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I. THEIR NATURE. Religion in the soul is sometimes in a lower, sometimes in a higher state. The passage from the one to the other is more or less rapid. So in a community or church. There were periods of decline and refreshing under the Old Testament, in the time of Christ, in the time of the Reformation, in the time of Edwards and since. The phrase has now acquired the meaning of a sudden change from inattention to attention in regard to religions — to those seasons when Christian zeal is manifestly increased, and converts multiplied.

II. Their REALITY,

1. This has been denied —

(1) By rationalists, and all who deny the supernatural operations of the Holy Spirit.

(2) By those who deny that the converting influences of the Spirit are ever exerted except in connection with the sacraments.

(3) By those whose theory of religion does not admit of instantaneous or rapid conversions; who hold that the germ of piety implanted in baptism is, by an educational process, to be nurtured unto conversion.

(4) By those who, while admitting the facts of She Bible on the subject, seem disposed to regard them as belonging rather to the miraculous than to the normal state of the Church.

2. But granting the fact of supernatural influence, there is no objection to the theory of revivals. There is nothing in them inconsistent with the nature of religion, or with the modes of Divine operation. It is a question of fact, and both Scripture and history are decisive on the point.

3. In regard to the question whether any religious excitement is a revival or not, note —

(1) It is, of course, not to be taken for granted that every such excitement is a work of God. It may be nothing but the product of human acts and eloquence, and consist in the excitement of mere natural feelings. Much, no doubt, which passes for revival is more or less of that character.

(2) The criteria for the decision between true and false revivals, and true and false religion is the same.

(a) Their origin. Are they due to the preaching of the truth?

(b) Their character. Is the excitement humble, reverential, peaceful, benevolent: holy; or is it proud, censorious, schismatical, irreverent?

(c) Their permanent fruits. This is the only certain test.

(3) Perfection is not to be expected in revivals any more than in the religion of individuals, and they are not to be condemned because of some evils.

III. Their IMPORTANCE.

1. This may be estimated, proximately, in two ways —

(1) By the importance of the end which they are assumed to answer — the salvation of many souls and the elevation of the piety of the Church.

(2) Historically, i.e., by a reference to the effects they have produced. Pentecost, the Reformation, the Mission of Wesley, etc. Estimated by these standards their importance is incalculable.

2. But there are false views of their importance, viz.,

(1) That they are the only ways in which religion can be promoted. Many expect nothing except during a revival, and consequently do nothing.

(2) That they are the best way. They are great mercies, but there are greater. When there have been years of famine a superabundant harvest is a great blessing. But it had been better had each harvest been good. General permanent health is better than exuberant joyousness alternating with depression.

IV. Their DANGERS. These may be learned —

1. From their nature. Excitement in proportion to its intensity in an individual or a community calls into vigorous exercise both the good and bad elements which may be extant. It makes the self-righteous, the censorious, the vain, more so. It sets men on new, unauthorised or improper means of promoting religion; and the evil elements often mingle with the good, so as to be far more apparent than the good. The desolations of storm or flood are often more apparent than their benefits.

2. From experience we find the following evils are apt to attend revivals.

(1)  False teachers, doctrines, measures, as in the apostolic age.

(2)  False views of religion, fanaticism.

(3)  Contempt of the ordinary means of grace, and neglect of them.

(4)  Disparagement of religion in the eyes of serious, reflecting men.

(5)  Denunciation and schisms.

(6)  False views of the proper kind of preaching, and neglect of the instruction of the young.

(C. Hodge, D. D.)

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KJV: And when the day of Pentecost was fully come, they were all with one accord in one place.

WEB: Now when the day of Pentecost had come, they were all with one accord in one place.