The Latter Rain by G. B. THOMPSON

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 29, 1913

The Latter Rain

By G. B. THOMPSON

The Holy Spirit—No. 20

The Latter Rain

G. B. THOMPSON

“Ask ye of the Lord rain in the time of the latter rain; so the Lord will make bright clouds, and give them showers of rain, to every one grass in the field.” Zech. 10: 1.

On the day of Pentecost, when the Holy Ghost came in fulfilment of the Saviour’s promise, given in the upper room, that “another Comforter” would come to take his place in the church, there took place what is called in the prophecy of Joel, the “former rain.” Joel 2: 23. This same prophecy also speaks of the “latter rain,”—a second outpouring of the Spirit,—for the strengthening of the church, the ripening of earth’s harvest, and the completion of the work of the gospel. And as surely as the former rain came upon the church, the latter rain will also come.

We are exhorted to “ask,” or “pray,” for rain in the “time of the latter rain.” The time is here. Are we praying for and receiving the rain? In response to the prayer, the Lord promises to give “showers of rain.” The result of this outpouring of the Spirit is that “the floors shall be full of wheat, and the fats shall overflow with wine and oil.” Joel 2: 24. The latter rain will give force and power to the message of the third angel, and the earth will be lightened with the glory of the truth.

“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth, now eagerly laid hold upon it. All the fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’”

“Mighty miracles were wrought, the sick were healed, and signs and wonders followed the believers. God was in the work, and every saint, fearless of consequences, followed the convictions of his own conscience, and united with those who were keeping all the commandments of God; and with power they sounded abroad the third message. I saw that this will close with power and strength far exceeding the midnight cry.

“Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth to proclaim the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God’s people were strengthened by the excellent glory which rested upon them in rich abundance, and prepared them to endure the hour of temptation. I heard everywhere a multitude of voices saying, ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’”—“Early Writings,” pages 133, 139.

For this glorious result we are to look and to pray earnestly, under the influence and power of the latter rain. We must not make the mistake of looking for the evidence of the latter rain in some great demonstration or spectacular performance. Rain does not convey the idea of show or display. From a special testimony I quote: “Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern nor receive it.”

This is a startling statement. It is only those who are “advancing” in “Christian virtues” who will either recognize or receive the power of the latter rain. All about them are those whom God is visiting, but those who are failing to make advancement in the Christian life are passed by. Surely this is a very sad experience.

This brings us face to face with what it means to us individually to receive the latter rain and share in the final triumph of the work of God. From the testimony from which I have already quoted, I make another extract:—

“It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the day of Pentecost. The same work, only in a greater degree, must be done now.”

The key, then, that unlocks the storehouse of blessing, and brings us to the blessed experience of the latter rain, is consecration. Earnest and importunate prayer, and forsaking of all sin, are included in this. This consecration, we are told, is to be carried forward to a “greater degree” than before Pentecost, when the promised Paraclete took his place in the church. The reason, then, why the latter rain is withheld must be that those who are expecting it are not ready to receive it.

Nothing is clearer than that a Christian receives power from God in proportion to the completeness of consecration, or surrender. So before the fulness of the latter rain, there must be the fulness of consecration. Great power means great surrender. “In conversion we receive, in consecration we give; in the one we accept eternal life from God, in the other we offer up ourselves in self-surrender to God; in the one we appropriate the work of Christ done for us, in the other we fulfil the work of the Spirit in us.”

True consecration is illustrated by the device seen on an ancient seal. It is that of a burning candle, and underneath it the superscription, “I give light by being myself consumed.” We give light only by giving up our lives. All must be laid on the altar, a living sacrifice. And when we unreservedly place ourselves on the altar, God will kindle the fire.

The seal on the tomb of Adam Clarke is a candle burned down to the socket. Underneath are the words, “In living for others I am burned away.” Rev. Charles L. Goodell says: “A good picture for every pastor’s study is the scene of Newburyport with Whitefield, on the last night of his life, ‘weary in his Master’s work, but not of it,’ standing on the stairs of his humble home, holding a light in his hand and talking to the people till the candle burned to its socket and went out. Then the old hero goes up to his chamber. As the light of the morning breaks, the lamp of his life goes out. There you have your burning and shining light.”

These illustrations are all similar, and express the idea of what consecration to God means. When this fulness of consecration comes into any life, the latter rain will begin.

An impressive illustration of consecration, and the power of the Holy Spirit which was manifested as a result, is seen in the life of Whitefield, the noted divine. He was the companion of the Wesleys in their work. He tells us that he spent whole days wrestling, Jacob-like, with God for his blessing. He found this blessing, and thus speaks of his experience at his ordination:—

“When the bishop laid his hands upon my head, if my evil heart doth not deceive me, I offered up my whole spirit, soul and body, to the service of God’s sanctuary. Let come what will, life or death, depth or height, I shall henceforth live like one who this day, in the presence of men and angels, took the holy sacrament upon the profession of being inwardly moved by the Holy Ghost to take upon me that ministration in the church.” “I call heaven and earth to witness that, when the bishop laid his hand upon me, I gave myself up, to be a martyr for him who hung upon the cross for me. Known unto him are all the future events and contingencies. I have thrown myself blindfolded, and I trust without reserve, into his almighty hands.”—Stevens’s “History of Methodism,” Vol. I, page 105.

Concerning the results of this complete surrender in the life of Whitefield, Rev. A. J. Gordon says:—

“And from the very first sermon of Whitefield, when fifteen were driven to

an agony of conviction, to the last, this was the uniform result of his ministry. John Newton records of him that in a single week he received no less than a thousand letters from those distressed in conscience under his preaching. Surely this was not the fruit of his ‘graceful oratory,’ which Franklin and Chesterfield so much admired; but of that power from on high which is promised to those who are ready to tarry in Jerusalem until they be endued with it.”

Is there any reason why the people who expect Christ to come in a few brief years, the people who are longing and praying for the latter rain to come and finish the mystery of God in the earth, should not make as full and unreserved surrender to God as did Whitefield? Should not every minister, on whom the hands of ordination are laid, place himself “without reserve” in God’s hands, “to be a martyr for him who died on the cross”? Should not our consecration go as deep as Whitefield’s? Should not workers in every line do the same? If not, why not? Should not the lay members of the church throw themselves “blindfolded” into his hands? Can we trust God and his truth as far as this?

In view of the awful hours which are drawing near, when the test will come up to every soul, will anything less than this do? And as surely as God gave to Whitefield, and to others we could mention, the power of the Spirit, he will pour upon his remnant people the latter rain. Shall we not individually get ready for the latter rain?