One of the best books I’ve ever read on revival is Arthur Wallis’s modern-day classic In the Day of Thy Power. One of my favourite parts is chapters 5 and 6 where he outlines the distinctive features of revivals using the Pentecost event described in Acts 2 as a prototype for all revivals.

  • “When the day of Pentecost was now come . . .” (Acts 2:1). Every genuine revival is clearly stamped with the hallmark of divine sovereignty, and in no way is this more clearly seen than in the time factor. The moment for that first outpouring of the Spirit was not determined by the believers in the Upper Room but by God.
  • “they were all together in one place” (Acts 2:1). How these believers in the Upper Room had reached this state of preparedness is shown in Acts 1, where we find that they “all with one accord continued steadfastly in prayer” (v 14). The Word of God presents to us side by side the two foundation stones of every revival: the sovereignty of God and the preparedness of man.
    • There is an extreme view of the sovereignty of God that argues, “If God wills to send revival it will come. Nothing that we do can effect this, so why need we be concerned?” There is also an extreme emphasis on spiritual preparedness that ignores the fact of divine sovereignty; it suggests that God is at our beck and call and that we can have revival any day we care to pay the price, much as we can have electric light the moment we care to turn the switch.
    • War is not all attack, but there is a strategic moment for offensive action. The place, the time and the manner of any attack are of crucial importance in the interests of the campaign as a whole; therefore such matters are not left to the soldier in the fighting line but are determined beforehand by the supreme commander in the conference room. If, however, the plans made at the highest level are to be carried through successfully, the soldier in the line must be fully prepared for all that is involved. The place, the time and the manner of working are in the sovereign hands of the Lord the Spirit; but His subordinates, through whom He works, must be spiritually prepared when God’s zero hour strikes.
  • “And suddenly there came . . .” (Acts 2:2). In revival God works suddenly and unexpectedly. Often even most believers are taken unawares, while wonder and astonishment grip the hearts of unbelievers.
  • “There came from heaven . . .” (Acts 2:2). Revival is spontaneous, because it is not forced or suggested or caused by outside agency. It is the result of a divine and not a human impulse. In language plain to all, it cannot be “worked up.” It is true that spiritual conditions must be met before revival can be expected, but fulfilled conditions do not provide the motive force of revival.
    • Great care must be taken not to interfere with what is evidently the work of God. When God is working, let man keep his hands off. Many a revival has ended through human interference. The course of the 1904 Welsh revival has been outlined thus: “God began to work; and then the devil began to work in opposition; and then God began to work all the harder; and then man began to work, and the revival came to an end.”
  • “There appeared unto them tongues . . . like as of fire” (Acts 2:2–3). Wherever the Spirit of God is poured out, saints and sinners alike are made acutely aware of the presence of the Almighty. The spirit of revival is the consciousness of God. The effects of such manifestations of God are twofold: men are made aware both of His power and of His holiness. This manifestation of God in power and holiness was intensely personal: they themselves were the objects of God’s activity. This is an outstanding feature of revival, and it is not difficult to see why it results in overwhelming conviction both among the saved and the lost whenever there is unjudged sin.
  • “They were all filled with the Holy Spirit” (Acts 2:4). In times preceding revival it is common to find among believers of various persuasions a fresh emphasis on the person and work of the Holy Spirit. There is born in many such hearts a wholesome dissatisfaction with that vague and mystic view of being filled with the Spirit that leaves one in the dark as to what it is, how it comes and whether or not one has received it.
    • First, the anointing was a definite experience. Every other instance in the New Testament of individuals being filled with the Spirit confirms that it is a definite experience. There may or may not be emotional accompaniments. There may or may not be striking manifestations, but it is the birthright of every child of God to receive that anointing and to know that he or she has received it.
    • Second, the anointing was a dynamic experience. It was not given that they might enjoy a spiritual uplift. It was not given primarily that they might be more holy. It was given to make them powerful and effective for God.
    • Finally, it was a desired experience—intensely desired. It was then, and still is, born out of soul-thirst. It is the experience of the one who cannot do without it.
  • “They began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). Of course, strictly speaking, all the operations of the Spirit are supernatural. The most ordinary conversion of a sinner is a supernatural work, but it may not be manifestly so. Here is meant that which is in the eyes of men manifestly supernatural and which can be accounted for in no other way. It is not suggested that the exercise of such supernatural gifts is confined to times of revival; but the renewal of such gifts, together with various other signs and wonders, are a prominent feature of revival.
    • It is strange, yet all too often true, that when the Spirit of God is working in supernatural power in revival, unbelievers will often be more quickly convinced that this work is wrought of God than some believers. They would have revival, but only if it comes along the quiet orderly lines of their own preconceived ideas. Where it is otherwise, they will attribute the work to the flesh; or where this does not provide adequate explanation, to the devil.
  • “And when this sound was heard, the multitude came together” (Acts 2:6). At Pentecost there was a divine magnetism at work, and the “dry bones” were drawn irresistibly together to where God was working in power. All our organization and publicity and inquiry-room technique is superceded by the resistless power and faultless control of the Holy Spirit.
  • “But Peter . . . lifted up his voice, and spake forth unto them” (Acts 2:14). Such times have nearly always been characterized by the powerful proclamation of the truth. Under the ministry of these early preachers, people did not decide to become Christians simply because this was a desirable or respectable thing to do or because Christianity appeared more attractive and to offer better dividends than living for the world. There was no suggestion that salvation was just a course of expediency, an insurance policy for eternity or a good bargain that any sensible man ought to make with his God. No, indeed; they were led to repent because they saw their desperate plight. They were convicted of their shameful rebellion against God, whose laws they had broken and whose Son they had crucified.
    • How was it that this apostolic preaching produced such deep and abiding results? Because these men dealt faithfully with the question of sin, that the conscience might be aroused. There is so much emphasis today on believing, receiving and deciding, and so little on the vital step of repenting. We need to beware of reducing conversion to a technique, for a person can be persuaded to go through the motions of accepting Christ while the conscience remains unawakened, the will unmoved and so the heart unchanged.
    • Four characteristics of apostolic preaching are revealed in Peter’s address: it was spontaneous, anointed, fearless, and Christ-centered.
  • “And there were added unto them in that day about three thousand souls” (Acts 2:41). Here then is a further distinctive feature of revival: superabundant blessing.
  • “And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers. . . . And all that believed were together, and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need. And day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they did take their food with gladness and singleness of heart, praising God, and having favour with all the people” (Acts 2:42, 44–47). Their church order and their fellowship were marked by divine simplicity and spiritual power. Since revivals bring a renewal of the power of the Spirit, they are commonly accompanied by a return to the simple apostolic pattern.