What is TRUE revival?

In contemporary Christian contexts, the term “revival” often evokes images of large-scale events, emotional services, or sweeping movements within church communities. These gatherings are characterized by fervent worship, impassioned preaching, and an atmosphere charged with much energy and a call to return to the Lord. While such events can, and have inspired and mobilized believers, is it possible we have missed what the Scriptures say concerning revival is – or in other words, the essence of true revival? When we examine the timeless wisdom of Psalm 119—there seems to be a call for a deeper, more enduring transformation, which is rooted in God’s Word.

Event, Encounter, Esoteric or…?

The phenomenon of revival, as commonly understood, typically revolves around a moment or series of moments within a church or community construct where spiritual fervor intensifies. These events may draw thousands, feature charismatic speakers, and evoke profound emotional responses among attendees. From the Great Awakenings of history to modern-day charismatic movements, the allure of revival lies in its ability to stir hearts towards God and catalyze spiritual growth on a collective scale. So if these historical events were Biblical – let’s look at what might be interpreted as true revival according to the Scriptures…

The Scriptural Foundation of Revival

Because many Christians are so event and experience-driven – the narrative of revival may conjure great memories, experiences, and sermons, however, I’d like to examine what the Biblical examples are concerning what true revival is. Can it be defined by an event or experience or is it much simpler than that? Psalm 119 offers an interesting and maybe a contrasting perspective on what constitutes true revival.

This longest chapter in the Bible is a poetic masterpiece that extols the virtues of God’s law, His precepts, and the transformative power of His Word. Amidst its 176 verses, several passages directly address the concept of revival. Psalm 119 is structured as an acrostic poem, or Chiasm…where each section corresponds to a letter of the Hebrew alphabet. While it’s not a traditional chiasm(us) (a literary structure where themes or phrases are repeated in reverse order), Psalm 119 does exhibit a complex and highly structured form where each section (or stanza) begins with a successive letter of the Hebrew alphabet. This acrostic structure serves a memory-retaining purpose, aiding easy memorization and emphasizing the comprehensive nature of God’s law and the psalmist’s devotion to it. Each stanza typically develops a theme related to the importance and blessings of God’s word, making Psalm 119 both poetic and instructional in its complete form.

The Hebrew word “revive” is mentioned five times in this chapter!… and it is translated into English חָיָה (chayah). This word conveys the idea of being revived, restored to life, or renewed. Let’s take a look at these examples:

1. Psalm 119:25: “My soul clings to the dust; revive me according to Your word.”
2. Psalm 119:37: “Turn away my eyes from looking at worthless things, and revive me in Your way.”
3. Psalm 119:50: “This is my comfort in my affliction, for Your word has given me life.”
4. Psalm 119:93: “I will never forget Your precepts, for by them You have revived me.”
5. Psalm 119:107: “I am afflicted very much; revive me, O Lord, according to Your word.”

These verses illustrate the psalmist’s deep longing for spiritual renewal through God’s Word, highlighting the foundational role of Scripture in not just a single experience, but a nurturing of a revived heart and mind. This would be in some contrast to the idea of attending a revival – being a part of a mass experience and simply attributing one’s pursuit to the Lord based on it alone.

While emotional experiences can accompany genuine revival, Psalm 119 emphasizes that true spiritual renewal transcends fleeting feelings or zeal derived in the moment. It underscores the enduring impact of God’s Word in awakening souls to righteousness, prompting repentance, and guiding believers toward a deeper intimacy with God. Unlike the temporary highs of emotionalism, which can wane over time, the revival described in Psalm 119 endures as a steady, transformative journey rooted in the unchanging truths of Scripture. It is not that gatherings cannot release or initially cause someone to journey into God’s Word on a perpetual basis; however in my experience of over 40 years, I have attended many meetings, revivals, and movements, and frankly, it is difficult to see much lasting fruit of those movements. The ones I know through those movements also can be swayed to not see the Bible contextually – but only as a self-feeding mechanism via the inherent approach to 21^st-century self-help or a way to mitigate life experiences.

Scholarly Perspectives

Biblical scholars throughout history have articulated profound insights into the nature and essence of revival as portrayed in Scripture. Jonathan Edwards, renowned for his role in the First Great Awakening, emphasized the centrality of Scripture in convicting hearts and transforming lives. In his famous sermon “Sinners in the Hands of an Angry God,” Edwards evoked deep repentance and spiritual awakening among his listeners through vivid imagery and a powerful appeal to scriptural truth.

Martyn Lloyd-Jones, in his seminal work “Revival,” expounded upon the biblical principles underlying true spiritual renewal. He emphasized the indispensable role of God’s Word in reviving the church and restoring spiritual vitality. Lloyd-Jones argued that genuine revival involves a profound encounter with the living God through His Word, leading to repentance, holiness, and a renewed passion for God’s kingdom.

A list of the major revivals over the last three centuries in the UK and the US can help us draw some conclusions as to which ones actually led people from an initial experience to the pursuit of the Scriptures for life and Godliness – 2 Peter 1:3

Additional Scriptures on Revival:

Beyond Psalm 119, a few other passages throughout the Bible underscore the transformative power of God’s Word in bringing about revival:

• 2 Chronicles 7:14: “If my people who are called by my name humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” “Seek my face “Hebrew: וּֽבִקְשׁ֨וּ פָנַ֥י or “uviqshu panai” means to seek the Essence of God – His Word which garners His Presence.
• Psalm 85:6 (NIV): “Will you not revive us again, that your people may rejoice in you?” Hebrew: הַלְמָה־תָשׁוּבֵ֣נוּ אֱלֹהִ֑ים וְתִפְעַ֥ל חֲסָדֶֽךָ׃ or halma-tashuveinu Elohim, vetif’al chasadecha. The word “revive” here is translated from the Hebrew word תְחַיֵּ֑נוּ (techayenu). Hebrew: תְחַיֵּ֑נוּ or   This word is also derived from the root חָיָה (chayah), which here means again “to live,” “to revive,” or “to give life.” In this context, it is used in the form of a petition or plea for God to revive or restore the people spiritually…
• Isaiah 57:15 (NIV): “For this is what the high and exalted One says— he who lives forever, whose name is holy: ‘I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite.'” Hebrew: כִּי כֹה אָמַר רָם וְנִשָׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב דַּכָּאִים׃ – or Ki koh amar ram venisa shoken ad veqadosh shemo marom veqadosh eshkon ve’et-dakka ushefal-ruach lehachayot ruach shefalim ulehachayot lev dakaim.

The same idea is invoked here as in Psalm 119 regarding the word, ”revive”. We must admit the central point here is in the explanation of Psalm 119 – HOW are we revived??? Through His Word – while there are experiences that may draw us, convict us, move us, cause us to have an emotional response, etc. Those events are not revival. They may move us to a place of change, but they are not the revival we see described in Scripture. This is why the preaching of the meat of the Word of God is so important. Here are two examples we see in the New Testament that should motivate us into a deeper walk with God. Yes, we also seek Him through prayer – through worship – yes – but the area that seems to fail in the lives of Believers is their knowledge of the Word of God – which is the POWER of God unto salvation (wholeness) to ALL who believe.

1. Hebrews 5:12-14 (NIV): “In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.”
2. 1 Corinthians 3:1-2 (NIV): “Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready.”

These scriptures emphasize the progression from spiritual infancy, where believers require basic teachings (milk), to spiritual maturity, where they can handle deeper truths and doctrines (meat). It underscores the importance of growth and depth in understanding God’s word and living it out in our allegiant faith. Here are some examples of true revival in Biblical History – SOLELY around the (re)discovery of the Word of God.

• Ezra and the Book of the Law (Nehemiah 8): During the time of Ezra and Nehemiah, after the Israelites returned from exile in Babylon, Ezra the priest and scribe gathered the people in Jerusalem. He read aloud from the Book of the Law of Moses, which had been rediscovered. The people listened attentively, and as they heard the words of the Law, they were moved to repentance and weeping. This event marked a profound renewal of their commitment to obey God’s commandments and follow His ways.
• Josiah and the Book of the Law (2 Kings 22-23, 2 Chronicles 34-35): In the reign of King Josiah of Judah, a scroll containing the Law of Moses was found in the temple during repairs. When it was read to Josiah, he tore his robes in repentance upon hearing the judgments and commands of God. Josiah then initiated sweeping reforms throughout Judah to rid the land of idolatry and restore worship according to the Law. His actions led to a spiritual revival among the people, emphasizing obedience to God’s Word.
• Hezekiah and the Passover (2 Chronicles 30): King Hezekiah’s revival efforts included a call for the people to return to the Lord and observe the Passover feast according to the requirements laid out in the Law of Moses (God’s Word). Hezekiah’s dedication to following God’s statutes and his invitation to the northern tribes of Israel to join in this observance resulted in a significant gathering of repentant worshipers.
• Jehoiada and Joash (2 Kings 11-12, 2 Chronicles 23-24): In the days of King Joash of Judah, when he was just a child, the high priest Jehoiada took steps to restore worship in the temple and repair its damages. During this process, a book was found that contained the instructions for the house of the Lord. When Joash heard the words of the Law, he committed himself to restoring the temple worship according to God’s commands (The Scriptures). This initiative led to a period of renewal and spiritual reform in Judah.

Contemporary Challenges and Applications

Let’s look at a synopsis of revivals over the last three centuries:

Welsh Revival (1904-1905):

• Key Figure: Evan Roberts, a young Welsh coal miner turned evangelist, became the central figure of the revival.
• Characteristics: It was marked by spontaneous prayer meetings, intense emotional experiences, and a focus on personal holiness and evangelism.
• Impact: Tens of thousands experienced conversion, churches were filled to capacity, and the revival spread beyond Wales to influence evangelical movements globally, including in the United States.

Hebrides Revival (1949-1952):

• Location: Centered on the Isle of Lewis in the Scottish Hebrides, primarily through the ministry of Duncan Campbell, a Scottish preacher.
• Characteristics: Known for prolonged prayer gatherings, powerful preaching, and remarkable stories of divine intervention and changed lives.
• Impact: Brought spiritual renewal to the Hebrides islands, revitalized churches, and had a lasting impact on evangelicalism in Scotland and beyond.

Methodist Revival (18th Century):

• Key Figures: John Wesley and George Whitefield were central to the revival, emphasizing personal conversion, sanctification, and social justice.
• Characteristics: Revived a declining Church of England with field preaching, small group accountability (methodical societies), and a focus on personal piety.
• Impact: Spread evangelical fervor across Britain and its American colonies, laying foundations for Methodism and influencing broader Protestant Christianity.

Victorian Revival (19th Century):

• Context: Occurred during the Victorian era, characterized by industrialization and social change, influencing religious thought and practice.
• Key Figures: Charles Spurgeon, a prominent Baptist preacher, emphasized biblical preaching, personal conversion, and social reform.
• Impact: Renewed emphasis on evangelical outreach, missions, and social reform movements, including abolitionism and improvements in social welfare.

First Great Awakening (1730s-1740s):

• Key Figures: Jonathan Edwards in New England and George Whitefield in the American colonies played pivotal roles. Featured powerful sermons, emotional conversions, and a focus on the sovereignty of God and personal salvation.
• Impact: Renewed religious fervor, strengthened religious institutions, and contributed to a sense of shared identity among American colonists.

Second Great Awakening (early 19th Century):

• Characteristics: Emphasized emotionalism, camp meetings, and the democratization of religion, encouraging personal salvation and social reform.
• Impact: Led to the rise of new denominations, heightened social activism (including abolitionism and temperance), and expanded evangelicalism across the United States.

Azusa Street Revival (1906-1909):

• Location: Los Angeles, California, led by William J. Seymour, an African-American preacher.
• Characteristics: Known for multiracial worship, spontaneous manifestations of spiritual gifts (tongues, healing), and a focus on the Holy Spirit’s empowerment.
• Impact: Birthed modern Pentecostalism, influenced charismatic Christianity worldwide and challenged racial barriers within the church.

Layman’s Revival (1857-1858):

• Context: Occurred amidst growing social tensions and economic uncertainties in the United States.
• Characteristics: Initiated by prayer meetings among laypeople in New York City, spread rapidly across the country and emphasized personal repentance and revival.
• Impact: Revitalized churches, encouraged social outreach, and laid groundwork for future evangelical movements, including revivalism in the Civil War era.

  Welsh Revival Influence (1904-1905):

• Impact: The Welsh Revival’s influence extended beyond Wales, inspiring movements like the Azusa Street Revival in California and contributing to the growth of evangelicalism in the early 20
  th century.
• Legacy: Emphasized the centrality of personal spiritual experience, prayer, and scriptural authority in Christian life, shaping the course of evangelical Christianity worldwide.

In part two of this study, we will examine what transpired in some of these later “revivals” that may be surprising…

Throughout history, examples abound of how genuine revival, grounded in God’s Word, has transformed individuals and societies. The First Great Awakening in the 18th century, spearheaded by figures like Jonathan Edwards and George Whitefield, saw thousands experience profound spiritual awakening through powerful CONTEXTUAL preaching and fervent prayer. Edwards’ emphasis on the sovereignty of God and the necessity of repentance resonated deeply, leading to widespread conversions and a renewed commitment to biblical truth.

In the 19th century, the Second Great Awakening swept across America, marked by camp meetings, emotional sermons, and a renewed emphasis on personal piety and social reform. Preachers like Charles Finney called for repentance and holiness, leading to significant societal changes such as the abolitionist movement and advancements in women’s rights…which began mixing faith into social reforms – and not as much impetus to the study of God’s Word – but more weight was given into the experience of the service.

Today we can track the data that follows the journeys in Christianity to a marked degree. The American Bible Society’s recent data is interesting. I will simply post it summarized verbatim by the Christian Post.

“Twenty-five percent of respondents are “weekly Bible users” who consult the Bible outside of the church at least once a week, with 9% using it daily. Meanwhile, 38% of U.S. adults “never” use the Bible outside of a church setting. Additionally, 74% of those who attend church services primarily or equally online use the Bible at least once a week compared to just 32% of respondents who primarily go to in-person church services.

This might seem surprising to those who see online church as a lesser experience, used by people who are less committed spiritually. We suspect that these numbers speak to the personal nature of online attendance,” the report reads. “In-person church attendance can be more social and cultural, often with an experiential flavor. Online attendance can be more about hearing about God and from God, often by oneself or with one’s immediate family. It’s personal, as Bible reading often is.

Sixty-four percent of Gen-Z Bible users seek the Bible via an internet read or search at least once a month, along with 60% of millennials and 52% of those who belong to Generation X.

Baby boomers and elders, the two oldest generations of Americans, rely much less on internet reads or searches to access the Bible. The term “baby boomer” applies to adults born between 1946 and 1963, while elders include those born before 1946. Just 36% of baby boomers turn to internet reads or searches as part of their Bible use, a figure that drops in half among elders (18%).

Millennials are the most likely generation to use Bible apps (64%), while Gen Z Bible users are slightly less likely to do so (62%). Just 36% of Gen Z-ers watch Bible videos at least once a month, while only 33% use Bible audio and podcasts. Fifty-nine percent of Gen-Zers read a print Bible at least once a month, making it the third most popular method of Bible use among that age group. “

It seems as if the experientially-driven movements and ministries cannot find stable ground for truth to stand. Many have resorted to extravagant giveaways, secular media integrations of movies, musicals, TV series, and pop culture, hyper-emotional worship with all kinds of talent…and much more. Remember…I am a worship leader – I grew up in urban contemporary worship environments, having graduated from an HBCU with two degrees in music – traversing styles in every genre there is. If there was a revival, or highly charged worship environment in church, I have experienced it and ministered in it. I am not looking in from the outside. Peter quotes the prophet Isaiah in his first book chapter 1:24-25:

“All flesh is as grass And all the glory of man as the flower of the grass. The grass withers And its flower falls away, But the word of the Lord endures forever.”

So, along with a Gen-Z increased desire for God’s Word. – not necessarily in the confines of a church as much as we have seen in previous generations; we also see the movement of mass baptisms occurring in the US. So, what is happening? We will dive into this in the next part where we will discuss the history of experiential revivals, their long-term fruit, and what is different about what is happening now. Be encouraged – the Spirit of God is moving, maybe just not in the patterns and forms we think He is…