The Demands of Revelation

As you're in the presence of the Lord, you'll turn in your Bible as a second Corinthians chapter three. While you're turning there, allow me to say what, it's always a privilege to get to preach to you. I know you hear me a lot. That has to get redundant. Thank you, sir. But at the end of the day, I appreciate the opportunity to get to preach. I would rather preach here, probably, more than anywhere else in the world. I remember I was listening to Scott Graham when I first got here. He came in, did a theology conference for us where the Waldron had him in. And I remember him saying that at that particular time where the Blakey had preached to general conferences, he said, I got the two ulcers to prove it. He said, but I would rather preach here at Indiana Bible College than at general conference.

He said, because I believe I can do more. I believe that your hearts are sometimes more open than people that have already solidified decisions and maybe committed themselves to certain ideas. And he said, I feel like I can do more by being here. And I always thought that was an incredible statement of truth. And I feel the same way now at 49 years of age. I would rather preach here, probably, than anywhere else. 2 Corinthians chapter three, where we read three short verses and then I'll let you be seated and we'll see how this goes. Paul says in verse one of 2 Corinthians chapter three, do we begin again to commend ourselves or need we as some others, epistles of commendation to you or letters of commendation from you? Do I, Paul's saying, do I need a letter of introduction? Do I need somebody to endorse me?

Or do I need a recommendation to come back and say something to you? Didn't I, in fact, built the church there? He says, ye are our epistle written in our hearts, known and read of all men. For as much as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart. I'm gonna try to preach today on the demands of revelation. On the demands of revelation. Would you slip your hand up to the Lord one more time? Just begin to ask the Lord to help shape your future. Help you to really be open to what he wants to manifest in your life. Would you do that with me, God? We love you, Lord, what you bring is way more than we can ever engineer

in our flesh or dream up in our human minds or help us to be willing to accept the demands of revelation. Help us to not limit our ministry to the futility of a human emotion or the futility of human inspiration, but allow, God, what you bring into our life to shape us and to push us, God, and we'll be careful to thank you, Lord, to give you the honor and the glory so that we can be shaped into the ministers that you need in this hour. Your glory can be demonstrated in all the earth. We give you praise in Jesus' name, in Jesus' name. God bless you, you may be seated. Brother Layton was picking on me when I was driving in late today because sometimes Jesus gives me things fast and sometimes not. He texts me about 50 million times. No, it was like three or four.

Brother Kilman, what's your title? I said, I don't know. What scripture are you using? I don't know. And so thank God, before I walked in, the Lord gave me where to go, where to start from and how to do this. I thought about titling this many things. I thought about stealing Jacob Van Bruggen's great little book, titled The Future of the Bible, but that didn't really work. And I thought, well, maybe I could just switch it around a little bit and talk about the future of revelation, and that didn't really feel like it fit either for the Blake, so I finally began to pray and then the Lord began to speak to me even yesterday as I was walking through the kitchen and finally I just said out loud, this is a really weird sermon, Jesus, which is okay, my wife overheard it. She said, what does that mean?

And I said, well, I don't know. I think it's a weird sermon and I think it fits me because I'm weird. I know some of you have been spending a little time with me, you know I'm a little weird, but I think it's I'm weird in a different way. I'm weird because I believe young men and women of faith are not impatient and uninterested for the basis and the foundation of their faith. I'm weird because I believe and I know that young people will devote hours and hours of time and attention to knowing and grasping truth. I'm weird today when I look at the attitude of young people trying to assess your generation and I see in you something they don't see. I know I'm weird because I see the desperation in your heart to see the will of God and the power of revival and the growth

of the church happen in your generation. I know I'm weird because I see in you things in the spirit that other people don't see, but that's okay, I'll just stay weird and watch God begin to take an army outside of this college and shake the world. I'm weird because I understand that this type of spiritual warfare being in school and listening to weird sermons like today takes spiritual fortitude. It takes the will to battle certain things in your flesh and the carnality of your flesh and the appetites of your flesh to win the battle of discipline, the battle for attention, the discipline to fight against the carnality and the fleshly desires of distraction and impatience and I know some of you've had to learn to lay down your phone and quit playing football and glass. Turn to your neighbor and say they've repented, leave them alone.

To offer a life and a ministry of substance in your day, you have to win those battles for impatience with details, with impatience with details over the revelation of God, but there is a demand of revelation. There is a demand of revelation on your weakness. Let me see if I can help you today. There's also a hope of revelation inspired of my weakness. Now I'm gonna try today to stay in my lane. What does that mean, Brother Kilman? It means something like this that if you'll let me use an example. I love the way you talked about it, Brother Turner. You said you were in a meeting in Grand Rapids at a book trip and it changed your life. The fact that Brother Mooney got up and began to share out of his own heart and what he believes to be the formation of ministers

and there's somehow a book that revelation and inspiration can come from God and that's why you forgive me for this. I'm trying to be nice about it, but when I hear people say that you don't need all of those books, I don't know what to say to people like that. You're gonna be constantly locked into your own ideas the rest of your life. The demand of revelation is to give yourself this study, young preacher, study to show yourself to prove a workman that needed not to be ashamed, rightly dividing the word of truth. It's gonna demand study. It's gonna demand some things on you and Brother Mooney began to talk about how that revelation can come from books. It's gonna demand you finding books and marking them up crazily. Weird. I know I'm weird. I would rather read than play golf sometimes. I like playing golf.

Brother Kilman, you spend a lot of money on books. I know a lot of people spend money on hunting rifles. I'm weird. I know. I wanna have something of substance to say. I hope you're weird too. Maybe I should just title this sermon. I'm just weird. What does that mean, Brother Kilman? When you walk into a place like Baker Bookhouse this year and you find a book you've never seen and print before and you're thinking, I think I could buy that. I might not, I mean, my wife's nervous every time I go to Baker, how much money I'm gonna spend on books and I would hate if she ever sees this. But I opened up the front cover and I looked at it and it says $125. For Brother Blake, oh, is your wife here? Oh Jesus, be a fence, holy. But Brother Blake, when we walk in

and we find a book like this that's written particularly on a critical subject that we're facing in our day and you see $125 and you open it up and it's highlighted and marked up and you're ready, you're willing to pay $125. Why? Because you're weird. Because you know that if you're gonna understand some things when the Lord begins to speak to you out of things you begin to read, you're saying, God, I'm after revelation and whatever demands revelation puts on me, I'm willing to embrace the demand. I'm gonna accommodate my weakness to revelation. Now I'm gonna try to behave today but I'm not gonna ask revelation to make an accommodation to my weakness. I'm gonna say revelation can overcome my weakness. It can get me into a stronger place. Let me see if I can help you today. Why buy books like this? This is Gerald Hammond.

Great little book. This is not even gonna be in IBC. I'm afraid it'll walk off. Hallelujah. Anybody else selfish about books? Pray for me, hallelujah. I'll give it to you, brother Wilkins, if the Lord says. He's a liberal Old Testament scholar. He's the emeritus professor of English literature at the University of Manchester. He says some beautiful things about God's revelation. He's a liberal, everybody say liberal. Liberal Old Testament scholar but he says that when you start looking at the making of what he calls the English Bible, how did we get God's revelation today into our language? He says you have to understand that the life of anything written lies in the very words and syntax of the writing itself. Now what is he saying? He's saying the life of anything. Let me put it in my verbiage. The life of God's revelation lies in the very words of Scripture.

That's why I'm not impressed when translators think they got to translate at a fourth grade level. Why don't you make me work a little bit at revelation? Why don't you give me God's word in the plain text of what he says? Let me wrestle with the ideas of God. Show me the depth of Scripture. Don't dumb down revelation for me. Invite me to grow out of my weakness. He makes the case beautifully that when you start looking at the translations that we had to get our wonderful English Bible today, that the Renaissance and Reformation translators understood that they had two jobs. The first job is to know and to understand the original language. Yes, that understanding maybe some of you will be inspired to take Greek and Hebrew here. Why in the world would you wanna learn Greek and Hebrew? Maybe because it's revelation. Can I be really strong?

I don't know why, I always am. I'm just gonna pretend somebody said yes. You ready? Why would you wanna dumb down your sermon to the least bit of intellect possible? Do you think people that are sitting in your pews are not hungry for revelation? Do you really assume that somebody coming in out of the world with all that the world has done to their life, needs some type of tame, neutered, watered down version of the truth? Or can you just say there is a God that can reveal himself to you and give you something of depth and value and substance that will change your life? So to know and understand the original languages, yeah, that's important. But that was only half of their job. This wonderful liberal testament scholar said the English translators knew that the other half of their job, by the way, you forgive the editorial note here,

but this own Kilman, K-I-L-L-L-M-O-N, not Indiana Bible College, this is me. All right, send all the emails to me, please. What does that mean? That half of their job was to reshape the English language so it could adapt itself to the Hebrew language. See, if revelation is going to come, Sister Naya, into the English language, there is a problem. The translators knew that the English language was weaker than the Hebrew. That's why they called it a barbarian language, and I'll try not to get stuck there. Take Hebrew with Sister Mast and you will see the beauty of the Hebrew parallelism and expression. And this is what this wonderful liberal Old Testament scholar says. He says the modern translator wants to make no demands on the language he translates into. Make no demands. Just get it as plain and as easy as you can

into their language. How many of you believe the Bible is a word of God? Then somebody had better be interested in getting revelation to me. Don't try to accommodate my weakness. Press me to understand the word of God. Okay, because we're headed somewhere today. I already know where I'm going, but I'm gonna tell you that desire, that same spirit of the age, if you'll forgive me today, that same spirit of the age that is tempting us to take translations and dumb them down because people can't really understand the depth of the Hebrew language. I'm just gonna tell you, that same spirit of the age looks for making it easy all the way across church work. They don't stop with the Bible. They go ahead and go to lifestyle. I'll behave. Rudolph Panowitz's agreement that he says, and then again, I think it's fascinating, Bishop, that these are secular people in many ways.

They're not like us. But he would say that the basic error of the translator is that he preserves the state in which his own language happens to be instead of allowing his language to be powerfully affected by the foreign tongue. Okay, all right, we're gonna go get that. Now what does that mean, Brother Kilman? That the Hebrew expression is the means of God's revelation. That the way God put together words in the Old Testament, not just his word generally, not just all of the words, Brother Malachi, but even the expression of Hebrew poetry is critical for you to get to understand God adequately. Let me see if I can prove that. What is lost, according to this Old Testament scholar, is what he calls the Hebrew way of thought. Now what does that mean? It means that without understanding the Hebrew way of thought, he says there can be no successful translation.

He says, if you'll let me put it in my vernacular, you're gonna lose revelation. Why, because you've lost the Hebrew way of expressing things because you're impatient with the way and the means that God revealed himself. So always try to dumb down and explain and make it and take what's ambiguous sometimes in the text, Brother Turner, some things that we have to wrestle with to understand. Always, always, always, the new English translations is to make that clearer. Why, because we wanna make it clear, your job is not to explain the word of God. If you're a translator, your job is to give me the word of God and let the spirit of God begin to work on me and say, wrestle with this a little while until revelation comes. Give me the word of God, preacher, not just your ideas, give me the word of God.

He said, what was the result? And I have this other little $125 gym I bought. It's worth, I don't know how much I would pay for this, Bishop. I've got so much out of it, just in the last little bit, revelation. As Brother Mooney would say, Brother Turner, I got revelation from God, inspiration from God. And one of the writers says in here, what's the result? He said, the result in modern translation. And by the way, I promise I'm gonna get off translation in 10 minutes, but how many of you wanna know the word of God? Okay, remember what I'm just saying? Okay, God's expression of revelation, God's expression in the original Hebrew language in modern translations is what one author says, is only found incidentally in the occasional remembrance of the authorized version. Brother Brzezinski says in as much as they try to do diligence and you can't really get

the authorized, the King James Version out of your head, that's the only preservation of the Hebrew expression in modern versions. Now that is a staggering critique, I don't know what you'd do with that if you believe in other versions. But this is what he said, this is what this compilation by Theodore Letis says, and other writers, he says, there is a basic distinction of translators between the modern and the old translators from the Renaissance and Reformation Age. What was that, Brother Kilman? He says fidelity to the original. Now what does that mean? He says, and this is a liberal Old Testament scholar saying the loss in belief of the Hebrew and Greek being the word of God, you ready? The liberal loss of faith that in the original Hebrew language and the original Greek language, the disbelief that came in, that that is no longer the word of God,

we don't believe in inspiration, we don't believe in inerrancy, let alone preservation, we don't believe in any of that. That impatience has led to translation committees, he said, that don't treat the original Hebrew like they should, why? Because he's an English professor and he studied in Hebrew and he says, you're doing a terrible job of getting the poetic expression and the beauty of the Hebrew language into English. He says, so the growing loss of belief in the Greek and Hebrew is God's revelation. And then he said the second issue and probably, brother Connor, he says more importantly is their aim in translating is not to tax the reader's linguistic or interpretive abilities. Don't preach too deep. Yeah, I'm going right to preaching because if you're gonna be consistent in your translation, why not be consistent in the pulpit? Dumb down your teaching so that the only

the people who just walk in, all you're gonna do is offer milk across your pulpit, the rest of your life. When are you gonna say there are some deep things and revelation makes some demands on the people in the pew, but the demands on the people in the pew become the opportunity for revelation to enter their life? If you forget me for this, if he ever sees it, I'm gonna call him Jack because his name's not Jack. I happen to be in California, I love, I preach out there way too much probably. I'm sorry, brother Carson, but I love being out there, new churches. And I remember there was a wonderful young man, he was not an IBC graduate, but a Bible college graduate and we were talking about translations, the preservation of the text. And I was bringing up nuances out of the King James

that reflect the original beautifully and showing him where a couple translations he really liked were wrong. And it was awesome, it was kind, Brother Brzezinski, it was not me, spirit at all, we were sharing, he goes, yes, he goes, okay, I mean, he's just pending, boom. He goes, okay, okay, okay, you're right. That's the greatest reflection of the original Hebrew and Greek in English today, it is. It's just revelation and I'm trying not to get stuck here, but I gotta preach what the Lord gave me to preach. Probably why he didn't tell me till I walked in too much about this because I'm taking some risks here. But Brother Brzezinski, he says, okay, yeah, yeah, but I get that, but what is your son read? You got a son, yeah, Joel, yeah, he's homesick today, pray for him. Yeah, what does Joel read? The King James, yeah?

Yes, but I mean like, what else does he read? I'm like, the King James. No, no, no, when he was a kid, what did he read? I'm like, same answer. And he said, you're telling me he didn't, I said, well, when he was like four, we gave him a comic book Bible, but you're not arguing for that. I mean, he couldn't read, but I got him into the text. Why wouldn't I try to get my boy to wrestle with the best expression of the original revelation that God gave us? Why wouldn't I make him work? Why wouldn't revelation make some demands on him? If translators knew, I got to make some demands on English to accommodate the revelation of God's word. Why are we worried about making demands on people in our ministry to do the hard work of understanding what God wants them to know about himself?

I'll try to hurry. I think it's fascinating. This great little book talks about the 90 years it took to get that English translation. A bishop starting with, starting with, of course, Tyndale. And his basic commitment that my job is either, he said, he based a book in the crossroads. Do I look at the English language and do I try to make an accommodation which would basically be replacement, not translation? Or do I try to make the English language start absorbing the revelation of God as he expresses himself in the original language, his word? And so you get that and you see that beautiful thing. And so you get someone like Miles Covertale. Covertale's interesting because he was not accomplished in Hebrew and Greek at all. But he adopted Tyndale's principle that you first of all have to have fidelity to the original. You have to, now get this,

you have to express revelation the way that God did. I'm trying to behave today. What makes you think you're smarter than that preacher? You don't preach your own ideas about the Bible. You ain't that smart, I ain't that smart. I am nothing powerful to offer anybody so the demands of revelation is that I know the word of God and then I teach and preach the word of God. But the opportunity of revelation is the human weakness that I bump into in the pew. You ready? They can make an accommodation to revelation. If anything in my ministry is gonna accommodate, it's not gonna be revelation. It's gonna be the weakness of human expression. You ready? And when I find somebody that's bound by alcoholism, I'm not trying to find an easy way for them to be okay in church. I'm gonna call them to the revelation

that God can set you free. God can change your life. God can fix your marriage. Fidelity to the original second that he leaned on other translators and linguistic experts of his day, like Tyndall and all sorts of others. I was just here to do this in detail. And he knew that you had to make demands on English to accept the Hebrew expression and what they do is they produced what is called biblical English. Now what does that mean, Brother Kilmer? This Old Testament writer says he's critiquing pretty heavily in the 80s a new English version. And he says that Covertail's translation is better than the linguistic experts. Not because he knew more about Hebrew and Greek. He knew less. But because his fidelity to the expression of the language was stronger. Don't give me your thought-for-thought translation. Give me the literal word of God.

And you ready? What he says is Covertail beautifully expresses in the Psalms things that are, you ready? He has linguistic ability was limited, you ready? But his fidelity to revelation, his idea that God's word is in fact in its expression, God's word changed the way that we see the Psalms today. And even in the authorized version of 1611, you even get Covertail. Brother Kilmer, how much of an expert do I have to be? Here's what you have to be in it. You have to say, if there's ever gonna be an accommodation, it's always gotta be that God's revelation demands of me some things. I don't ever demand that this word of God accommodates my weakness. It's the other way around. I'm trying to, I'm trying to behave. And so Stephen Inge, wonderful professor says the translators were careful to write what he calls biblical English,

ultimately belonging to no other period. What was the result, Brother Kilmer? They created a language in English that mirrored God's revelation in Hebrew. The superb cadence, they say, the artful placing of words, the patterns that enter the ear easily, which linger permanently in the mind and heart. And Brother Turner, you preach about the heart all the time, so you want a translation that lingers in the mind and heart. It's gotta be there. You read that flatten out that beauty of the Hebrew expression to the point where they can't even memorize it. Don't believe me, please don't believe me. You go look online and see which translation is the most easy to remember in English. You'll be stunned that King James reverberates with eternal familiarity, why? Because can I suggest to you today that perhaps the maker knows what type of expression to put his revelation into?

I'll give you one more, secular linguist, David Crystal. It's got a book called Begat, which is awesome. The King James version in the English language. This is a secular, a secularist. Crystal says this. That when you look at the English Bible, and by that he means not just the King James, but the culmination of 90 years, 80, 90 years of starting with earlier and walking forward. He says, in the English Bible, it introduced 257 idioms. Now there's an argument about how much Shakespeare did and how much was Tyndale and how much so, I get it. So I won't have that argument today. I'm gonna give the minimum. And David Crystal admits there's at least 257 idioms that made their way into English that we wouldn't have any other way. Idioms like Salt of the Earth. To fight the good fight. New wine and old bottles.

And you have one or two opportunities. You have to either say, there's no way that they can understand that Hebrew expression or that expression of New Testament time. So we gotta figure out a way to put that in a way that they can get it. So you got one translation instead of calling Jesus the lamb of God overseas, Bishop. They don't have lambs over there. They call him the pig of God. That's not translation. You gotta teach them what a lamb is. You gotta teach them what sacrificial atonement is. You gotta tell them what the tabernacle is, preacher, so that they can understand when John turns and says, behold, the lamb of God that takes away the sins of the world. You gotta do a whole lot of teaching so that revelations demand can bring an opportunity for them to take a step of faith.

What's fascinating is Shakespeare only brought around 100 New Idioms into the English language. In the series of English Bibles culminating in the King James, they only brought Brother Turner 40 new words. One of them is like backsliding because it's a Hebrew expression. But Shakespeare introduced around a thousand new words. Why? Because it reflects the differences in jobs for the dramatist, for the theater performer, for the writer, you ready? The intent is to be original and inventive. But for the translator, your job is to be true to the original intent to strictly avoid creativity. Now, I'm not against creatives being in the house of God, but I am against you trying to bring your creativity into the word of God. You gotta let your creativity be directed by the word of God. Why? Because that demand of revelation is gonna make your creative gift powerful. It's gonna create songs of truth

that'll sing somebody to an altar. It's gonna give you a sermon that's so attached to the revelation of God. People can be changed. I'm trying to hurry. I thought this was gonna be a five minute sermon. Have I been so long time with me? What happened? You got this transition to unbelief. So in English, you had over 15 in modern history. You have about 1500 translations, either total translations or partials, about 1500 translations, this plethora of translations that came after this transition to unbelief. They had no belief in preservation that God said that he would preserve his word so they have to go find it. They have no certainty of text to translate from. I had one wonderful apostolic guide that I'm trying to influence and he's trying to influence me. He said, brother Kilman, we just have to admit that some readings are lost to us.

No readings are lost to me, sir. They had no faith in the reader's ability to grasp God's revelation. Now hear what I'm saying with that. That they have no trust in God's power to reveal himself by his spirit to the reader or to the listener. That God can anoint you, sir. That God can anoint you, ma'am, in such a way that you can sing strong revelation and his spirit will illuminate that to the heart of the people. What was the result? The loss of the revelation of God. They unmated Bible that took 90 years to make through Tyndall and Covertail into the Geneva Bible, the Bishops Bible, and then the authorized version, the King James. And losing the Bible, what they lost was that Bible that held the imagination and hearts of readers for 412 years. Now just go ahead and tell you, it's still the most read.

Now why bring this up, brother Kilman? And I get it, maybe you disagree on translations with me. I get it. But I want you to get a fundamental idea that's deeper than that. I want you to understand that those translators knew that in order to get God's revelation, the English language, the weakness of it had to make an accommodation to God's revelation. God is willing to give revelation today. The problem was the limits of English language. So the answer is not to make demands on God's revelation to accommodate weakness. The answer is to make demands on the limits of English language to accommodate God's revelation. One is faithful, the other is faithless. And in your ministry, you have to, I think there's a wider thing here. What they're saying is the limits of English language shouldn't stop God's revelation. That God revealed himself in a particular way.

And that revelation is not overcome by weakness. Let me say it another way. God's not surprised by human inadequacy. He doesn't allow, however, that inadequacy to stop his revelation. God overcame weakness. Now here's what I'm saying. You gotta embrace the demand. And saying, I'm gonna start making demands on weakness to accommodate God's revelation. Why? Because you gotta give up looking for ease. Well, brother Kilman, I don't think people can take that kind of deep teaching. What are you gonna make a demand on? An accommodation in the pulpit and revelation or on the pew? You're gonna have to decide in your ministry whether or not you're gonna be pulling people up or they're gonna be pulling you down the rest of your life. Am I gonna preach simple and easy? Or I'm gonna show there, and I get it, the first 600 times they may not get it.

But on that 600 in one time, when all of a sudden the revelation of the mighty God in Christ happens, you ready, they get a revelation that opens up their understanding. Somebody come put pressure on me and play for me? Who's doing that for me today? Come up and play a little bit. Thank you. That same spirit of the age. Brother Turner, impatient with revelation. I'm gonna say it stronger, impatient with the means and the way of God's revelation. The same in patience. We need to make it easier so we can reach more. How about you make it what God wants it to be so that more can be saved? Now I know I'm gonna speak to something and I'm gonna be very careful here. I don't wanna be misunderstood. There's something happening down here in Kentucky in Asbury Chapel. The Bible's very clear. Don't judge a thing before it's time.

I'm gonna help you young preachers. Don't judge a thing before it's time. Don't rush the judgment bad. Don't rush the judgment for good. Don't judge a thing according to it's time. Well, Brother Kilman, there's so many hungry people in the world. That's true and that's right. Now I'm gonna help you. Hunger gets you something with God. Sincerity gets you something with God. That the spirit of God will lead you and guide you to all truth. Turn to your neighbor and say not some. It will lead and guide you to all truth. And don't you throw away your revelation that's deep and rich and powerful. Don't you throw away the demands of revelation to accommodate somebody's hunger. You need to take that hunger and say that hunger is gonna give you an audience for more. You ain't saved yet, but you ready? That hunger can get you to more.

And I know somebody that can get you to more. What are you saying, Brother Kilman? I know, I've read so much on social media that I've quit, I've turned it all off. Because I hear people say, and they're saying things, Brother Turner, like, that's true. We don't need lights and smokes machines. Have revival, that's true. I even heard some people say, well, we don't even need like other things. I have preachers, wrong? I had a wonderful lady, Pastor Sister Jillian, was talking about that and we were reflecting on that. She said, no, no, you need preachers. I was like, that's right, Sister Jillian. You already said it. God has chosen the foolishness of preaching to save. You can give up administration and have a preacher and people still be saved. That's why preaching is still the number one thing to get people saved. Now you gotta establish them,

you have to have a local church. I'm not belittling that. All I'm saying is you had better respect God's revelation. You gotta accommodate your administration and your ecclesiology, your doctrine of how to run the church to revelation. I get it, I hear, please sit down. I know it was false closed number one, thank you. But I hear people and I don't mean this being spirited and I don't mean this in a judging way. They say, we don't need this and we don't need that and I know what they're saying, but hear me. Revelation is gonna make a demand on that chapel. What they will need is to make their hunger, their weakness accommodate God's revelation. They can't stop with just hunger. They gotta bring that weakness to something that's stronger than them. And God has a word for them that if you will repent of your sins

and that if you'll be baptized in the name of Jesus Christ, you ready that thing that you're hungering for? The spirit of God that begins to move in your life and you begin to speak with other tongues, you ready? You're gonna experience that if we can find somebody willing to take their weakness to revelation. I'm trying to close. I'm gonna say some things. I'm gonna say these carefully. Don't take hungry people and call them converts when they haven't been baptized in Jesus' name yet. Take your weakness preacher, your doubt and conform it to God's truth, not the other way around. Don't call it a church and that I see you literally called out ones. Don't call them saints, hagiahs, holy ones until they're preaching and living a separated life. Here's what I'm saying today to stay with me. To get revelation into your generation, you have to be willing to make demands on weakness.

I'm gonna say that again. To get the revelation into your generation that it needs, you have to preacher, be willing to make demands on weakness. Now here's how many of you wanna make a difference in your generation. Then quit goofing off, take your weakness and crucify it and give yourself the discipline. Revelation is gonna make a demand on you to be prepared. I'm not looking to make things easier. I'm looking for all the revelation I can get. We're inviting weakness to accommodate itself to revelation. Why? Because people are gonna walk in with things like sin. When they're done with drinking and they're done with drugs and they're done with adultery and they're done with fornication and they're done with the emptiness, they're going to be looking for substance. They're gonna be looking for a revelation of freedom and liberty and forgiveness and restoration of life.

For all you who took homiletics for me, I broke every law, didn't I? I know you want results, but revelation is what you need to get human weakness to those ends. So here's what I want you to do. I wanna talk to the preachers first of all. I want you to commit to doing the hard work of ministry. You're saying, God, my ministry, my preaching, my teaching, I'm not looking for ease. I'm not looking to just fill a church up easy. I want your revelation, Lord, to come out of me so that people can be truly saved and brought out. So I'm gonna ask you to come down, preacher. I wanna talk to you first. I want you to come down and commit. I'm not committing to ease. I'm gonna push back again. I want you to understand spiritual warfare. This is not a rebuke.

It is a rebuke, I guess it's a rebuke. But it's a rebuke to save you. If you've been distracted from your formation while you're here at Indiana Bible College, I get it. We're all human beings. I like a day off too. I'm happy when I cancel classes. That's not what I'm talking about. But I'm talking about when you young ladies stand up to preach or when you young men stand up to declare the word of the Lord and begin to preach, you gotta have something to say other than the latest thing you read in some story somewhere on social media. You gotta bring them revelation. But it's hard, Brother Kilman. I'm teaching young people, I mean, they're not gonna go after it. Everywhere I go, young people are hungry for death. You don't believe the lies. You don't believe the intimidation of the enemy that tries to make you afraid

if I preach that way with death, nobody's gonna want me. Now this is not bragging, okay? You just take this for what it is. I already have eight things booked in 2000 or 24. I got eight events in 2024. I got nothing left this summer. I got a good friend that wants me to come. I said, I got nothing less this summer. Why? Because young people want substance. And if you will just give your ministry to revelations, substance, you're gonna find more opportunity than anyone else. Now I need help today. All of you that are called to write songs. I know this is hard. I want you to come up. I want all you preachers to turn around and face it. I want you to come up because we gotta work together. We are not in competition. We're trying to get revelation into the world.

Come on, let's just squeeze in. We gotta have songs with depth in them. We gotta have songs that are not just catchy, poetic expressions. We gotta have sermons with depth in them. Not just panelizing bits of intellectual philosophy. It's gotta have some revelation in there from the Lord. So what I want you to do is begin to pray for each other. Because you can't be against each other. You have to say revelation is the most important thing. God get it deep in us. Come on, you need to lay hands on each other. Come on, show it to me. The means of God's revelation is critical. Annoying our preaching God, annoying our teaching God, annoying our singing God, annoying our song writing God. We gotta have your revelation. Come on, that's it. Your song will demand more. Your song will demand more. When it's filled with revelation

and will create more opportunities when it has God's word in it.