Those who believe in revival may find it difficult to teach it from the New Testament and, at times, feel vulnerable on that account. Such a sensation is related to the fact that there are those who say that it is only in the Old Testament that anything can be found which bears upon the subject. Such may even go further and declare that, given the nature and promises of the new covenant and its connection with the church, there is no place for revival in the New Testament.

This study is undertaken from the New Testament in order to interact with that view. It should not be thought for a moment that the Old Testament is regarded as outdated on this matter. Rather, 'whatever was written aforetime' was for the 'learning and encouragement' of 'those on whom the ends of the ages have come' (Romans 15:4 and 1 Corinthians 10:11). How God dealt with Israel is a paradigm of how the Lord Jesus Christ deals with his body, the church of the new covenant (1 Corinthians 10 and Hebrew 3:12-4:13). There is a basic continuity between the Old and the New Testaments on this, as on other matters.

But there are two other reasons for this study, or purposes which it may serve. The first is that the past history of the church demonstrates, without question, that revivals have occurred subsequent to the close of the New Testament canon. If there is no teaching in the New Testament on this matter (and even no place there for it) we have the very odd situation, speaking biblically and theologically, of an Old Testament pattern being restored after its alleged abrogation in the New. The subsequent history of the church, therefore, requires us to look again at the New Testament Scriptures for light on this subject. From a covenantal point of view, there must be something on this matter in the New Testament or the history of the church is left without adequate biblical support and explanation.

Secondly, assuming the New Testament does have something to say on this matter, it is worthwhile finding out what this is and not being content with what the Old Testament has to say. This is because the New is not only in keeping with the Old but an advance upon it in every respect. Therefore, what the New has to say about revival will be greater and more glorious than what the Old contains. The fulfillment is greater than the prediction and so must the experience of it be (2 Corinthians 3). So much of the Old Testament's teaching about revival is expressed in a figurative manner. The actuality in the New Testament is therefore much better. And we need to have our spiritual pulse quickened, our expectation intensified and extended so that we seek it. The New Testament will, by the Spirit, do that for us and in addition give us an index and standard by which we may measure and judge contemporary movements.

Before we actually turn to a passage in the New Testament, it might be useful if it is explicitly stated at the outset that this study is undertaken with an awareness of the grounds on which revival's incompatibility with the new covenant is advocated. Those grounds can, I believe, be summarised as follows. Because the death of Jesus Christ has secured the promised gift of the Holy Spirit, every believer and every gospel church is of necessity permanently and actively indwelt by the Spirit. There is consequently a radical discontinuity (though we must add, not a complete dichotomy) between the old (Sinaitic) covenant and the new and therefore between theocratic Israel and the body of Christ. Consequently, a Christian and a church does not forfeit the Spirit in declension. In such a condition, the call is to reformation as the path to more of what is already possessed, rather than to seek revival as the way to what is not possessed. This article does not oppose reformation and revival to one another in this way but if they are so opposed, revival as something extra to what we have by union with Christ, becomes theologically impossible.

The position which will be presented in this biblical case for revival will seek to do full justice to such convictions about the new covenant and the church as a new covenant community. Every effort will be made to avoid diminishing the spiritual status and character of the Christian and the church in order to make room for revival. In fact, the reverse will be attempted. We shall seek to show how the new covenant itself holds out the promise of revival and discuss it in the New Testament Scriptures.

The passage which will be examined for this purpose is John 16:8-15:

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me; for he shall receive of mine, and shall shew it unto you. All things that the Father bath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

We may briefly summarise the details in these verses which are not in dispute. The one whose coming is referred to is the Holy Spirit, the third person in the Godhead. He is described as the Paraclete (Comforter, Helper). The term means 'one (called) alongside to help in some way or other'. He is also described as the Spirit of truth — an expression which refers not only to his character, but also his ministry and its effect. He is true; he unveils truth and enlightens it.

It is one coming of the Spirit which is in view in these words of our Lord and not two separate ones. That one coming is, however, described from two complementary and connected aspects. It is viewed with reference to the world in verse 8 and the disciples (the church) in verse 12. The connection is that 'when he is come' in verse 8 must mean in the light of verse 7, 'when he comes to you'. The Spirit will therefore come to the disciples and through them to the world.

But what is this one coming? Two possibilities have to be considered before we may appreciate what can only be the fulfilment of this promise. Those two possibilities are:

1. Their regeneration.

2. The inauguration of the church and their ordination as apostles.

1. Their Regeneration⤒🔗

As it is the Holy Spirit who regenerates, his coming may arguably be regarded in that way. To do so, however, ignores the fact that the disciples addressed by our Lord were already regenerate. This is made clear by the fact that Jesus Christ describes them as having been cleansed in a once-for-all manner (John 13:10 and 15:3). Moreover, this cleansing occurred through the Word, which is spirit and life (John 6:63). This must be the same as that which Jesus said to Nicodemus (John 3:5, 7) and that which Paul states in speaking about the 'washing of regeneration and renewing of the Holy Ghost' (Titus 3:5). Re­generation is not only a new covenant blessing. If the future tense is insisted on as a time reference in John 14:17 ('Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you'), the expression 'shall be in you' cannot be a reference to regeneration. No more can it refer to actual indwelling. Is it possible to conceive of regeneration apart from indwelling?

This writer prefers to regard it as a description of experimental awareness. Jesus said, 'You know him for he dwells with you', i.e. 'You know the Spirit because of his dwelling in Jesus and as my disciples you know him by that means.' But the time would come when they would know the Holy Spirit through being conscious of him in themselves. John 16:8 cannot then refer to the Spirit's coming in regeneration.

2. The Inauguration of the Church and Their Ordination as Apostles←⤒🔗

It is a mistake to regard and describe Acts 2 as 'the birthday' of the church. It is not necessary to use such terminology to do justice to the uniqueness of what occurred at that time. If one were to do so, one is left with the problem of how to view what is documented in Acts 1:12-26.

But what of John 20:19-23? It is this passage which gives the title at the head of this section. It is a description of what may be regarded as a coming of the Spirit and cannot be restricted in all its parts to the ten disciples. There were others present and Thomas was absent. But there are statements which, if not exclusively relevant to the disciples (or apostles), are relevant to them in a particular and distinctive sense.

The passage is by no means straightforward and complete exegetical unanimity about its details is not easy to come by. But what must be clear is that John 20 could only be regarded as 'the coming' referred to in John 16 in so far as it is a symbolic prediction of another incident, another 'coming' of the Spirit that is referred to in Acts 2.

It is, therefore, Acts 2 which records the 'coming' of the Spirit of truth promised in John 16:8. Only Acts 2 satisfies the terms in which the effects of the Spirit's coming on the church and the world is described in John 16. Therefore, John 16:8-15 is a preview and summary of what we read of in the Acts of the Apostles.

But is it more? Does it also refer to 'comings of the Spirit' between Acts 2 and the present day? That is the all-important question, which we answer in the affirmative. The rest of this article will present the grounds on which this position is based.

1. John 16:8-15 is part of the larger passage of Scripture found in John 13-17, which is not exclusively relevant to the immediate circle of the Lord's disciples.
   
   Statements in John 13-17 are generally used with reference to present-day Christians and churches. This is not merely done on the basis of homiletical application but identity and fitness of content. A clear example would be the teaching concerning the 'true vine and the branches'. To grant and do this is not, however, to deny the importance of bearing in mind the original situation in which our Lord spoke and the particular condition and circumstances of those addressed. So with regard to John 16:8-15. Nothing special is being pleaded for their interpretation but what is also used with regard to the rest of the passage. Provided that other Scriptures are not contradicted, there is no reason to restrict the scope of anything in John 16:8-15 to the disciples. We have here an example of indeterminacy of reference. The same thing has been noticed in connection with chapter 20, where we are uncertain as to whether the apostles or believers or both, each in distinct ways, are in view.

2. Another argument can be advanced for the relevance of John 16:8-15 beyond the era covered by the New Testament Scriptures. This has two parts to it, the first of which is debatable.
   
   We have seen that Acts 2ff was the unique fulfilment of John 16:8ff and other promises in the fourth gospel about the coming of the Spirit. But it was also the fulfilment of the promise of Acts 1:4 and 5 (Luke 24:49) and also of Luke 3:16. This promise of Christ's 'baptising' with the Holy Spirit is not the same as the Spirit 'baptising' into the body of Christ but is a mark of the age of the Messiah. It is contrasted with the water baptism of John, the forerunner. As such it is not only applicable to the disciples nor even the one hundred and twenty in the upper room (Acts 1:15 and 2:1). On this basis, i.e. the connection between Acts and Luke, John 16:8ff is also relevant to Christians and churches throughout the Christian age. In revival, Jesus Christ the Lord 'baptises' many with the Holy Spirit of truth.
   
   Whether that is accepted or not, and it is recognised that it will not be by all, there is another indication that John 16:8ff is relevant beyond the end of the New Testament era. It is found in Acts 2 itself. Peter refers to Joel's prophecy as an explanation of the significance of the event which had just taken place. But he also describes it as a feature of an age. This age he terms 'the last days', the period between the two comings of the Lord Jesus Christ. Acts 2, the fulfilment of John 16, is therefore unique but not unrepeatable. Acts 8 (Samaria) and Acts 10 (Cornelius and his household) prove that. It is the first of a series. There will, as God wills, be 'seasons of refreshing' until 'the times of the restitution of all things' (Acts 3:19-21).
   
   John 16:8-15 is therefore relevant until the Lord returns personally. This statement not only promises what we call revival but describes it so that we may distinguish true from false. And in a 'perilous time' (1 Timothy 4:1ff; 2 Timothy 3:1ff) such as we are in, a coming of the Spirit of truth of the kind described in John 16:8ff is sorely needed. But the Lord Jesus Christ holds out that promise to us today.