The Term Latter Rain Has Its Origin in Jewish Husbandry in Its Relation to the Agriculture

Latter Rain

The term latter rain has its origin in Jewish husbandry in its relation to the agriculture of Israel beginning when they entered the land of Canaan. The first reference in the Old Testament to latter rain is in Jeremiah 3:3. “Therefore the showers have been withheld, and there has been no latter rain. You have had a harlot’s forehead; you refuse to be ashamed.” In this case God has withheld the latter rain to punish Israel as stated in verse 2. “You have polluted the land with your harlotries and your wickedness.” However, in most cases the latter rain is associated with the former rain, which is the previous season.

Israel’s rainy season begins in the fall (late October/early November) and is termed the former rain, whereas the rain that comes in the spring is called the latter rain. This may appear to be in reverse with the rain beginning in late October and ending in late April. In the Jewish sense the former rain (October) prepares the ground for planting, as there has been no rain from May through late October and the ground is very dry and hard. Thus, the former rain prepares the ground for the seed and the latter rain enables the crops to mature for harvest. The greater the latter rain the greater the harvest.

Israel has always believed that since God created the seasons He also provides the rain in timely abundance for adequate crops to last until the next harvest. And since they were to observe the command from God to let the land lay fallow (not plant) every seventh year, they must also have faith that God would provide the rain, especially the latter rain for an abundant crop every sixth year. As a side note, Israel failed to observe this command and did not let the land lay fallow every seventh year for 490 years. As a result Judah was held captive in Babylon for seventy years, one year for each seventh year they planted in disobedience. As such, the former and latter rain takes on a religious significance as well as a physical one.

The origin of this religious emphasis goes back to Israel entering the promise land. Deuteronomy 11:10-11 reads as follows. “For the land you go to possess is not like the land of Egypt from which you came, where you sowed your seed and watered it by foot, as a vegetable garden; but the land which you cross over to possess is a land of hills and valleys, which drinks water from the rain of heaven.” Here God is telling Moses that in the land of Egypt they had to water everything using physical labor. But in the Promised Land He would provide the water at the right time and in the right

1 amounts. The greatest amount would come in the springtime as the latter rain.

As in all cases where commands and covenants are concerned there are blessings for obedience and punishments for disobedience. In each case these are spelled out in detail as to the type, abundance and time each would be in effect. Throughout the Old Testament God has delineated through the prophets these blessings and punishments. The first of the blessings relating to rain is found in Deuteronomy 28:12. “The Lord will open to you His good treasure, the heavens, to give the rain to your land in its season, and to bless all the work of your hand. You shall lend to many nations, but you shall not borrow.” God said He would provide such abundance as a result of the rain at the proper time and in proper amounts so Israel will have more than enough agricultural products to sell to many nations.

But, as students of the Israel’s history we know they did not always obey God, thus a punishment defined in I Kings 17:1 and 7. “And Elijah the Tishbite, of the inhabitants of Gilead, said to Ahab, ‘As the Lord God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except by my word.’” Verse 7, “And it happened after a while that the brook dried up, because there had been no rain in the land.” The reason for the punishment was due to the evil of King Ahab. The punishment lasted for three and one half years. James 5:17 states, “Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months.” Thus, the lack of rain is viewed by Israel as punishment cited in II Samuel 21:1. “Now there was a famine in the days of David for three years, year after year; and David inquired of the Lord. And the Lord answered, ‘It is because of Saul and his bloodthirsty house, because he killed the Gibeonites.’”

It stands to reason that the former and the latter rains are a blessing from God and therefore, take on an eschatological significance. Zechariah 10:1 is the first example of this. “Ask the Lord for rain in the time of the latter rain. The Lord will make flashing clouds; He will give them showers of rain, grass in the field for everyone.” The term latter rain in this sense implies a future restoration of Israel. Zechariah is saying that at a future time everyone will have grass. In Joel 2:23 we find a much more detailed reference to that future. It relates to what God has already given Israel and what is in store for the restoration in the thousand-year reign. “Be glad then, you children of Zion, and rejoice in the Lord your God; for he has given you the former rain

2 faithfully, and He will cause the rain to come down for you – the former rain and the latter rain in the first month.” Anytime you see the former and the latter rain in the first month means it is a blessing and there will be an abundance of crops. We see this in the next verse. “The thrashing floors shall be full of wheat, and the vats shall overflow with new wine and oil.” Then in verse 27 we find the prophecy of Israel’s deliverance from unbelief at the beginning of the millennium. “Then you shall know that I am in the midst of Israel: I am the Lord your God and there is no other. My people shall never be put to shame.”

Dr. Grant Jeffrey states, “Joel prophesied that God would restore Israel to its place of peace and prosperity in the Promised Land. The land would produce an agricultural abundance and the people would be satisfied, and praise the name of the Lord (Joel 2:26). Joel also prophesied that God would never desert them again so that His people shall never be ashamed (verse 27).”

Although Joel’s prophecy indicates the future fulfillment of Israel’s destiny, it also identifies Christ’s relationship to the Jews and the Church in this event. In other words, it is a dual prophecy and as such will have two separate fulfillments. “Let us know, let us pursue the knowledge of the Lord. His going forth is established as the morning; He will come to us like the rain, like the latter and the former rain to the earth.” This connects with Joel 2:23 for therein the prophet states that God’s favor will return and restore Israel as sure as the seasonal rains fall and revive the earth.

It is with the passage in Hosea that tells us Christ is both the former and the latter rain. So lets put this in proper perspective. The former rain falls in late October/early November preparing the soil for planting. From a husbandry standpoint, the ground was prepared to plant seed at the right time. However, from a spiritual standpoint, Jesus came to earth as the former rain to prepare man for eternal salvation. He was as stated in Hosea 6: 3, “His going forth is established as the morning.” From a heavenly perspective this establishes the beginning of a time we call the era of grace or the Church era. What did He plant? He planted the Church and watered it with the Holy Spirit.

From this we see that the Holy Spirit waters our spirit as we grow towards harvest time – spiritual maturity and holiness. As Hosea states in verse 3, “Let us know, let us pursue the knowledge of the Lord. His going forth is established as the morning.” Darkness is the symbol of sin whereas light is the symbol of holiness and purity. When Hosea uses morning he is defining

3 a beginning of spiritual illumination brought by Christ through the indwelling of the Holy Spirit. Morning is the dawn of a new day, and Christ is revealing the mystery, which has been since before time. In other words, His atonement and resurrection prepared the day for salvation – He established the morning. He established the beginning of this age. In this sense, the day actually signifies the beginning of the Church age. Then the rest of the verse states, “He will come to us like the rain, like the latter and former rain to the earth.” (NKJ). I think the New American Standard has the better translation. “And He will come to us like the rain, like the spring rain watering the earth.” You see He came as the former rain the first time and will come as the latter rain for the harvest.

Therefore, from the perspective of husbandry the spring showers enable the crops to fully mature and provide an abundant crop. From the spiritual perspective, Christ comes to receive the bounty, which is the Church. Since Israel and the Church are two separate and distinct entities, the one earthly the other heavenly, the events of Hosea 6:3 will occur at two different times. The first event will be the rapture of the Church to heaven to marry the Groom. The second event will be the Second Coming to restore Israel to her rightful place, and to establish His Kingdom on earth at the beginning of the millennium.

Maranatha,

Carleton Dowdle, 3-6-06