ethics has changed.
Paul argues similarly,
“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. 2 Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. 3 They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.” (1 Timothy 4:1-4)
Reform isn’t moving away from the Bible and searching for new truths or new words from the Spirit. That’s the kind of attitude that gets Churches into trouble in the first place. In the case of Ahab and his prophets, the word of the Lord was proven true and the prophets false, but only when it was too late.
Micaiah declared, “If you ever return safely, the Lord has not spoken through me.” Then he added, “Mark my words, all you people!” (v.27)
In other words, you’ll know when it happens! You’ll learn God’s words are true when it’s too late. There is a reason why liberal denominations tend to sink faster and their buildings serve as tombs for spiritual corpses. They promise the gospel of the world and as Jesus says, take it and forfeit your soul.
5. Reform is fraught with failures and shortcomings.
Jehoshaphat’s reforms made positive impact on those outside Judah, but inside we are told God’s people didn’t want to change.
The end of Jehoshaphat’s life and reign is recorded with these words, 32 He followed the ways of his father Asa and did not stray from them; he did what was right in the eyes of the Lord. 33 The high places, however, were not removed, and the people still had not set their hearts on the God of their ancestors. (20:31-33)
By the end of his life, Jehoshaphat’s reforms were incomplete. At times he compromised and he was inconsistent. After 20 years of teaching and instructing the people, the people still had not set their heart on God.
The Chronicler doesn’t suggest that Jehoshaphat’s reforms were an error of judgment or built on false assumptions about God and the Bible. Rather, this illustrates the nature of human hearts. There is a warning here, that we can sit under the Bible for years and all that does is bring judgement on yourself because we will not take this gracious word to heart.
It also serves to remind us how normal Christian ministry, that is, ministry of prayer and word, is most often slow and arduous. We thank God when we see lives changed and we grieve when people’s hearts remain unchanged or indifferent. This doesn’t mean God’s method is no longer working. It’s the reality of the human condition. Keep praying and keep teaching.
The famous Reformation of Luther and Calvin made profound changes from which we continue to eat the fruit today: both in our churches and even our secular society. Among the myriad of writers and thinkers and activists, there were some hairy moments, saints behaved like sinners, and whacky enthusiasts and bullish thugs all did their bit to try and manoeuvre reform down all kinds of dangerous roads. Where the true church is, there is always someone with a false passport lurking nearby.
I recently learned that Martin Luther King’s famous ‘I have a dream speech’ didn’t convert anyone that day or in the days that followed. Today, it’s known as one of the greatest speeches of the 20th Century, but at the time, some of his closest advisors thought that it wasn’t very helpful. They read the manuscript and urged him to leave out those parts which with time proved to be the most memorable. Historian Dominic Sandbrook describes the speech as a slow burner. With time this speech on the steps of the Washington Monument became a hallmark of the civil rights movement.
Paul famously shows us that the word of the cross is foolishness to those who are perishing. The Gospel is stupid, silly, immoral, untrue, irrational, we’ve all heard the objections. And yet the same word is the power of God and the wisdom of God that brings salvation to all who believe. Reforming any church or organisation, even our own hearts, can be painful and cause anger, frustration and more. And yet God’s mission and method is as true and good today as it was in Germany 1517 and Carthage in 410, in London 1854 and Shanghai in 2019.
Do you love the church? Do you love the Gospel? Do you long to see God’s Kingdom growing around Australia?
There is wisdom in Jehoshaphat’s example. The Gospel is engaging and enthralling. The Bible is stunning and shocking. A reforming Church is Spirit-filled, word-centred and life-giving, joyful and sober-minded, intentional and creative, firm in belief and gracious and kind toward those who yet do not believe.
The future for churches in Australia doesn’t lay in coveting ourselves with the latest cacophony of trend words and theories, but in pressing ever closer to Christ and letting his word shape our message and method.
The question isn’t whether churches need changing, but are we being changed and sanctified by the word? If we’re not, then we will be as useful to the Kingdom of God as Ahab’s prophets. If we are, then we can trust God will accomplish his saving purposes and see Jesus keep his promise, “I will build my church”.
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