PREACHING PREPARED FOR THE FIRST REVIVAL MEETING

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HELD AT: CHURCH OF CHRIST, OPP. NO.3 CREEK ROAD PORT HARCOURT: DATE: 4TH-6TH MAY , 2011. TIME: 5PM-7PM , DAILY. THEME: REKINDLING THE FIRE OF YOUR SPIRIT TOPIC: TEXT: REVIVE US AGAIN Oh! LORD. PS. 85:6

DEFINITION: REVIVE: . To bring back to life or consciousness; resuscitate.
2. To impart new health, vigor, or spirit to. 3. To restore to use, currency, activity, or notice. 4. To restore the validity or effectiveness of. 5. To renew in the mind; recall. To return to validity, effectiveness, or operative condition. . to bring or be brought back to life, consciousness, or strength; resuscitate or be resuscitated revived by a drop of whisky 2. to give or assume new vitality; flourish again or cause to flourish again 3. to make or become operative or active again the youth movement was revived 6. to bring or come back to mind

US: us1
pron (objective) 1. refers to the speaker or writer and another person or other people don't hurt us to decide among us 2. refers to all people or people in general this table shows us the tides pron. The objective form of we.

LORD: y Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Exodus 6:3;Psalms 83:18; Isaiah 12:2; 26:4, both in the Authorized and the Revised Version.
y Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Genesis 24:14,27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'Adonai . From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai .

y Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." INTRODUCTION: The work of revival is done when a state of stupor, weakness or weariness has taken place for a long time.

Peole desire a fresh beginning to be able to do their works more better and with greater commitment. When the work seem boring, not rewarding, and with little or no satisfaction whatsoever, people begin to loose flare for it. The children of Israel at one point in time, suffered so much under the weight of labor in captivity that when they were allowed to go rebuild the walls of Jerusalem that they called unto God to send the Spirit of revival unto them. At another time, they faced grave mockery, ridicule and opposition from their enemies that they prayed for revival to come from their source of strength. A people calls for revival when they discover as stated above, that ,they are neglecting the duty they are expected to do, or not given the desired attention to details, not concentrating, and the little they do is done with reckless abandon. When they know for sure that they are indebted by reason of trust to treasure and do what they have as duty with more effort , more zeal, more commitment and determination. In this revival meeting, we have it as our goal to be instructed, encouraged, edified, and impacted once more by the power of God in the soul. We aim at receiving power from above to be able to do our duty understanding that it s a commission entrusted into our hands to do the will of Him that has called us out of the darkness of the world. It should down on us that without the strength which God supplies, we can do nothing of our own. Therefore, we are here to be clothed with power from on High. A good number of us over the years, may have lost the strength which God supplies. Others may have also smothered the Holy Spirit of grace, given to them as a seal of their adoption. Maybe the fire of the Spirit and our love for God and one another is no more blazing gracefully that we are losing the anointing. Hence, the call for a divine revival from the adonia. We are going to consider the various scriptures before us this evening to see why the people of before us , prayed for revival. Of important consideration is the text that we have in this message. Ps.85:6
"Wilt thou not revive us again (v. 6), revive us with comforts spoken to us, revive us with deliverances wrought for us? Thou hast been favorable to thy land formerly, and that revived it; wilt thou not again be favorable, and so revive it again?·· God had granted to the children of the captivity some reviving in their bondage, Ezra 9:8. Their return out of Babylon was as life from the dead, Eze. 37:11, 12. Now, Lord (say they), wilt thou not revive us again, and put thy hand again the second time to gather us in? Isa. 11:11; Ps. 126:1, 4. Revive thy work in the midst of the years, Hab. 3:2. "Revive us again,·· (1.) "That thy people may rejoice; and so we shall have the comfort of it,·· Ps. 14:7. Give them life, that

they may have joy. (2.) "That they may rejoice in thee; and so thou wilt have the glory of it.·· If God be the fountain of all our mercies, he must be the centre of all our joys. Ps.14:7; and that is the salvation of Israel, v. 7. When David was driven out by Absalom and his rebellious accomplices, he comforted himself with an assurance that god would in due time turn again his captivity, to the joy of all his good subjects. But surely this pleasing prospect looks further. He had, in the beginning of the psalm, lamented the general corruption of mankind; and, in the melancholy view of that, wishes for the salvation which should be wrought out by the Redeemer, who was expected co come to Zion, to turn away ungodliness from Jacob, Rom. 11:26. The world is bad; O that the Messiah would come and change its character! There is a universal corruption; O for the times of reformation! Those will be as joyful times as these are melancholy ones. Then shall God turn again the captivity of his people; for the Redeemer shall ascend on high, and lead captivity captive, and Jacob shall then rejoice. The triumphs of Zion·s King will be the joys of Zion·s children. The second coming of Christ, finally to extinguish the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy, of every Israelite indeed. With the assurance of that we should, in singing this, comfort ourselves and one another, with reference to the present sins of sinners and sufferings of saints. v. 7. David, though a great and good man, expects to walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: "When my spirit is ready to sink and fail, thou shall revive me, and make me easy and cheerful under my troubles.·· Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear. 2. That he would protect him, and plead his cause: "Thou shall stretch forth thy hand, though not against my enemies to destroy them, yet against the wrath of my enemies, to restrain that and set bounds to it.·· 3. That he would in due time work deliverance for him: Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him. III. The assurance we have that whatever good work God has begun in and for his people he will perform it.
Ps138:7;

Nehemiah 4:2-23; See what happened when the temple: God·s power of revival: I. Their enemies reproached and ridiculed their undertaking, but their scoffs they answered with prayers: they heeded them not, but went on with their work notwithstanding (v. 1-6). II. They formed a bloody design against them, to hinder them by force of arms (v. 7, 8, 10²12). To guard against this Nehemiah prayed (v. 9), set guards (v. 13), and encouraged them to fight (v. 14), by which the design was broken (v. 15), and so the work was carried on with all needful precaution against a surprise (v. 16²23). In all this Nehemiah approved himself a man of great wisdom and courage, as well as great piety.

WHAT WAS THE PROBLEM THEJEWS FACED WHEN THY WERE SET FOR REVIVAL?

1. In heart. They were very angry at the undertaking, and had great indignation, v. 1. It vexed them that Nehemiah came to seek the welfare of the children of Israel (ch. 2:10); but, when they heard of this great undertaking for their good, they were out of all patience. They had hitherto pleased themselves with the thought that while Jerusalem was unwalled they could swallow it up and make themselves masters of it when they pleased; but, if it be walled, it will not only be fenced against them, but by degrees become formidable to them. The strength and safety of the church are the grief and vexation of its enemies. 2. In word. They despised it, and made it the subject of their ridicule. In this they sufficiently displayed their malice; but good was brought out of it; for, looking upon it as a

foolish undertaking that would sink under its own weight, they did not go about to obstruct it till it was too late. Let us see with what pride and malice they set themselves publicly to banter it. (1.) Sanballat speaks with scorn of the workmen: "These feeble Jews·· (v. 2), "what will they do for materials? Will they revive the stones out of the rubbish? And what mean they by being so hasty? Do they think to make the walling of a city but one day·s work, and to keep the feast of dedication with sacrifice the next day? Poor silly people! See how ridiculous they make themselves!·· (2.) Tobiah speaks with no less scorn of the work itself. He has his jest too, and must show his wit, v. 3. Profane scoffers sharpen one another. "Sorry work,·· says he, "they are likely to make of it; they themselves will be ashamed of it: If a fox go up, not with his subtlety, but with his weight, hewill break down their stone wall.·· Many a good work has been thus looked upon with contempt by the proud and haughty scorners. II. Nehemiah·s humble and devout address to God when he heard of these reflections. He had notice brought him of what they said. It is probable that they themselves sent him a message to this purport, to discourage him, hoping to jeer him out of his attempt; but he did not answer these fools according to their folly; he did not upbraid them with their weakness, but looked up to God by prayer. 1. He begs of God to take notice of the indignities that were done them (v. 4), and in this we are to imitate him: Hear, O our God! for we are despised. Note, (1.) God·s people have often been a despised people, and loaded with contempt. (2.) God does, and will, hear all the slights that are put upon his people, and it is their comfort that he does so and a good reason why they should be as though they were deaf, Ps. 38:13, 15. "Thou art our God to whom we appeal; our cause needs no more than a fair hearing.·· 2. He begs of God to avenge their cause and turn the reproach upon the enemies themselves (v. 4, 5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those thatdespitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. Nehemiah here prays, Cover not their iniquity. Note, (1.) Those that cast contempt on God·s people do but prepare everlasting shame for themselves. (2.) It is a sin from which sinners are seldom recovered. Doubtless Nehemiah had reason to think the hearts of those sinners were desperately hardened, so that they would never repent of it, else he would not have prayed that it might never be blotted out. The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God; and on that we may ground an expectation that God will appear against it, Ps. 74:18, 22. III. The vigour of the builders, notwithstanding these reflections, v. 6. They made such good speed that in a little time they had run up the wall to half its height, for the people had a mind to work; their hearts were upon it, and they would have it forwarded. Note, 1. Good work goes on well when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty than drive us from it. Verses 7-15 We have here, I. The conspiracy which the Jews· enemies formed against them, to stay the building by slaying the builders. The conspirators were not only Sanballat and Tobiah, but other neighbouring people whom they had drawn into the plot. They flattered themselves with a fancy that the work would soon stand still of itself; but, when they heard that it went on a prospered, they were angry at the Jews for being so hasty to push the work forward and angry at themselves for being so slow in opposing it (v. 7): They were very wroth. Cursed be theiranger, for it was fierce, and their wrath, for it was cruel. Nothing would serve but they wouldfight against Jerusalem, v. 8. Why, what quarrel had they with the Jews? Had they done them any wrong? Or did they design them any? No, they lived peaceably by them; but it was merely out of envy and malice; they hated the Jews· piety, and were therefore vexed at their prosperity and sought their ruin. Observe, 1. How unanimous they were: They conspired all of them together, though of different interests among themselves, yet one in their opposition to the work of God. 2. How close they were; they said, "They shall not know, neither see, till we have them at our mercy.·· Thus they took crafty counsel, and digged deep to hide it from the Lord, and promised themselves security and success from the secresy of their management. 3. How cruel they were: We will come and slay them. If nothing less than the murder of the workmen will put a stop to the work, they will not stick at that; nay, it is their blood they thirst for, and they are glad of any pretence to glut themselves with it. 4. What the design was and how confident they were of success: it was to cause the work to cease (v. 11), and this they were

confident that they should effect. The hindering of good work is that which bad men aim at and promise themselves; but good work is God·s work, and it shall prosper. II. The discouragements which the builders themselves laboured under. At the very time when the adversaries said, Let us cause the work to cease, Judah said, "Let us even let it fall, for we are not able to go forward with it,·· v. 10. They represent the labourers as tired, and the remaining difficulties, even of that first part of their work, the removing of the rubbish, as insuperable, and therefore they think it advisable to desist for the present. Can Judah, that warlike valiant tribe, sneak thus? Active leading men have many times as much ado to grapple with the fears of their friends as with the terrors of their enemies. III. The information that was brought to Nehemiah of the enemies· designs, v. 12. There were Jews that dwelt by them, in the country, who, though they had not zeal enough to bring them to Jerusalem to help their brethren in building the wall, yet, having by their situation opportunity to discover the enemies· motions, had so much honesty and affection to the cause as to give intelligence of them; nay, that their intelligence might be the more credited, they came themselves to give it, and they said it ten times, repeating it as men in earnest, and under a concern, and the report was confirmed by many witnesses. The intelligence they gave is expressed abruptly, and finds work for the critics to make out the sense of it, which perhaps is designed to intimate that they gave this intelligence as men out of breath and in confusion, whose very looks would make up the deficiencies of their words. I think it may be read, without supplying any thing: "Whatever place you turn to, they are against us, so that you have need to be upon your guard on all sides,·· Note, God has many ways of bringing to light, and so bringing to naught, the devices and designs of his and his church·s enemies. Even the cold and feeble Jews that contentedly dwell by them shall be made to serve as spies upon them; nay, rather than fail, a bird of the air shall carry their voice. IV. The pious and prudent methods which Nehemiah, hereupon, took to baffle the design, and to secure his work and workmen. 1. It is said (v. 14) he looked. (1.) He looked up, engaged God for him, and put himself and his cause under the divine protection (v. 9): We made our prayer unto our God. That was the way of this good man, and should be our way; all his cares, all his grief, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. (2.) He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare agree with this example, Mt. 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt God; if by watchfulness, without prayer, we are proud and slight God; and, either way, we forfeit his protection. 2. Observe, (1.) How he posted the guards, v. 13. In the lower places he set them behind the wall, that they might annoy the enemy over it, as a breast-work; but in the higher places, where the wall was raised to its full height, he set them upon it, that from the top of it they might throw down stones or darts upon the heads of the assailants: he set them after their families, that mutual relation might engage them to mutual assistance. (2.) How he animated and encouraged the people, v. 14. He observed even the nobles and rulers themselves, as well as the rest of the people, to be in a great consternation upon the intelligence that was brought them, and ready to conclude that they were all undone, by which their hands were weakened both for work and war, and therefore, he endeavors to silence their fears. "Come,·· says he, "be not afraid of them, but behave yourselves valiantly, considering, [1.] Whom you fight under. You cannot have a better captain: Remember the Lord, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with God, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them.·· Those that with an eye of faith see the church·s God to be great and terrible will see the church·s enemies to be mean and despicable. The reigning fear of God is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the Lord his Maker, Isa. 51:12, 13. [2.] "Whom you fight for. You cannot have a better cause; you fight for your brethren (Ps. 122:8),your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly.·· V. The happy disappointment which this gave to the enemies, v. 15. When they found that their design was discovered, and that the Jews were upon their guard, they concluded that it was to no purpose to attempt anything, but that God had brought their counsel to naught. They knew they could not gain their point but by surprise, and, if their plot was known, it was quashed. The Jews hereupon returned every one to his work, with so much the more cheerfulness because they saw plainly that God owned it and owned them in the doing of it. Note, God·s care of our safety should

engage and encourage us to go on with vigor in our duty. As soon as ever a danger is over let us return to our work, and trust God another time. Verses 16-23 When the builders had so far reason to think the design of the enemies broken as to return to their work, yet they were not so secure as to lay down their arms, knowing how restless and unwearied they were in their attempts, and that, if one design failed, they would be hatching another. Thus must we watch always against our spiritual enemies, and not expect that our warfare will be accomplished till our work is. See what course Nehemiah took, that the people might hold themselves in a readiness, in case there should be an attack. 1. While one half were at work, the other half were under their arms, holding spears, and shields, and bows, not only for themselves but for the laborers too, who would immediately quit their work, and betake themselves to their weapons, upon the first alarm, v. 16. It is probable that they changed services at stated hours, which would relieve the fatigue of both, and particularly would be an ease to the bearers of burdens, whose strength had decayed (v. 10); while they held the weapons, they were eased and yet not idle. Thus dividing their time between the trowels and the spears, they are said to work with one hand and hold their weapons with the other (v. 17), which cannot be understood literally, for the work would require both hands; but it intimates that they were equally employed in both. Thus must we work out our salvation with the weapons of our warfare in our hand; for in every duty we must expect to meet with opposition from our spiritual enemies, against whom we must still be fighting the good fight of faith. 2. Every builder had a sword by his side (v. 18), which he could carry without hindering his labor. The word of God is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labors and in our conflicts as Christians. 3. Care was taken both to get and give early notice of the approach of the enemy, in case they should Endeavour to surprise them. Nehemiah kept a trumpeter always by him to sound an alarm, upon the first intimation of danger. The work was large, and the builders were dispersed; for in all parts of the wall they were laboring at the same time. Nehemiah continually walked round to oversee the work and encourage the workmen, and so would have speedy intelligence if the enemy made an attack, of which, by sound of trumpet, he would soon give notice to all, and they must immediately repair to him with a full assurance that their God would fight for them, v. 18²20. When they acted as workmen, it was requisite they should be dispersed wherever there was work to do; but when as soldiers it was requisite they should come into close order, and be found in a body. Thus should the laborers in Christ·s building be ready to unite against a common foe. 4. The inhabitants of the villages were ordered to lodge within Jerusalem, with their servants, not only that they might be the nearer to their work in the morning, but that they might be ready to help in case of an attack in the night, v. 22. The strength of a city lies more in its hands than in its walls; secure them, and God·s blessing upon them, and be secure. 5. Nehemiah himself, and all his men, kept closely to their business. The spears were held up, with the sight of them to terrify the enemy, not only from sun to sun, but from twilight to twilight every day, v. 21. Thus ought we to be always upon our guard against our spiritual enemies, not only (as here) while it is light, but when it is dark, for they are the rulers of the darkness of this world. Nay, so very intent was Nehemiah upon his work, and so fast did he hold his servants to it, that while the heat of the business lasted neither he himself nor his attendants went into bed, but every night lay and slept in their clothes (v. 23), except that they shifted them now and then, either for cleanliness or in a case of ceremonial pollution. It was a sign that their heart was upon their work when they could not find time to dress and undress, but resolved they would be at all times ready for service. Good work is likely to go on successfully when those that labor in it thus make a business of it.

ISAIAH.57:15;

(2.) The contrite, that trust in God, shall be revived, v. 15. Those that trusted to idols and creatures for help went with their ointments and perfumes (v. 9); but here God shows that those who may expect help from him are such as are destitute of, and set themselves at a distance from, the gaieties of the world and the delights of sense. God·s glory appears here very bright, [1.] In his greatness and majesty: He is the high and lofty One that inhabits eternity. Let this inspire us with very high and honourable thoughts of the God with whom we have to do, First, That his being and perfections are exalted infinitely above every creature, not only above what they have themselves, but above what they can conceive concerning him, far above all their blessing and praise, Neh. 9:5. He is the high and lofty One, and there is no creature like him, nor any to be compared with him. The language likewise intimates his sovereign dominion over all and the incontestable right he has to give both law and judgment to all. He is higher than the highest(Eccl. 5:8), than the highest heavens, Ps. 113:4. Secondly, That with him there is neither beginning of days nor end of life, nor change of time; he is both immortal and immutable. He only has immortality, 1 Tim. 6:16. He has it of himself, and he has it constantly; he inhabits it, and cannot be dispossessed of it. We must shortly remove into eternity, but God always inhabits it. Thirdly, That there is an infinite rectitude in his nature, and an exact conformity with himself and a steady design of his own glory in all that he does; and this appears in every thing by which he has made himself known, for his name is holy, and all that desire to be acquainted with him must know him as a holy God. Fourthly, That the peculiar residence and manifestation of his glory are in the mansions of light and bliss above: "I dwell in the high and holy place, and will have all the world to know it.·· Whoever have any business with God must direct to him as their Father in heaven, for there he dwells. These great things are here said of God to inspire us with a holy reverence of him, to encourage our confidence in him, and to magnify his compassion and condescension to us, that though he is thus high yet he has respect unto the lowly; he that rides on the heavens by his name JAH stoops to concern himself for poor widows and fatherless, Ps. 68:4, 5. [2.] GOD IN THESE AWEFUL STATE, STILL HAS REGARD FOR : [2.] In his grace and mercy. He has a tender pity for the humble and contrite, for those that are so in respect of their state. If they be his people, he will not overlook them though they are poor and low in the world, and despised and trampled upon by men; but he here refers to the temper of their mind; he will have a tender regard to those who, being in affliction, accommodate themselves

to their affliction, and bring their mind to their condition, be it ever so low and ever so sad and sorely broken³those that are truly penitent for sin, who mourn in secret for it, and have a dread of the wrath of God, which they have made themselves obnoxious to, and are submissive under all his rebukes. WITH THIS CLASS OF PEOPLE GOD WILL DEAL WITH IN THIS MANNER:
First ,With these God will dwell. He will visit them graciously, will converse familiarly with them by his word and Spirit, as a man does with those of his own family; he will be always nigh to them and present with them. He that dwells in the highest heavens dwells in the lowest hearts and inhabits sincerity as surely as he inhabits eternity. In these he delights. Secondly, He will revive their heart and spirit, will speak that to them, and work that in them by the word and Spirit of his grace, which will be reviving to them, as a cordial to one that is ready to faint.

He will give them reviving joys and hopes sufficient to counterbalance all the grief and fears that break their spirits. He dwells with them, and his presence is reviving. (3.) Those with whom he contends, if they trust in him, shall be relieved, and received into favors, v. 16. He will revive the heart of the contrite ones, for he will not contend for ever. Nothing makes a soul contrite so much as God·s contending, and therefore nothing revives it so much as his ceasing his controversy. REVIVAL IS ACHIEVED WHEN GOD;S CHILDREN DECIDE TO RETURN UNTO GOD, No matter how far away we have gone, how difficult our case may seem, how terrible our sins may appear, and how weary we may become under the weight of God rod of correction, if we choose to return, HE will receive us and revive us. Make us more useful, more active, more conscious and committed. Hos.6:2;. God had said, In their affliction they will seek me; Observe, I. What it is they engage to do: "Come, and let us return to the Lord, v. 1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord,return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature.·· Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from h him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification. II. What inducements and encouragements to do this they fasten upon, to stir up one another with. WHY THESE SUDDEN CHANGE OF MIND: 1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them,·· Isa. 9:12, 13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation. 2. 3. The expectation they had of his favors: "He that has torn will heal us, he that has smitten will bind us up,·· as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us.

CONCLUSION: 11KINGS13:21; EZRA.9:8

Revival from the Lord awakens us to greater activity, relieves us from past burden and sets us free from great pain of sin and bondage of the enemy. Revival is sought by men whose state is not what it should be. God is willing and ready to bring life back to our dead condition. God is ready to send the revival as the former and latter rain. When we are revived, we shall seek the Lord and have a lasting relationship with Him. Song: Songs of the Church, No. 446.

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