Archive: What is Biblical Revival?

By Peter H. Davids

Christians today are praying for revival, books are being written about it, and crowds gather at revival conferences. But what does revival look like in the Bible? John White defines revival as “an action of God whereby he pours out his Holy Spirit, initially upon the church; and it comes as an alternative to his judgment which is about to fall on the church and on the secular world.” We may break down our definition of revival into four parts:

1. God initiates it,
2. it creates widespread repentance, including the conversion of unbelievers,
3. it changes society in some significant way, and
4. it averts God’s judgment.

Where do we find any good biblical examples?

Old Testament revivals

While we will not see many references to the Spirit of God being poured out in the Old Testament, we do see the hand of God creating revival among his people. Space limits us to discussing three important examples. Joash‘s revival. In II Kings 11-12 and II Chronicles 23-24 we read of the revival under Joash. In this case, Judah’s rulers had imposed Baal worship. There’s no visible move of the Spirit reported. Instead, the high priest Jehoiada creates a type of revival through political intrigue. Baal worship is destroyed and over time the temple is restored. Unfortunately, Baal worship returns even before the king dies, for as Joash followed Jehoiada much of his reign, so he followed others (who were influenced by the northern kingdom) after the death of that good priest. Nevertheless, the next three kings of Judah were all reasonably godly individuals. The return of Baal worship was apparently temporary and confined to the upper classes. What can we learn from this revival? First, in some revivals the up front leaders are not the real leaders. Second, revival from the grassroots will likely last longer than a revival that comes mainly from the leaders. Even bad leaders will usually not be able to fully put out widespread public devotion.

Hezekiah’s revival. Hezekiah’s revival was quite different. In this case one man, Hezekiah, appears to have inspired the revival (II Kings 18). We do not read of any repentance among the people, although the troubles of the previous years may have prepared them. Nor do we discover any reason why Hezekiah surpassed his father. According to II Chronicles 30:10-12, the people fully supported his leadership. This revival had a widespread social effect, both with the removal of idolatry, including longstanding private Yahweh shrines, and with the reformation of the temple services (II Chronicles 31:1-10). We hear nothing about any powerful acts of God until after the revival has already purified the land: Sennacharib invades and God acts to defeat him. Unfortunately, Hezekiah’s son Mannaseh, who was probably co-regent with him for the last 12 to 15 years of his reign, appears to have undone the effects of the revival.

What can we say about this revival? First, it was probably as much a political revival as a spiritual one. While Hezekiah acted out of zeal for God, his support among the people was likely out of hatred of the Asyrians. Second, because of this, even during the revival period God prophecies the demise of Judah. Spiritually, things seemed to be going well, but in the eyes of God they were not going well at all. Third, the people who had followed their leader into “revival”‘ were ready to follow another leader. Mannaseh, into idolatry. He could introduce it easily because he also was viewed as anti-Assyrian.

Josiah’s revival. In II King 23 we read of Josiah, who began to reign at 8 years old and at 18 began to restore the temple. One can only speculate why he started cleaning up the temple. Perhaps Hezekiah’s time had been a time of deliverance and Manasseh’s had been one of subjugation, so Josiah wanted to restore the political independence of the former time. Perhaps it was because he was under the influence of unnamed advisors who were loyal to Yahweh. Whatever the case, he began by simply restoring temple worship. It was only after the discovery of the Law (at least Deuteronomy) that he begins revival work in earnest. That leads to a number of reforms throughout his realm, including the destruction of pagan altars and the celebration of the Passover.

The people joined him in his covenant before Yahweh, yet we learn two further things: (1) Yahweh did not turn from his anger, and (2) there was a quick return to pagan forms of worship after Josiah’s death. Because Pharaoh, an ally of Assyria, killed Josiah the people may have deemed worship of Yahweh as powerless to bring deliverance from Assyria as it had in Hezekiah’s day. When the next king suggested a different tactic, the people agreed.

What can we learn from this revival? First, simple obedience to Scripture can drive revival. There is no mention of God’s Spirit in this revival except the Spirit in the Word; in fact, God seems set on destroying Judah. Second, while revival is defined as an alternative to judgment, it often only holds off judgment. Third, people will often join in a revival because of the benefits it seems to offer, and will quickly abandon the revival if some other course seems more profitable.

Nehemiah s revival. In the first seven chapters of Nehemiah we see a leader who inspires others, but seems to be the only person with vision. He struggles against the odds to lead the people to rebuild the walls. Then in chapter eight we get something of a revival, for Ezra reads the Law and the people respond with repentance. Significant social change ensued, although it was short-lived. When Nehemiah returns in chapter 13 he needs to redo some of the very things that were the focus of the revival teaching in the previous chapters. Still, eventually the revival teaching took root. After the time of Ezra the basic shape of New Testament Judaism appears, applying the very laws that were so important for Nehemiah.

What can we learn from this revival? First, revival took place after extensive groundwork and developed over many years, although there was a point of breakthrough and spontaneous repentance. Second, the work of the revival did not “stick” all at once. It had to be repeated. The instant repentance of a revival situation may need to be worked out or even repeated later. Finally, this revival was based on the people understanding scripture. While not all revival preachers have been great Scripture interpreters, a solid understanding of Scripture forms the best foundation on which to build revival practices.

New Testament revivals

Revival in the New Testament differs from that in the Old. First, we are dealing with a supra-national people of God rather than the national people. Second, we have the Spirit poured out upon all Christians rather than just upon anointed leaders. Yet we have fewer examples of revival: at the end of the century less than 10 percent of the people in most areas were converted; there was no marked social change; and the church was more or less underground, often persecuted. These are not the marks of revival. Yet, in Jerusalem and Ephesus we find something like revival.

Jerusalem revival. The church started in Jerusalem in a revival-like situation. Large numbers of people were converted in a relatively short time. If the permanent population of Jerusalem was only about 25,000, a group of 5,000 Christians (Acts 4:4) was a very significant factor in the city. The level of the miraculous was highly significant (Acts 5:12-16), and this was obvious to all from the sick being laid in the streets. Internally, the church was in good shape, as indicated from their sharing and their ability to come to a unified, trusting decision over an explosive topic (Acts 6). All this probably took place within the first year after Jesus’ resurrection without church buildings, without modern communication, without even large venues for gathering.

What was the outcome of this revival?

There was remarkable church growth, including the conversion of many priests, yet the outcome of it was the scattering of the church. The church did not keep on growing until it became the most influential force in the city. Instead, the church was attacked and scattered. Even if only the Greek-speaking Jewish Christians were scattered (which is likely) the explosive growth slowed. There were mighty signs and wonders and great growth, but it led to eventual rejection, not eventual triumph.

Ephesian revival. In Acts 19:10-12 we read that because of Paul’s activity in Ephesus, all who lived in the whole province of Asia heard the gospel and that extraordinary miracles occurred over the period of two years. The depth of the repentance shows in the burning of magic books (Acts 19:18-20), for these people were making a decisive, expensive break with the past. These are certainly revival phenomena, although revival started more slowly than in Jerusalem.

The outcome of this revival is similar to that in Jerusalem. It ended, not with the conversion of the city leaders of Ephesus (although some were converted, Acts 19:31), but with persecution. Paul, who speaks of his being crushed and despairing of life (II Cor. 1:8-9), ends up leaving town quickly (Acts 20:1) and the last picture we get of the church is of a doctrinally correct group in which the Christians no longer love one another (Rev 2:4-5).

Conclusions

What can we conclude from this brief description of revival in the Bible? Let us draw together some of the threads.

Revivals often relate to sociological phenomena. In the Old Testament we noted that many of the revivals had political oppression or similar sociological phenomena as preparation. Jerusalem had many people in its pilgrim throngs who longed for a Messiah to end the Roman oppression. Just because one can point to these phenomena does not mean that revival can be explained away. God prepares people for revival in many ways, not least of which is through various forms of oppression. People join in revivals for a variety of reasons. Some people join because their hearts are truly turning to God. Others join because they see in it the hope of (political or social) freedom. Still others join because they want to be in on what is happening or simply to be close to the power of the leader. Involvement in revival phenomena doesn’t reliably measure a person’s true heart condition.

Revivals may start suddenly or may develop gradually. Pentecost started with an explosive one-day conversion of 3,000 people. The persecution probably started no more than a year later. In Ephesus the revival seems to have started slowly, but before the end of two years, extraordinary power was being displayed.

Repentance often precedes or accompanies revivals. This was true at Pentecost and in many, but not all, of the Old Testament examples. In all of these cases it was Jews, the people of God, who were repenting. Yet in Ephesus, the repentance (seen in the burning of the books) seems to have followed the development of the revival. Likewise, some of the Old Testament revivals began by powerful movements of repentance, while in the case of Nehemiah’s revival it was a late feature of the movement. We cannot create revival by repentance, but if revival runs its course we will likely see the people of God purified.

Revivals usually have a strong leader as a central figure. Revivals usually center on a person, often a charismatic individual, who has, or is seen to have, power. Even Joash’s revival fits the pattern, for although he was himself led by others, the nation as a whole saw him as a leader. In Jerusalem there were 12 apostles, but it was Peter’s shadow that people wanted to fall on them. In Ephesus Paul had close colleagues around him, but it was his “handkerchiefs” that were curing people.

Thus, if God sends revival, strong leaders will likely emerge—even in groups that want to discourage such charismatic figures.

Revivals often have a strong biblical base. Whether it was the case of a prophet pointing people back to the ancient traditions, Josiah discovering anew the law, or Peter proclaiming the relationship of the Old Testament to the life and death of Jesus, revival is normally based on the Bible and rooted in a new appreciation of the biblical text. Revival phenomena will not likely produce lasting good unless they drive people to a deeper study of the Scripture resulting in a more devoted living of Scripture. Revivals’ effects depend upon what happens to the majority of the people. When large numbers of people change their lives, revival lasts. If people only change while around the revival leaders or while the influence of these leaders is felt, then it is unlikely that the revival will produce lasting good. The best place to measure the real effect of the revival is at the grassroots, not among the leaders of the movement.

Revivals end. All the revivals we have observed ended, some after a short time and some after a longer time. Revivals are not the normal state of God’s people, but extraordinary visitations that give the normal work of the people of God a boost.

Revival may lead to persecution as easily as to triumph. It is untrue that if enough signs and wonders occur and enough people are converted then the culture as a whole will turn to Christ. This may appear superficially true in the Old Testament, for it was usually the cultural leaders (the king, among others) who were leading the revival.

But both New Testament examples ended in persecution. Revival heightens the action of God, but it also heightens the resistance of those against God’s move. Revival may lead to triumph, but the New Testament examples show that they also may lead to being crushed.

This is a sobering—but realistic—note to end on. We long for revival, but at the same time we know that it has its price. However, would we not endure being crushed like Paul if our “all Asia” heard the gospel? Even so, Lord, bring revival.

Peter Davids is a researcher and theological teacher on staff at the Langley Vineyard Christian Fellowship in Langley, BC, Canada. He is also a visiting professor at Regent College in Vancouver, BC, Canada.