“Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field.” Verse 1.
In the land of Palestine there were two rainy seasons, one in the winter when the seed was sown, called the early rain; another in the spring to fill out the heads, and thus insure a bountiful harvest, called the latter rain.
In the Scripture, rain is taken as the symbol of the Holy Spirit as it falls upon the heart in copious showers to produce in the life the fruits of grace. So we understand it is used in this text, and that the showers here spoken of are the outpourings of the Spirit of God. Then we learn from this verse that there is a set time for the latter rain; that in that time it will be the duty of the people of God to seek the Lord, and to pray for it; that in response to their petitions there will be frequent manifestations of the power of God. From this we may also learn that the people of God may know when that time comes, else how could they be expected to ask for it in that time? Since the time is not specified in this prophecy, we must look to other scriptures to determine it.
“He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain in the first month.” Joel 2:23. The marginal reading indicates that this rain would be the preaching of righteousness, and the statement is that while the early rain would come in a moderate way, the latter would come in such copious showers that it could only be fittingly represented by a combining of the early with the latter.
In the second chapter of the book of Acts we find the account of the great outpouring of the Holy Spirit at the beginning of the work at Jerusalem. The apostle Peter speaks of that manifestation of the glory of God as the fulfilment of the words of Joel. Hence we look upon it as the early rain of this dispensation, and indeed it fell in copious showers bringing forth for fruit an abundance of souls; yea, even thousands in a single day opened their hearts to receive the life-giving rain from heaven. The gifts of the Spirit were set in the church, and began to produce the fruit of the Spirit on every side. But the prophecy teaches that at the time of the latter rain we may expect a more abundant outpouring than at the first, for there is to be, as it were, a doubling of the showers.
As we see the power and blessing of the Lord which accompanies this first or former rain, how we should rejoice at the prospects of the latter, and surely in its time we will, with one accord, ask for it, that the showers may come, accompanied by all the gifts of the Spirit. These will confirm the words spoken in the spirit and power of Elijah, and prepare a people to be translated, and to stand with the Lamb on the sea of glass, having the harps of God.
The Remnant Church.
That this glorious experience is for the remnant of God’s people is clearly shown by the following:—
“And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Rev. 12:17.
“The testimony of Jesus is the spirit of prophecy.” Rev. 19:10. Rev. 14:12 describes a company of believers developed under the last message of mercy to this world; and of them it is said, “Here are they that keep the commandments of God [all of them], and the faith of Jesus [in all its fulness].” This certainly includes the gifts of the Spirit. With this fully agree the words of the prophet Joel, for in closing the prophecy referred to in chapter 2, he says: “For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.”
The early rain brought a wonderful deliverance in Mount Zion and in Jerusalem; and so shall the latter rain bring as glorious a deliverance in the remnant of God’s people.
Again the apostle Paul in 1 Cor. 1:6, 7, speaking of the experience of God’s people, says: “Even as the testimony of Christ [spirit of prophecy] was confirmed in you; so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.” Thus we see that those who wait for the coming of the Lord will be wanting in no spiritual gift.
As we see the deceptions which are everywhere in the land, as we see the darkness settling down over the people, and the great dearth of the Spirit of God in all the churches, who can but say, O hasten on, glad day.
The last clause of Zech. 10:1 indicates that the supply will be abundant for all. Verses 2–4 show that while the gifts of the Spirit are being manifested among the remnant, there will be counterfeit manifestations in diviners, dreamers, etc. But God will make His people like a goodly horse in battle, and will punish the false ones.
In the succeeding verses we find mention made of Judah, Joseph, and Ephraim. Why should God use these terms in speaking of His people?—It certainly must be because of the special significance of each. The term Israel used in prophecy signifies God’s people in a general way. The term Judah points to the remnant, because when the majority of Israel were carried away captive, Judah was left in the land. Joseph, used as a type in prophecy, points to a class beloved by the Father, but hated and condemned by their brethren. Ephraim signifies a class who had given themselves over to their idols. Of him God said, “Ephraim is joined to idols; let him alone.”
The following will show that each of these terms can be fittingly applied to the remnant people. (1) Judah; because the days of the coming of the Son of Man are to be like the days of Noah, in this particular, that the plagues will then, as the Flood did in Noah’s time, come and take away all the wicked, and only the remnant will be left to meet the Lord. (2) Ephraim; because they had cherished their idols; but when the First Angel’s Message of Rev. 14:7 came to them saying, “Fear God, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters,” they put aside their idols, and worshiped and obeyed the true God, and Him alone. (3) They are called Joseph because the Third Angel’s Message, warning against the worship of the beast or his image, or receiving his mark, follows the first, and under it is the remnant who keep the commandments of God, and they are beloved by the Father, for by keeping His commandments they abide in His love.
Characteristics of the Remnant.
In Rev. 12:17 this same remnant is described, and it is stated that the dragon makes war with them because they keep the commandments of God, and have the testimony of Jesus; and in Rev. 13:15 we find a sentence of death passed against all who do not worship the beast or his image or receive the mark. Thus we see that the remnant are condemned to die.
The keeping of the commandments of God calls for obedience to the Sabbath of the fourth commandment (the seventh day of the week), which is the memorial of the name of the true God, and because they cling to this memorial of the Father’s name they are hated and cast out by other brethren who profess to be the Lord’s people. God says to this class in Isa. 66:5:—
“Hear the word of the Lord, ye that tremble at His word; your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord [Jesus] be glorified; but He [Jesus] shall appear to your joy, and they shall be ashamed.”
So we see that the remnant will, like Joseph, be beloved by the Father, but hated, cast out, and condemned to die; but that they shall be preserved, and shall hail the coming of the Lord with joy.
In this remnant will be fulfilled the statements of verses 5–12. The victory of verse 5 will be theirs. The strength, the salvation, and the mercy of verse 6 belong to them. God will hear them, and, as stated in verse 7 and onward, by turning from their idols they shall rejoice in the Lord with their children, and God will gather them because He has redeemed them, and they shall increase, for the Lord will sow them (as seed) among the people, and they shall remember God in far countries; and others led to believe through them shall, as their children, live with them. And God shall bring them out of Egypt (darkness), and out of Assyria (oppression), and shall bring them to a land whose sun shines as bright, and whose breezes are as balmy and fragrant as the land of Gilead, a land as fertile and glorious in its appearance as Lebanon with its cedars. In this land with all affliction in the past, and all enemies overthrown, they shall forever dwell with their God.
But before this joy can be theirs, verse 12 must be a constant experience with them. They must be strengthened in the Lord, and stand by His truth, and uphold the memorial of His name; they must walk up and down in the name of the Lord; they must know His name; His name must be in their foreheads. And because they think upon His name, God has said, “They shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son that serveth him.”
Brethren, ye that love the Lord well know that the latter rain must come to prepare the harvest before the Lord comes. As we see the signs fulfilling which show that coming near, even at the door, and as we witness the proclamation of righteousness by faith going abroad in the land, must we not conclude that we are now living in the time of the latter rain, even when it is overdue, and ought not we to now be praying for and receiving it in more abundant measure than we have yet experienced? So let it be.
