Matthew 9:37-38 Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”
The second great awakening took place around 1790 until the 1840s. This movement saw ‘circuit riders’, traveling preachers who spread the Gospel to the edges of the frontier, affecting the growing American populace. Camp meetings in rural areas outside the traditional church with the primary focus of soul winning, were like “brushfires” of the Holy Spirit, attracting people for miles.
Charles Finney, known by many as the ‘Father of Modern Revivalism”, began writing and teaching on the ‘baptism’ of the Holy Spirit. Through a series of articles later compiled into a book, “Power from on High” Finney renewed the church’s understanding of the spirit-filled life. Biblical revelation on the spiritual equality of women and slaves began to initiate major societal reforms such as abolitionism, and equal education for women and African-Americans. This paved the way for national suffrage and the abolition of slavery that took place in the late 1860s.
The first great awakening led to a personal relationship with the living God. The second great awakening continued the message of personal relationship and also “salted” the surrounding culture of society, as personal holiness and Biblical values influenced the mores of the day.
Your own personal revival will deeply affect your own personal relationship with God. This should inevitably influence your “society”; first, your family and friends, then your neighborhood, town, or community, and if God’s calling and anointing touch you, much wider influence may flow through your life in Him. Your fragrance and influence will depend on the depth and commitment of your personal relationship. But be careful not to seek influence for your own sake or reputation. Allow the Lord to expand it through the development of beautiful character, humility, and trust. Then, if God uses you for revival, it will be His divine will and empowering… and the glory will be His.
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[worthy_plugins_devotion_single_body]Psalm 98 is a victory psalm — a call to lift up a “new song” because the Z’roah, the holy arm of the LORD, has brought decisive triumph. In Hebrew thought, the arm is the active extension of the will, the power that brings intention into reality. To call it “holy” is to declare that it is set apart, dedicated fully to God’s purpose, incapable of corruption. The psalmist celebrates that salvation is not a hidden act, but an open demonstration — God’s righteousness revealed before the eyes of the nations.
This is one of the most intimate revelations of the Z’roah in Scripture. God looks for a human intercessor but finds none. No man can bridge the gap. So His own Arm accomplishes the work. In Hebrew, v’tosha lo zeroa — “His arm saved for Him” — reveals that salvation originates from within God Himself, not from any outside help. Isaiah adds that His own righteousness sustained Him — it upheld His resolve to save — and His fury upheld Him, a holy passion that would not rest until justice was accomplished.
To “bare” the arm means to roll up the sleeve and reveal the full readiness for action. In Isaiah’s prophecy, this is a global unveiling — no longer hidden, the Z’roah is on display for all nations to witness. This speaks directly of Yeshua’s (Jesus’) public ministry and, ultimately, His crucifixion.
The Hebrew phrase “z’roah moshel lo” paints the picture of an arm that governs with both strength and care. The same Z’roah that brought Israel out of Egypt in power now establishes righteous order and sustains His people in love. Deliverance without rulership is incomplete; the Redeemer becomes the King — and the King rules as a Shepherd. The Arm does not act independently but moves in perfect submission to the Head, carrying out the will of the Father.
I’ll be doing a series on the “Arm of God,” beginning with this first message — The Arm that Redeems. The Hebrew Z’roah (זְרוֹעַ) means “arm” or “strength,” and in ancient Hebrew culture, the arm symbolizes active power in motion — strength applied for a purpose. In the Exodus account, God tells Moses He will redeem Israel “with an outstretched arm” (bizroa netuyah). This was not poetic metaphor; it was God’s declaration of decisive intervention. The Z’roah is the covenant-keeping arm that moves history, enforces promises, and breaks oppression. Every Pesach (Passover), during the seder — the festive meal of remembrance — the roasted lamb shank bone, the Z’roah, rests on the plate as a silent yet powerful witness to God’s mighty deliverance.
These closing verses of Psalm 118 begin with an unshakable proclamation: “The LORD is God.” In Hebrew, it’s emphatic — YHVH, He is El — the declaration that all authority, holiness, and sovereignty belong to Him alone. Yet this is not just a statement of who He is — it’s a testimony of what He has done: “He has made His light to shine upon us.” This light is more than the glow of the sun — it is the revelation of His presence, the warmth of His favor, and the piercing truth that chases away every shadow. His light doesn’t simply illuminate — it transforms.
Psalm 118:24 is not merely about enjoying a new day — it is a prophetic declaration of a divinely appointed moment. “This is the day the LORD has made” speaks of a kairos moment in history when heaven and earth converge. It points to the day when Messiah would be revealed, salvation would walk into Jerusalem, and God’s covenant plan would take a dramatic step forward. This is not the casual celebration of a sunrise — it is the joyful response to God’s redemptive unfolding.