CONT., page 2


Over the last fourteen years as I continually pondered this matter of Pentecost and the latter rain, there were three items that I could not resolve, one that caused me great heartache and disappointment. You will find this to be the case when you read the past writings, as these were discussed.

We know that there has to be a latter rain, as the former has indeed already taken place. These two separate rains are clearly stated in the following passages:

“They do not say in their heart, ‘Let us now fear Yahweh our God, Who gives rain in its season, both the early rain and the latter rain, Who keeps for us the appointed weeks of the harvest.’ ” (Jeremiah 5:24).

So rejoice, O sons of Zion, and be glad in Yahweh your God; for He has given you the early rain for your vindication. And He has poured down for you the rain, the early and latter rain as before (Joel 2:23).

One of the most compelling and revealing passages regarding the latter rain and its clear timing is Hosea 6:1-3. We have continually noted in these writings that Yahweh afflicts the church for 2,000 years, and would do so for another 1,000 years if He did not establish the Elijah and cut these days short. This Elijah work thereby requires the latter rain, with the outcome that we ascend alive, even as we see set forth in these verses:

“Come, let us return to Yahweh. For He has torn us, but He will heal us; He has wounded us, but He will bandage us. He will revive us after two days (2,000 years); He will raise us up on the third day, that we may live before Him.

“So let us know, let us press on to know Yahweh. His going forth is as certain as the dawn [following 2,000 years of darkness]; and He will come to us as the rain, as the latter rain sent upon the earth.”

Thus we specifically see that the latter rain is at the culmination of the two days, 2,000 years, wherein He has wounded us. And as stated here, knowing Yahweh is indeed the Bride’s pursuit. This is what has driven me for more than fourteen years, and is why this writing is being made available. And as noted at the opening of this section, trying to discern the timing and fulfillment of the latter rain offers some perplexing questions. Let us consider three.

First, the former rain came on a Passover Pentecost; so can we expect to receive the latter rain on the same feast? Second, one of the testimonies of the latter rain seems to be the water that comes out from under the eastern gate in Ezekiel 47. That water is first a trickle that is on the souls of the feet, then to the knees, then to the loins, then deep enough in which to swim. In its continuing course, the leaves of the trees provide healing and it flows into the sea and heals it. So then is the latter rain a gradual outpouring?

In contrast, the third question is, maybe the latter rain is a sudden mighty endowment of power, as was the case in the former rain. This is testified as well in 1 Kings 1:32-40 where Solomon was anointed king at a spring called Gihon. (Gihon is also one of the four rivers that flowed from the garden of Eden.) “Gihon” means “bursting forth,” and this was precisely the effect when Solomon was anointed there—from out of obscurity he was suddenly king, causing his brother’s presumptuous banquet to abruptly come to a halt.

What then are the answers to these questions? To begin with, the latter rain absolutely cannot be associated with a Passover Pentecost. Here are some of the reasons.

First, a Passover Pentecost is already spent, having effected the former rain. That work overshadowed the first Bride and brought forth the body of Christ, Christianity.

Second, as testified in numerous ways, the church was supposed to receive 3,000 years. What would be the outcome of those 3,000 years? There are many evidences showing they would effect death. One evidence is the three hours of darkness that compelled Yahshua to declare from the cross, “My God, My God, why have You forsaken Me?” These 3,000 years would be the same certain death testified if Judah had given Tamar to his third son. And relative specifically to this examination of Pentecost, in Exodus 32:27-28 we find a clear and direct testimony of what a Passover Pentecost brings—on the first-ever Pentecost, 3,000 were killed. This is the promise that is associated with this Passover Pentecost—3,000 years of death. And, this was affirmed on that Pentecost when 3,000 were added (Acts 2:41).

Another testimony of this death is set forth in Leviticus 14. First though, we know that the dove is a type of the Holy Spirit. When Yahshua was baptized by John, we read that “the Holy Spirit descended upon Him in bodily form like a dove” (Luke 3:22). This is the same type we find when Noah sent out the dove after sending out the raven—again, the Holy Spirit. In Leviticus 14 there are two birds that were used in the cleansing of the healed leper. The first was slain over an earthen vessel over running water, the same water testimony at Yahshua’s baptism. The second bird was dipped into the blood of the first bird and then released alive.

Here we see the two outpourings of the Holy Spirit. The first outpouring, the first bird, effected death, which has been ongoing for 2,000 years. Remember, the entire work of the church thus far has been under that first bird, that first Pentecost. It is two loaves of leavened Pentecost bread that, like that first bird, cannot ascend to the Father—it could not be offered as a burnt offering.

In contrast, the latter outpouring, the latter bird, does not die but ascends alive. Therefore, it is quite clear that these two Pentecost works, these two birds, are distinctly different, and the latter rain CANNOT be associated with the death work of a Passover Pentecost. This holds true with any effort by the first Remnant or Christianity, as well as seeking to receive the latter rain on that specific feast day. I know this all too well.

This point is exceptionally important to realize, and begs two very important questions. If the former rain was obligated to a specific feast, does it not speak that the latter rain would equally be obligated to a specific feast? And if the former rain was evidenced by an identification with the Jubilee number, fifty, then is it not evident that the latter rain would have the same identification?

One evidence of this is found in 1 Kings 18:4 and 13 where Ahab’s steward, Obadiah, told Elijah, “Has it not been told to my master what I did when Jezebel killed the prophets of Yahweh, that I hid a hundred prophets of Yahweh by fifties in a cave, and provided them with bread and water?”

This is as strange a statement as Esther’s request for a second wine banquet (Esther 5:1-8), both passages looking to the same thing—the two outpourings of the Holy Spirit. But notice in the testimony related by Obadiah to Elijah that there were two fifties. Here we see the two Pentecosts, two fifties that produce a ten (Yahshua) at the nations level (100).

But, there cannot be a Pentecost unless there is something that gives the testimony of fifty days, again a Jubilee of sorts. “Pentecost” actually means “fiftieth,” so how can there even be a Pentecost without a count of fifty? This event cannot be on an ambiguous sliding scale like Christianity’s totally fallacious floating of Daniel’s-seventy-weeks tribulation period. It is as tied to a fifty as was the former Pentecost.

Christianity said that they had the latter rain beginning in 1948—the Latter Rain Movement. But if that was the latter rain, the second fifty, then where was that count evidenced? Do they have an ambiguous sliding scale on their Pentecost latter rain as well? The fact is, that movement was only a continuation of the former rain that is a leavened shortfall that leads to death—their last-effort attempt to effect the kingdom and Yahshua’s return. But the participants in that movement are now either dead or facing death.

The evidence is that there must be a feast other than Passover that is to be fulfilled, one that cannot be associated with death, and with it must be the testimony of waiting fifty days—a Pentecost. From all I have seen, this feast is the new-heavens-and-new-earth-building feast of Tabernacles. And as addressed in Trumpets, 2005, page 4, a Pentecost must be added to that feast in order to make it complete—it needed a third part, a body, in order to be alive.

In fact, close examination of the feasts reveals that there is only one place where a count of fifty can be added in like manner. Dedication, or Hanukkah, is an added feast, but it is a straight eight days. Purim is an equally added feast, but it is only a two-day feast. The only feasts that were set forth by Yahweh at the exodus were Passover and its Pentecost, along with Tabernacles. The pattern of Passover is a 1 – 7 – 1, Passover – Unleavened Bread – Pentecost. This is the same pattern of olive tree – lampstand – olive tree found in Zechariah 4—the breach of Christianity separating the two Remnant.

On the other hand, Tabernacles is a 7 – 1 pattern, Tabernacles and the great eighth-day holy convocation. Therefore, the only place to add a fifty in all these feasts, and in fact even begs for the addition of a fifty, is to add the essential promise-fulfilling ninth to Tabernacles—the latter-rain Pentecost! Thus the completed pattern would be 7 – 1 – 1, with the testimony of the uniting of the two Remnant. (This is, of course, the pattern of the revealing 7 – 1 – 1 trips up Mount Sinai as well, and the 7 – 1 – 1 presidents of the U.S., the seven dying in office.) Therefore, Tabernacles Pentecost is the sole possibility for the latter rain.

Continue to page 3 of Tabernacles Pentecost, 2008 for TWO TESTIMONIES

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