
The second condition is also vitally important. God has not placed Himself under obligation to honor the requests of worldly, carnal or disobedient Christians. He hears and answers the prayers only of those who walk in His way.
This site is dedicated to the subject of spiritual revival. Churches across North America need a fresh touch from God. Prayer by God's people always comes prior to revival.

Adrian Rogers made this observation on revival…
“Study the history of revival. God has always sent revival in the darkest days. Oh, for a mighty, sweeping revival today!”
The days are spiritually dark around us. Therefore, let us pray for a sweeping revival!
Tuesday, September 8, 2009
LOOKIE HERE
I will set before my eyes no vile thing. (Psalm 101:3, NIV)
Not too many people follow a shank with their eyes. Rather, the moment the ball comes off the club, they drop their head and wince. It’s just too hard to look at something that ugly!
If only we could control our eyes in all circumstances like this.
When David wrote that he would set his eyes on no vile thing, his context was simple: he wanted his house to be a blameless one. And he wanted to be the leader of that blamelessness. This means he had to be prepared to deny access to anything that would defile his home.
Certainly we make every attempt to do this against those who would steal our possessions or do us physical harm. Some folks install elaborate alarm systems; others keep a gun available for self-defense. Our doors have peepholes that allow us to see who is on the other side before we throw those doors open to potentially harmful strangers. Some live in gated communities, where a guard in the shack keeps an extra eye on things. In so many ways, we employ protection.
And yet, we often forget to be so diligent with our souls. What enters our minds can enter our souls quite quickly if our defenses are not in place. And what enters our minds comes through only two avenues: our eyes and our ears.
Which makes it imperative that we ask two questions with great regularity:
- What am I allowing my eyes to see?
- What am I permitting my ears to hear?
A psalmist wrote elsewhere of lifting his eyes to the hills, seeking the help of the Lord (Psalm 121:1). It is a powerful suggestion, that God’s beauty leads us to God. Our normal mode of operation is to let our eyes wander through the world with little discernment, figuring that God can win out over any trash that “happens” to make its way into our brain.
This is not the choice David was seeking to make in his own life. He wanted to establish a proactive defense against the things that would threaten his soul and the souls in his care. We know, sadly, that David was not always successful in this defense, and that he paid a dear price for his unguarded moments. But that is all the more reason to learn from his example, both in its positive and negative aspects.
We cannot always govern what comes knocking on the door of our mind—but we can make the decision now to shut our eyes and our ears from things that would tear us from right relationship with God.
–
Jeff Hopper
September 8, 2009
Copyright 2009 Links Players International
The Links Daily Devotional appears Monday-Friday at www.linksplayers.com.
The Punk Group Advent recently released a song called, REVIVAL. Since we are in the season of advent, I thought this would be a good post. The song combines the coming of Jesus with revival…![]()
There is a light in my heart.
The catalyst to ignite the spark.
There is a name on my tongue.
Immanuel, God with us.
There is a cry from deep within our broken hearts for You to meet us here.
And as we gather in this place, Lord send your spirit to ignite the flames of Revival. REVIVAL.
God send REVIVAL.
There is an Almighty King.
His love endures.
He makes righteous everything.
He voice controls the seas.
Lion of Judah, Prince of Peace.
There is a name above all names
Jesus Christ,
King of Kings
and as we gather in his name,
strongholds will fall in the wake of the flames of
REVIVAL.
REVIVAL
I’m grateful that CCEF is periodically posting great meditations from David Powlison. The latest is on Psalm 131, entitled “Peace, Be Still”: Learning Psalm 131 by Heart. Powlison argues that “Psalm 131 is show-and-tell for how to become peaceful inside.”
One of the things that Powlison likes to do is to contrast a biblical God-centered worldview with a functional godless universe; he does so by composing “anti-Psalms” that show the opposite of the life of the faith.
Here’s Anti-Psalm 131:
Self,
my heart is proud (I’m absorbed in myself),
and my eyes are haughty (I look down on other people),
and I chase after things too great and too difficult for me.So of course I’m noisy and restless inside, it comes naturally,
like a hungry infant fussing on his mother’s lap,
like a hungry infant, I’m restless with my demands and worries.
I scatter my hopes onto anything and everybody all the time.
Contrast that with the real Psalm 131:
O Lord,
my heart is not lifted up;
my eyes are not raised too high;
I do not occupy myself with things too great and too marvelous for me.But I have calmed and quieted my soul,
like a weaned child with its mother;
like a weaned child is my soul within me.
This blog is dedicated to the subject of praying for spiritual revival. When God sends a revival, it will begin with his people in the church. We will repent and turn back to God; and by his grace, we will be empowered to be the people he desires.
As God’s Spirit is working on the church, people outside the church will be drawn to love and glory of Jesus. In other words, there will be conversions. The words of Acts 1.8 will be fulfilled. Jonathan Edwards reminds us that God’s mission in the world is the salvation of souls…
“The work of God in converting souls out of the hands of
Satan, was begun soon after the fall of man, has been carried
on in the world ever since to this day, and will be to the end
of the world. God has always, ever since erecting of the
church of the redeemed after the fall, had such a church in
the world. Though oftentimes it has been reduced to a very
narrow compass and to low circumstances; yet it has never
wholly failed.”
The answer is YES!
This is taken from the Revival Library
Many times in scripture God encourages the re-telling of Hiis mighty works in the lives of men and women. There are innumerable examples in the Old Testament, eg:
Ps 145:4-6, 11-13 4 One generation will commend your works to another; they will tell of your mighty acts. 5 They will speak of the glorious splendour of your majesty, and I will meditate on your wonderful works. 6 They will tell of the power of your awesome works, and I will proclaim your great deeds. 11 They will tell of the glory of your kingdom and speak of your might, 12 so that all men may know of your mighty acts and the glorious splendour of your kingdom. 13 Your kingdom is an everlasting kingdom, and your dominion endures through all generations
Ps 78:3-7 3 What we have heard and known, what our fathers have told us. 4 We will not hide them from their children; we will tell the next generation the praiseworthy deeds of the Lord, his power, and the wonders he has done. 5 He decreed statutes for Jacob and established the law in Israel, which he commanded our forefathers to teach their children, 6 so that the next generation would know them, even the children yet to be born, and they in turn would tell their children. 7 Then they would put their trust in God and would not forget his deeds but would keep his commands.
In the New Testament also we see graphic illustrations of the ministry of Jesus and of the early church. But why are these in the Bible? Why do today’s Christians need to know what God did in the past? Of what benefit or advantage can it be to read histories and biographies of God’s great exploits, whether they be Biblical or historical testimonies. Certainly God has a good reason for the recording and reading of His glorious activities.
There can be no doubt that God wants His church to be ‘the light of the world’ and ‘the salt of the earth.’ This means healthy and effective churches. It means a growing and expanding church. It means a church that is glowing with a love for Jesus Christ and a passion for the lost. It means honouring and serving His church.
It is specifically ‘revival history’ that reveals just how God infuses His church with such qualities. It is undeniable that revival is the major means that God has used to advance the cause of the Gospel throughout the ages.
Jonathan Edwards said, “Though there be a more constant influence of God’s Spirit always, in some degree, attending His ordinances; yet the way in which the greatest things have been done towards carrying on this work, always has been by remarkable effusions of the Spirit at special seasons of mercy…”
Revivals are His foremost way of advancing the quality and quantity of the church. This is His major antidote for decline and the foremost method of reviving dying churches and achieving mass evangelisation and the reaping of huge harvests of souls. In times of revival Christians renew their love for God, commit themselves to prayer, become serious about evangelism and see unprecedented numbers of converts. Revivals result in church growth, new church plants, the expansion of mission work and Christian social endeavour.
There are countless examples of this through history. I have included a few here:
This work began under the ministry of the Rev. W. McCulloch who began to seek God for a fresh outpouring. The news of the gracious movement under Wesley and Whitefield filled his soul with joy. He at once began to tell his people the story of the great revival in England and America. Soon the entire membership was affected. They gave themselves to revival prayer and desired him to preach more of these ‘revival themes’ of salvation, regeneration etc. The congregations so increased in number that the church was too small they had to hold the preaching services in the open air. The whole town was affected as were many ministers who visited from elsewhere.
This movement originated in the work of the Rev. J. H. Moore in Connor, Co. Antrim. For years he preached the Gospel faithfully, but with little success. News of revival in America stirred him to pray and promote a revival among his own people. He often preached on this subject and read accounts of great revivals of the past to his congregation. The idea of having a revival began to grip the people and it became the subject of much prayer.
In 1857 the Sunday School teachers began to hold a weekly prayer meeting and as a result they soon noticed a marked increase of attention and seriousness among the children.
After some months, four of the young men who were connected with this prayer meeting began a secret prayer and fellowship meeting to pray for revival. Rev. W. Gibson records, “For a few months they had to walk by faith. They wrestled on. They prevailed.”
At the same time another remarkable book was read by one of these young men, James McQuilkin. The book was George Müller’s Autobiography which was filled with testimonies of extraordinary answers to prayer. He also read other materials like ‘The Life of McCheyne’ and Finney’s ‘Lectures on Revivals’ which had much to do with the spread of the great revival. The Irish revival was a direct result of the reporting and reading of ‘revival literature’ and the prayers it provoked.
Coming from the ‘land of revivals’ (Wales experienced many awakenings in its history) Evan Roberts was very conscious of his nation’s rich heritage. Spurred on by revival history he prayed and read and talked, for ten or eleven years, about revivals. Throughout his teenage years he spent hours in communion with God, praying for a revival to come to Wales again. Sometimes he and his friend, Sydney Evans, would sit up for hours and hours at night talking about a revival, and when not talking he would be reading about revivals. “I could sit up all night,” he said, “to read or talk about revivals. It was the Spirit that moved me thus.” It was in the context of one such evening that God gave Evan faith for 100,000 souls, which he was about to witness coming to Christ in the following eight months! It was Evan Roberts faith and prayers which played such a great part in the famed Welsh revival. In turn stories of the revival sparked faith and prayer around the world. The most significant was its affect upon the Pentecostal pioneers of Los Angeles. Evan Roberts’ news was like oil on an already-burning fire and hastened the outpouring at Azusa Street as believers sought God for more holiness and power.
After being a missionary in China for about thirteen years, Jonathan Goforth, in 1901, began to be dissatisfied with the results of his work. This led him to study how to promote revival.
He began to read the life and writings of Charles G. Finney, who emphasised that any company of Christians can have a revival if they will fulfil the necessary laws. Goforth said, “If Finney is right, then I am going to find out what these laws are and obey them, no matter what it costs.
He says, “Slowly the realisation began to dawn upon me that I had tapped a mine of infinite possibility.” He became so obsessed with this subject and spent so much time in prayer that his wife began to fear that his mind could not stand it.
At this point news of the Welsh Revival in 1904 reached China and it further inspirated to him.
Soon the famous Manchurian revival under Goforth began to break out, and became notable for its emphasis on widespread conviction, public confessions, and extensive conversions.
An astounding local church revival occurred in 1906 at the Charlotte Chapel in Edinburgh, during the ministry of Joseph Kemp. He was not a powerful preacher although he was true to the Gospel and favoured expository preaching each Sunday morning. “He nourished his soul and warmed his heart by continually reading everything he could on ‘Revival.’ Whitefield’s life had a great influence on him; as also had Finney’s ‘Lectures on Revival.’ It was with great joy that he would sit down with those who had passed through the 1859 revival, and listen to their recollections of those wonderful days. Revival was his passion and he had a vision of what God could do. He prayed fervently to the Lord and in the first three years of his ministry in Edinburgh, from 1902, 347 people joined the church!
When news of the Welsh Revival reached Scotland he just had to visit Wales, where he spent two weeks watching, experiencing and drinking in the ministry of the Holy Spirit. On his return he reported what he had seen and the people were on the tiptoe of expectancy. Throughout 1905 the nightly prayer meeting became fuller each week.
In 1906 a Conference began on January 22nd and it was here that the fire began to fall. Preaching became secondary to prayer and over a thousand came to Christ in that first year of Revival. Up to thirty and forty were saved in every meeting. The presence of God became tangible; life, death and eternity seemed suddenly laid bare. Intense prayer, uncontrollable weeping and overwhelming conviction swept through the congregation. Hours passed like minutes. This continued for three glorious years.
Pandita Ramabai, a converted Hindu, established a centre for young widows and orphans called “Mukti” Mission which means – ‘salvation’ or ‘deliverance.’
News of the revival in Australia in 1903 aroused Pandita Ramabai to send her daughter and Miss Abrams there, in order that they might catch the inspiration of the revival fire and form praying-bands for Mukti among the Australian Christians.
Then, news of the revival in Wales increased Ramabai’s hunger for a visitation from God. In January 1905, she told her pupils about it, and called for volunteers to meet with her daily for special prayer for a revival in India. Seventy came forward, and from time to time others joined. In June five hundred and fifty were meeting twice daily in this praying band.
Rejoicing still more that the revival had reached the Welsh missions in the Khassia Hills in Assam, she then asked for volunteers from her Bible school to give up their secular studies and go out into the villages to preach the Gospel. Thirty young women volunteered, and were meeting daily to pray for an enduement of power when God visited them.
While Ramabai was expounding John 8 in her usual quiet way one evening, the Holy Spirit descended with power, and all the girls began to pray aloud so that she had to cease talking. Little children, middle-sized girls, and young women wept bitterly and confessed their sins. Some few saw visions and experienced the power of God and things too deep to be described. Two little girls had the spirit of prayer poured on them in such torrents that they continued to pray for hours. They were transformed with heavenly light shining on their faces.
“From that time,” said Miss Abrams, “our Bible school was turned into an inquiry room. Girls, stricken down under conviction of sin while in school, or in the industrial school, or at their work, were brought to us. Lessons were suspended, and we all, teachers and students, entered the school conducted by the Holy Spirit.”
We could cite many other examples, not least of all that of Charles Finney’s “Lectures on Revivals of Religion” which have already been mentioned. The reading of these lectures has resulted in hundreds of revivals across the world throughout the generations since they were penned in 1834.
Some years ago, George and Alec Gallup undertook an exhaustive investigation as to what makes some people more successful than others. Using the polling techniques that have made them famous, the brothers researched and wrote a book titled, “The Great American Success Story”. One of their conclusions: Successful people read.
This true for those who have experienced authentic revival.
Of course, no-one want to become mere ‘revival readers.’ We all aspire to be ‘history makers!’ A good place to start would be to read revival literature. Our faith will be enlarged. Our vision will be inspired. Our prayers will be stimulated and we will position ourselves before God so that we are ready in the day of His power.
©The Revival Librarian
Dec 2009
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. JOHN 1:14
Trinity and Incarnation belong together. The doctrine of the Trinity declares that the man Jesus is truly divine; that of the Incarnation declares that the divine Jesus is truly human. Together they proclaim the full reality of the Savior whom the New Testament sets forth, the Son who came from the Father’s side at the Father’s will to become the sinner’s substitute on the cross (Matt. 20:28; 26:36-46; John 1:29; 3:13-17; Rom. 5:8; 8:32; 2 Cor. 5:19-21; 8:9; Phil. 2:5-8).
The moment of truth regarding the doctrine of the Trinity came at the Council of Nicaea (A.D.325), when the church countered the Arian idea that Jesus was God’s first and noblest creature by affirming that he was of the same “substance” or “essence” (i.e., the same existing entity) as the Father. Thus there is one God, not two; the distinction between Father and Son is within the divine unity, and the Son is God in the same sense as the Father is. In saying that Son and Father are “of one substance,” and that the Son is “begotten” (echoing “only-begotten,” John 1:14, 18; 3:16, 18, and NIV text notes) but “not made,” the Nicene Creed unequivocally recognized the deity of the man from Galilee.
A crucial event for the church’s confession of the doctrine of the Incarnation came at the Council of Chalcedon (A.D.451), when the church countered both the Nestorian idea that Jesus was two personalities—the Son of God and a man—under one skin, and the Eutychian idea that Jesus’ divinity had swallowed up his humanity. Rejecting both, the council affirmed that Jesus is one divine-human person in two natures (i.e., with two sets of capacities for experience, expression, reaction, and action); and that the two natures are united in his personal being without mixture, confusion, separation, or division; and that each nature retained its own attributes. In other words, all the qualities and powers that are in us, as well as all the qualities and powers that are in God, were, are, and ever will be really and distinguishably present in the one person of the man from Galilee. Thus the Chalcedonian formula affirms the full humanity of the Lord from heaven in categorical terms.
The Incarnation, this mysterious miracle at the heart of historic Christianity, is central in the New Testament witness. That Jews should ever have come to such a belief is amazing. Eight of the nine New Testament writers, like Jesus’ original disciples, were Jews, drilled in the Jewish axiom that there is only one God and that no human is divine. They all teach, however, that Jesus is God’s Messiah, the Spirit-anointed son of David promised in the Old Testament (e.g., Isa. 11:1-5; Christos, “Christ,” is Greek for Messiah). They all present him in a threefold role as teacher, sin-bearer, and ruler—prophet, priest, and king. And in other words, they all insist that Jesus the Messiah should be personally worshiped and trusted—which is to say that he is God no less than he is man. Observe how the four most masterful New Testament theologians (John, Paul, the writer of Hebrews, and Peter) speak to this.
John’s Gospel frames its eyewitness narratives (John 1:14; 19:35; 21:24) with the declarations of its prologue (1:1-18): that Jesus is the eternal divine Logos (Word), agent of Creation and source of all life and light (vv. 1-5, 9), who through becoming “flesh” was revealed as Son of God and source of grace and truth, indeed as “God the only begotten” (vv. 14, 18; NIV text notes). The Gospel is punctuated with “I am” statements that have special significance because I am (Greek: ego eimi) was used to render God’s name in the Greek translation of Exodus 3:14; whenever John reports Jesus as saying ego eimi, a claim to deity is implicit. Examples of this are John 8:28, 58, and the seven declarations of his grace as (a) the Bread of Life, giving spiritual food (6:35, 48, 51); (b) the Light of the World, banishing darkness (8:12; 9:5); (c) the gate for the sheep, giving access to God (10:7, 9); (d) the Good Shepherd, protecting from peril (10:11, 14); (e) the Resurrection and Life, overcoming our death (11:25); (f) the Way, Truth, and Life, guiding to fellowship with the Father (14:6); (g) the true Vine, nurturing for fruitfulness (15:1, 5). Climactically, Thomas worships Jesus as “my Lord and my God” (20:28). Jesus then pronounces a blessing on all who share Thomas’s faith and John urges his readers to join their number (20:29-31).
Paul quotes from what seems to be a hymn that declares Jesus’ personal deity (Phil. 2:6); states that “in Christ all the fullness of the Deity lives in bodily form” (Col. 2:9; cf. 1:19); hails Jesus the Son as the Father’s image and as his agent in creating and upholding everything (Col. 1:15-17); declares him to be “Lord” (a title of kingship, with divine overtones), to whom one must pray for salvation according to the injunction to call on Yahweh in Joel 2:32 (Rom. 10:9-13); calls him “God over all” (Rom. 9:5) and “God and Savior” (Titus 2:13); and prays to him personally (2 Cor. 12:8-9), looking to him as a source of divine grace (2 Cor. 13:14). The testimony is explicit: faith in Jesus’ deity is basic to Paul’s theology and religion.
The writer to the Hebrews, purporting to expound the perfection of Christ’s high priesthood, starts by declaring the full deity and consequent unique dignity of the Son of God (Heb. 1:3, 6, 8-12), whose full humanity he then celebrates in chapter 2. The perfection, and indeed the very possibility, of the high priesthood that he describes Christ as fulfilling depends on the conjunction of an endless, unfailing divine life with a full human experience of temptation, pressure, and pain (Heb. 2:14-17; 4:14-5:2; 7:13-28; 12:2-3).
Not less significant is Peter’s use of Isaiah 8:12-13 (1 Pet. 3:14). He cites the Greek (Septuagint) version, urging the churches not to fear what others fear but to set apart the Lord as holy. But where the Septuagint text of Isaiah says, “Set apart the Lord himself,” Peter writes, “Set apart Christ as Lord” (1 Pet. 3:15). Peter would give the adoring fear due to the Almighty to Jesus of Nazareth, his Master and Lord.
The New Testament forbids worship of angels (Col. 2:18; Rev. 22:8-9) but commands worship of Jesus and focuses consistently on the divine-human Savior and Lord as the proper object of faith, hope, and love here and now. Religion that lacks these emphases is not Christianity. Let there be no mistake about that!
From: Concise Theology: A Guide To Historic Christian Beliefs
When I say “revival”, I mean where God actually renews His people and the church gets back to being the church. In other words, we get back to normal.
To get there, we must pray that God will send a genuine revival, and if revival doesn’t come, then we keep praying!
Recent Comments