For the past ten years, the leadership of the General Conference has inspired much of the worldwide Adventist body, including the present writer, with its summons to revival and reformation. While most if not all of the church’s striving faithful have yearned for more rapid progress relative to these objectives, the call of denominational leadership to this experience has remained constant, even if the problem of stubborn hearts and institutional inertia has proved challenging.
With a global pandemic raging and resulting postponement of the 2020 General Conference session, with life as we’ve come to know it largely upended by the present health emergency, with political and social unrest dominating headlines especially in the United States, it would be easy to forget the unfinished business of revival and reformation within God’s church. But we dare not.
Not Always Positive
As one who has long made the imperative of revival and reformation a prominent part of his own ministry, I have been especially moved by the recognition of our leaders that this work must begin with those who themselves make such appeals. In my own preaching I have often noted that when the pastor points the finger, he should remember in which direction three of his other fingers are pointing!
It is fair to say the words revival and reformation usually carry a positive meaning for Seventh-day Adventists, though this is not always the case. A few years ago, a particular organization of professionals within the church was advised by some observers to delete these words from its mission statement, due to what was thought to be their implied criticism of certain doctrinal, liturgical, and lifestyle choices on the part of various church members. On a later occasion, when the conduct of certain other ministries was being publicly scrutinized, the interest of these ministries in revival and reformation was noted as a point on which all, presumably, were in agreement.
But if these terms are defined in accordance with Scripture and the writings of Ellen White, it is hard to imagine revival and reformation being anything close to a non-controversial endeavor. It is time we considered, most carefully, what the inspired record has to say about such experiences in the life and history of God’s people.
Inspired Examples
Appeals for revival and reformation abound in the inspired pages. Faithful Adventists know them well. But what in fact does it mean for the faith community to actually experience revival and reformation, as described in the written counsel of God?
What appears to have been the very first revival in Biblical history seems to have occurred during the life of the patriarch Enos, son of Seth and grandson of Adam. In the days of Enos, the book of Genesis says, “then began men to call upon the name of the Lord” (Gen. 4:26). But the inspired record gives no further details regarding this experience, which is why other Biblical cases offer greater insight as to what happens when revival and reformation come to the faith community.
Let us briefly review five (5) notable examples of such experiences from the Bible story:
1. Jacob and his family. We find this story in the first four verses of Genesis, chapter 35. Following Jacob’s night of wrestling and the subsequent slaughter of the Shechemites by two of his sons, God commands the patriarch to bring his family to Bethel (Gen. 35:1), the site at which Jacob first received God’s assurance that the covenant promises now belonged to him.
No better place could have been chosen for a revival and a reformation on the part of Jacob and his family. Having himself found peace with God through his recent struggle with the Angel (Gen. 32:24-30), Jacob was now ready to lead his loved ones in making necessary changes. “Put away the strange gods that are among you,” he commanded, “and be clean and change your garments” (Gen. 35:2). The response was affirmative: “And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem” (verse 4).
2. Aftermath of the golden calf apostasy. Here we find an even more dramatic account of a godly leader reversing the course of a wayward people. Moses descends from the mount, finds Israel in near-total apostasy, smashes the tables of the law, then calls the nation and its leaders to render an accounting. The rocky crags of Sinai echo with the impassioned summons, “Who is on the Lord’s side?” to which the sons of Levi respond (Ex. 32:26). Imbued with holy zeal, these messengers of judgment are sent throughout the camp, swords at their side, to slay those who persist in rebellion. “And there fell of the people that day about three thousand men” (verse 28).
Shortly thereafter, the Lord declared to Moses: “’Say to the people of Israel, You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now put off your ornaments from you, that I may know what to do with you.’ Therefore the people of Israel stripped themselves of their ornaments, from Mount Horeb onward” (Ex. 33:5-6, RSV).
What followed these severe but necessary actions was one of the greatest revivals in Israel’s history, one made manifest—among other things—in the generous spirit demonstrated by the offerings brought for the tabernacle. So generous were these gifts, in fact, that Moses was constrained to forbid the Israelites from bringing any more (Ex. 36:6). (Imagine an Adventist Conference president having to send out a circular like that!)
3. Revival and reformation during the Israelite monarchy. A number of such experiences took place during the divided monarchy of Israel and Judah. Some were led by prophets, such as Elijah and Elisha. Others were led by godly kings—such as Asa, Jehoshaphat, Hezekiah, and Josiah of Judah. One such event, despite its drama and needful severity, is memorable for not going far enough. This was the abolition of Baal worship by King Jehu in the northern kingdom of Israel, which involved the execution of all but one member of the house of Ahab (II Kings 9:14-37; 10:1-28).
Many have implied at times that Jehu’s measures were too brutal. But while it is true that inspired writings speak of Jehu’s spirit as problematic [1], in fact it was God Himself—through the prophet Elisha—who had commanded this obliteration of Ahab’s dynasty at Jehu’s hand (II Kings 9:7-10). The problem with Jehu’s reformation was that it stopped short of eliminating all idol worship. For reasons the Biblical narrative does not give, Jehu chose to retain the worship of the golden calves Jeroboam had set up in Bethel and Dan (II Kings 10:29-31).
Thus was the sole reformer among the kings of northern Israel responsible, in the end, for the perpetuation of Israel’s idolatry, and the kingdom’s eventual dismemberment at the hands of Assyria (II Kings 17:4-6).
Reviewing the record of Judah’s reformer-kings, we note how revival and reformation involved the destruction of false worship (I Kings 15:13; II Chron. 17:6; 30:14; II Kings 18:4; 23:10-15), the slaying of apostate religious leaders (II Kings 23:5,20,24), the teaching of the divine law as a guide to faith, worship, and conduct (II Chron. 17:7-9; II Kings 22:8-20; 23:1-3), the restoration of true worship along with the returning of faithful tithes and offerings (I Kings 15:15; II Chron. 29:4-36; 30:1-27; 31:1-21; II Chron. 35:1-19), as well as the prohibition of such immoral practices as homosexuality (I Kings 15:12), which in Josiah’s day was occurring in the very vicinity of God’s Temple (II Kings 23:7).
4. The leadership of Ezra and Nehemiah. Despite the absence of idol worship among the post-Exilic Jews [2], other departures from truth and integrity stained the history of Israel in the centuries following their return from Babylon.
Among these were the issues addressed by Ezra and Nehemiah during the respective episodes of revival and reformation which they were privileged to lead. Such problems as alliances and intermarriage with the heathen (Ezra 9:1-15; 10:1-44; Neh. 9:2; 13:3-8, 23-31), social injustice (Neh. 5:1-19), Sabbath desecration (Neh. 13:15-22), and laxity in support of the temple services (Neh. 13:10-13) ranked prominently among the challenges these leaders confronted. As in previous reformations, the removal of unfaithful leaders from positions of influence formed a key aspect of the remedial efforts exerted by these reformers (Neh. 13:28).
As in Jehoshaphat’s and Josiah’s reformations, instruction in the law formed a key feature of the reforms instituted by Ezra and Nehemiah (Neh. 8:1-9; 13:1-3). In addition, a public review of the history of God’s people served as a warning against repeating the errors of the past (Neh. 9:7-37).
One unique aspect of Nehemiah’s reformation was the actual signing of a covenant by both leaders and people, in which they pledged before God and one another to cease their disregard of the divine requirements (Neh. 9:39; 10:1-39).
5. Pentecost. The greatest revival-and-reformation experience in Biblical history followed the pattern set by earlier, similar events. Fundamental change in outlook and conduct was as much the story of Pentecost as it had been the story of Bethel, Sinai, and the other occasions when Israel turned from the folly of sin to the fidelity of obedience.
A scant three months had passed since those whose proclamation of the Word was destined to convert thousands, had jostled with one another seeking the highest place (Luke 22:24), forsaken their Master when He needed them most (Matt. 26:56; Mark 14:50), one even denying his connection to his Lord in a flurry of foul fisherman’s oaths (Matt. 26:74; Mark 14:71). Now, everything had changed. Approbation had replaced ambition, courage had supplanted cowardice, valor had subdued vacillation. The love of Jesus now possessed their hearts, controlled their agenda, dominated their lives, and determined their actions. And the watching world could see the difference.
As Jesus declared His kingdom to be not of this world (John 18:36), His disciples were not divinely enabled to establish a civil theocracy as was seen in Old Testament Israel. Indeed, when the disciples asked prior to Jesus’ ascension when in fact He would restore the kingdom to Israel (Acts 1:6), Jesus made it clear that the power His followers would receive would come from the Holy Spirit (verse 8), not from political authority. But as the case of Ananias and Sapphira demonstrated (Acts 5:5,10), the Holy Spirit’s visible presence in the primitive church brought punitive consequences to the disobedient in ways no less dramatic than was seen in former times.
Learning from the Past
As God’s end-time remnant seek revival and reformation, what can be learned from these vignettes of sacred history?
1. Revival and reformation are a blended experience. The following inspired statement must serve to guide our understanding of these terms:
Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend [3].
The Bible stories we have reviewed give evidence of this blending. It is difficult, reading many of these narratives, to see exactly where revival leaves off and reformation takes up. These are very much tandem forces, working together to impart heaven’s power for the transformation and empowerment of God’s people.
2. Instruction in the Word of God is an imperative component of the process. True revival and reformation have nothing to do with nebulous, subjective spirituality. No genuine revival or reformation is ever experienced merely because church members decide to “get serious about God” or “get more spiritual.” Spirituality is never enough. There are two spirits in this world, and only the written counsel of God can distinguish one from the other.
We have seen how Josiah’s reformation began with the recovery of the book of the law in the Temple. The revival and reformation introduced by Nehemiah when the wall of Jerusalem was completed was no different. The faith of Jesus’ disciples in their Savior’s Messiahship was established after Calvary through a study of the Word [4], enabling them to expound this glorious truth from the Sacred Pages during the subsequent Pentecostal revival (Acts 2:16-21,25-35; 3:22-26).
As Seventh-day Adventists seek true revival and reformation, they must be prepared—at long last—to render exclusive allegiance to the written counsel of God. Both Scripture and its amplification in the Spirit of Prophecy writings must become the church’s supreme authority in matters of doctrine, worship, and lifestyle. As in ancient times, the counsel of God must ever be the standard by which all choices in every line are measured. A revived and reformed church will find no place in its ranks for theories of inspiration which give members the freedom to differ with the written Word on the basis of human opinion, human culture, human scholarship, or human experience.
3. Revival and reformation are always costly and never painless. Too many think of revival and reformation as a warm, fuzzy experience, where nobody gets hurt, everyone comes together with no strings attached, and differences in belief and practice no longer matter. The Biblical record, as we have seen, tells another story. False worship, erroneous beliefs, and wrong practices are always put away when true revival and reformation come to the church. Unqualified inclusiveness is never a feature of this process as the Bible presents it.
Often, as we have seen from Scripture, revival and reformation include severe actions, involving the application of godly, redemptive discipline. The church, as we noted before, is no longer the theocratic civil state it was in Old Testament Israel, in which religious offenders often suffered the death penalty. But the lessons to be learned today from the Biblical stories of revival and reformation certainly inculcate the awareness that unless repentance and a turning from wrong takes place among promoters of sin and apostasy, removal from church employment and/or membership becomes a reluctant necessity. Though not a political entity any longer, God’s church is identified by the word theocracy in the writings of Ellen White, when she declares, speaking of Seventh-day Adventists:
We are sacredly denominated by God, and are under His theocracy [5].
We note with interest how, in Nehemiah’s day, revival and reformation included a commitment not to intermarry with those outside the faith (Neh. 10:28-30), the discontinuation of other alliances with such persons (Neh. 9:2; 13:1-8), a public pledge to not engage in commerce on the Sabbath (Neh. 10:31), and a similar pledge to faithfully return tithes and offerings (Neh. 10:32-39).
Many contemporary Adventists see no problem with marriage to non-Adventists, especially if the latter are Christians of some other faith. An increasing number of our pastors find themselves willing to perform such ceremonies. Such persons often fail to consider that God’s prophet, Ellen G. White, explicitly defines unbelievers as those not accepting the Seventh-day Adventist message [6]. Such persons also fail to recognize that those to whom some of the Jews in Nehemiah’s day had attached themselves through such relationships, were also persons of a faith not too dissimilar to that of Israel (Neh. 13:28). This is where the New Testament conflict between the Jews and Samaritans traced its origins. But Nehemiah frankly compared these marriages to those in which Solomon had engaged, which brought about his terrible apostasy (Neh. 13:26-27). Genuine revival and reformation will certainly include a recovery of clarity on this issue in the teachings and practices of the church.
Nehemiah’s Sabbath reforms should impart a similar sobriety to those for whom the seventh day has become far more a holiday than a holy day. In a growing number of contemporary Adventist circles, laxity in Sabbath observance has become a serious problem. True revival and reformation will not leave untouched the practices of those who spend the sanctified hours on the golf course or dining leisurely in restaurants.
The effect of revival and reformation on giving patterns must also be noted carefully. One Union Conference treasurer told me some years ago that he estimates in his territory that only forty percent of church members return an honest tithe. One can only imagine the tensions that would vanish in many of our Conferences if only our people would return tithes and offerings in accordance with the divine plan. True revival and reformation will restore regular, proportionate, and sacrificial giving to the ranks of God’s people.
One also notes with interest how, in Biblical times, reformer-kings were compelled to deal with the problem of homosexual practice in the faith community (I Kings 15:12; II Kings 23:7). A few years ago an online petition was circulated among certain Adventists calling for the church to accept “monogamous” homosexual relationships within its ranks. Tragically, some of those who signed this petition were denominational workers, some holding very prominent positions. More recently, a pamphlet has been introduced into the Seventh-day Adventist Church which by any measure urges a practical sidestepping of our Bible-based opposition to sexual intimacy outside of heterosexual monogamy [7]. But while the discipline of recalcitrant sinners must ever be tempered by the compassion of our Lord, no so-called “posture shift” can mitigate the forcefulness of the divine command to remove the sexually immoral from the church’s ranks (I Cor. 5:9-13).
Some may not wish to hear this, but if the Biblical record is any guide at all, true revival and reformation cannot take place until such persons are held accountable for their defiance against some of the plainest teachings of God’s Word.
Recent history has revealed a close connection between the disregard of Biblical sexuality standards and the disregard of Biblical gender roles. Several years ago this history was noted in a Time magazine article on the ongoing controversy in some evangelical circles about LGBT rights:
For many evangelicals, the marriage debate isn’t really about marriage or families or sex—it is about the Bible itself. And that makes many evangelicals all the more uncompromising. The roots of the conflict are deeply theological. . . .
“And there is another, just as fundamental, obstacle. So far no Christian tradition has been able to embrace the LGBT community without first changing its views about women. The same reasoning that concludes that homosexuality is sin is also behind the traditional evangelical view that husbands are the spiritual leaders of marriages and men are the leaders in churches. . . .
“It is not an accident that the women’s-liberation movement preceded the gay-liberation movement,” [Episcopal Bishop Eugene] Robinson says. ‘Discriminatory attitudes and treatment of LGBT people is rooted in patriarchy, and in order to embrace and affirm gays, evangelicals will have to address their own patriarchy and sexism, not just their condemnation of LGBT people” [8].
The Biblical case against identical gender roles in ministry was upheld decisively at the 2015 General Conference session. Since then, certain segments of the world field have revolted against the church’s stand, and the General Conference has responded with efforts toward the re-establishment of compliance with the church’s Bible-based policies. The continued pursuit of revival and reformation by the worldwide Adventist body demands that these efforts continue and accelerate.
The experience of Jacob’s family (Gen. 35:4), as well as that of Israel at Sinai (Ex. 33:4-6), describe the abandonment of ornamental jewelry as an aspect of revival and reformation. This goes far toward putting the lie to the popular notion that such issues involve “legalistic trivialities” which the church should rightly leave to the discretion of the individual.
4. The purification of the church is never something God does all by Himself. A popular but erroneous theory held by many contemporary Adventists is that God will clean up the church all alone, without any human assistance. A major component of this theory is a false understanding of Christ’s parable of the wheat and the tares—the mistaken assumption that our Lord’s command to let these “grow together” (Matt. 13:30) effectively forbids any proactive effort to remove sin or apostasy from the church.
But Ellen White is clear, and the Biblical record affirms this, that what Christ’s parable forbids is the judgment of character and motive, which only God can do because He alone reads the heart (I Kings 8:39). This parable most assuredly does not forbid the removal of open sin from the church [9]. And nowhere does any inspired statement declare that God will remove open sinners or apostates from the body of Christ all by Himself. Again, we must go to the Biblical examples we have surveyed. It was godly leaders, aided by godly followers, who brought about such purification within the community of believers. Revival and reformation is no more a “let go and let God” affair than is the experience of individual salvation.
5. Reformation must be complete in order to endure. Jehu’s experience is a classic case of reforms that didn’t go far enough, keeping enough of the rebellion intact so as to ensure its survival and eventual dominance.
Artificial, fabricated notions of “balance” often play a role in halfway efforts to bring reform to God’s church. Fearful of being labeled, certain ones hesitate to go all the way in seeking a return to Scripture and the Spirit of Prophecy writings in the thought, worship, and life of the church. Labels are always perilous, to be sure, but the play of ideas and conduct being what it is in the human experience, such monikers are well-nigh impossible to avoid. (The late U.S. Senator Eugene McCarthy, writing decades ago about the inadequacy of the liberal and conservative labels in the political world, nevertheless acknowledged that “there is not enough time to change the flags” [10].) Some have even nurtured the theory that the conservative and liberal camps in today’s church are comparable to the Pharisees and Sadducees in Christ’s day, and that, therefore, true believers must be careful to avoid identification with either group.
My point is not that believers should strive to be faithful to someone’s particular definition of a label. It is the written counsel of God, and that alone, to which we must strive by God’s grace to be faithful. If that causes someone else to put a particular label on us, that is their problem, not ours. The bottom line is that true revival and reformation will not last, either in the church or in the lives of individuals, unless the written Word is allowed total sway. Balance in the church must be whatever the written Word chooses to make it.
Even Prayer Is Not Enough
Without question, prayer has been direly neglected by too many in our ranks, even among those in formal ministry. I must confess that I myself have been sorely negligent in this area of my spiritual life. Ellen White is crystal clear regarding what is needed for true revival and reformation in the church: “A revival need be expected only in answer to prayer” [11].
But even prayer is not enough. The psalmist declares, “If I regard iniquity in my heart, the Lord will not hear me” (Psalm 66:18). Solomon wrote, “He that turneth away his ear from hearing the law, even his prayer shall be abomination” (Prov. 28:9). Many in contemporary Adventism have long since turned their ears from hearing the law, deriding such messages as “graceless” and “legalistic.” Neither Scripture nor the counsel of Ellen White causes their hearts or consciences to tremble. For such persons, prayer alone is not the answer. Repentance is needed.
The servant of the Lord writes: “There are conditions to the fulfillment of God’s promises, and prayer can never take the place of duty” [12]. Prayer is not a substitute for obedience. Neither is it a substitute for church discipline. Prayer alone will not curtail the influence of teachers who promote theistic evolution, the historical-critical method of Bible study, or false views of the doctrine of salvation. Prayer alone will not counter the baleful efforts of pastors, administrators, or others desiring the church to foster greater openness in our fellowship to LGBT practices. Prayer alone cannot bring God’s blessing to a congregation or institution that refuses to submit to inspired correction. Prayer must be accompanied by complete surrender to the written counsel of God, or it is worthless.
Conclusion: Words and Deeds
We all know the saying that actions speak louder than words. In no realm is this so true as the spiritual. And when it comes to revival and reformation, there is no substitute for godly, corrective action. “Revival and reformation” cannot be allowed to degenerate into just another empty slogan. Leaders and laity who verbally promote such themes while shrinking from the hard tasks they require—refusing to hold pastors, professors, institutions, even church administrators accountable for betrayal of sacred trusts—are preparing themselves for failure.
The words of the modern prophet, as always, offer the church both the guidance and the balance needed for the successful prosecution of revival and reformation:
In the work of reform to be carried forward today, there is need of men who, like Ezra and Nehemiah, will not palliate or excuse sin, nor shrink from vindicating the honor of God. Those upon whom rests the burden of this work will not hold their peace when wrong is done, neither will they cover evil with a cloak of false charity. They will remember that God is no respecter of persons, and that severity to a few may prove mercy to many. They will remember also that in the one who rebukes evil the spirit of Christ should ever be revealed [13].
REFERENCES
1. Ellen G. White, Testimonies to Ministers, p. 333; SDA Bible Commentary, vol. 2, p. 1038.
2. ----The Desire of Ages, p. 28.
3. ----Selected Messages, vol. 1, p. 128.
4. ----The Desire of Ages, pp. 775,777.
5. ----Testimonies, vol. 7, p. 109.
6. Ibid, vol. 5, p. 364.
7. David Sedlacek, Curt VanderVeal, Shannon Trecartin, Nancy Carbonell, Ashley Nuthalapati, Guiding Families of LGBT+ Loved Ones (Columbia, MD: North American Division of Seventh-day Adventists, 2018).
8. Elizabeth Dias, “A Change of Heart: Inside the evangelical war over gay marriage,” Time, Jan. 26, 2015, pp. 47-48.
9. White, Christ’s Object Lessons, p. 71.
10. Eugene J. McCarthy, A Liberal Answer to the Conservative Challenge (New York: MacFadden Books, 1964), p. 11.
11. White, Selected Messages, vol. 1, p. 121.
12. ----Christ’s Object Lessons, p. 143.
13. ----Prophets and Kings, p. 675.
Pastor Kevin Paulson holds a Bachelor’s degree in theology from Pacific Union College, a Master of Arts in systematic theology from Loma Linda University, and a Master of Divinity from the SDA Theological Seminary at Andrews University. He served the Greater New York Conference of Seventh-day Adventists for ten years as a Bible instructor, evangelist, and local pastor. He writes regularly for Liberty magazine and does script writing for various evangelistic ministries within the denomination. He continues to hold evangelistic and revival meetings throughout the North American Division and beyond, and is a sought-after seminar speaker relative to current issues in the Seventh-day Adventist Church. He presently resides in Berrien Springs, Michigan