"...in order that times of refreshing may come from the presence of the Lord" (Acts 3:19).
The growing consciousness within the community of faith as to the need for spiritual revitalization is encouraging. Before enlarging on the point at large, however, the following merits our consideration.
In and of itself the Church neither generates nor induces meaningful renewal. For despite the endless array of "how to" schemes, programs and strategies, there are no prescriptive formulae whereby a viable awakening can be humanly initiated. Indeed, "Except the Lord build the house, they labor in vain that build it" (Psa. 127:1).
Should the preceding be questioned, one need only provide an objective example of revival having so come about. We well recall, for example, the 1972 pronouncement of a well known
denomination that they were declaring the following year a "year of revival" in their churches. (Remember the great and widespread revivals of 1973? Neither does anyone else.) As per the commonly sung hymn: "O Holy Ghost, revival comes from Thee." Simply stated, we are not He.
At this juncture, II Chronicles 7:14 ("If my people who are called by my name will humble themselves and pray, and seek My face and turn from their wicked ways, then will I hear from heaven and will forgive their sin, and will heal their land") is oftentimes cited as constituting a formulaic blueprint for inducing bona fide renewal.
What is typically overlooked at this point is that the preceding pledge was given within the context of God's having first reached out to His people (in this instance via the avenue of punitive chastening; see preceding verse 13) in an appeal for their return to righteousness and spiritual integrity.
Despite the preceding, one need not search far to learn that "the key to revival" is, in fact, quite simple, requiring only that we follow the "five point program" of II Chronicles 7:14. This obviously inclines toward the concept encountered in more than a few religious philosophies wherein one need only "push the right buttons" and "dial in the right numbers" to effectively "turn God on." Various biblical pronouncements of alternate perspective might here be offered, but for now the following will suffice.
Notwithstanding his innate divinity, our Lord functioned in life and ministry as a human being. Hence the significance of his statement: "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something he sees the Father doing: for whatever the Father does, these things the Son also does in like manner" (John 5:9).
Simply restated: That which transpires within the realm of divine manifestation finds its source, first of all, in the ordained will of God - to which the believer's role then becomes that of obedienct response to the Spirit's leading and enablement.
Luke reiterates this principle in recounting Christ's healing of the paralytic (Luke 5:18-26). In keeping with the underlying character of his ministry, Jesus' action at this point was in consequence of "the power of the Lord [being] present for him to heal" (vs. 17). The attendant anointing (i.e., spiritual presence and dynamic) was not something he had programmed, "worked up" or, in following some detailed outline, learned how to effect.
As further seen in II Chronicles, the foregoing principle similarly applies to spiritual renewal. Following the greatest revival of Old Testament account, "King Hezekiah and all the people rejoiced that God had prepared the people" (KJV); or as rendered elsewhere: "over what God had prepared for the people" (NASB); "at what God had brought about for the people" (NIV); or again, "at what God had reestablished for the people" (NAB), etc.
Of similar emphasis in his sermon at Pentecost, Peter called upon the assembled crowd for a meaningfully valid commitment "in order that times of refreshing(restoration and renewal)may come from the presence of the Lord" (Acts 3:19).
The underlying point here is that to the degree wherein the believing community responds to the leading of the Spirit, God's involvement in the whole is likewise to be recognized. (Note, for example, His role in granting the vital requisite of repentance; e.g., Acts 5:31; 11:18; II Tim. 2:25). Apart from such awareness, the issue can, and at times unwittingly becomes, one of whether we are responding to the move of the Spirit, or are seeking rather to incite the Spirit's response to our outlined programs, designs and procedures.
As with the Psalmist, our hearts similarly cry: "Wilt thou not Thyself revive us again, that Thy people may rejoice in Thee?" (Psa. 85:6 NASB). The implications here become three fold:
1. A continued seeking of God for revival
2. Personal commitment to humility, prayer and righteousness (II Chron. 7:14)
3. Ongoing obedience to the leading of the Spirit in our Church, our community and our lives.
For, "To him who has shall more be given" (Matt. 13:12).
Burl Ratzsch
