THE BEST IS BEFORE US –
THE LATTER RAIN
CONT., page 2
MORE ON HOW TO UNTIE THE DONKEY
In the writing, How To Untie A Donkey, we saw that the latter rain comes by the work of the Elijah, even as the former rain came by Yahshua. This was particularly evidenced by the conjugal nature of the release of the shemen, the fresh oil. These are the subject former and latter rains, establishing the two sons of fresh oil, the two Remnant. But most importantly, Yahshua was erected on the cross, some forty-nine days later the former shemen was released to the first Remnant Bride, and they were impregnated, resulting in the birth of the Body of Christ. Today, the Elijah must be erected, lifted up for good and not evil, the latter shemen released to the second Remnant Bride, impregnating them with the results of the birth of Immanuel. Once again we see that the outcome of the former rain was a shortfall, and the latter rain brings the fulfillment. The former births a flesh work, the latter births that which is from above.
We also saw that for legal reasons, undoubtedly Judas and Peter had to have been sent to untie the donkey(s). What is significant about the donkey? It equally testifies to the release of the former and latter rains; and it is the donkey, the latter rain, that brings the triumphal coming of Immanuel as King. So what then is significant about these two men? Judas was of the tribe of Judah (Judas and Judah are the same Greek word), and thereby had the legal right to untie the donkey’s colt from the choice vine (Genesis 49:11). Peter, on the other hand, had the legal rights to loose on earth that which has been loosed in heaven (Matthew 16:18-19). These two attest to the rightful authority to release the shemen; and as we noted, both men look to the fulfilling Elijah.
To help understand this better and provide even more supporting evidence to these matters, let is examine a most important account—the very words of Yahshua regarding the former and latter rains. In John, chapters 14 through 16, Yahshua laid out exactly what we have been seeing regarding these two rains and loosing the donkey. To begin with, in John 14:10-11, He told the apostles:
“Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves.”
Thus we see that Yahshua has authority from the Father because He is in the Father and the Father is in Him, and the works that He does are from the Father. After establishing this relationship, He then adds others into this union and effectual outcome. In the next three verses, 12-15, He now states:
“Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do, because I go to the Father. Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it. If you love Me, you will keep My commandments.”
So, the Son does the will of the Father; and if those who believe in Him do His will, then they are added into this relationship with its affirming evidence. And why do we bring this up? Because this statement from Yahshua has an unmistakable correlation to that which follows regarding the former and the latter rains. Keep in mind here, the rain falls at two different times. And, even as there were twelve apostles at the time Yahshua said this, there would be another twelve apostles at the time of the latter rain. Therefore, when Yahshua addressed the outpouring of the Spirit, He would need to testify of both of these works. This is very important to realize. People read this account in John 14-16 and think that He was only talking about the day of Pentecost. But that cannot be the case. As stated, there are two outpourings, and He had to speak of both, which He did. Let us see this.
In the very next verses in John 14, verses 16-17, Yahshua then states:
“I will ask the Father, and He will give you another Helper, that it may be with you into the age; that is the Spirit of truth, whom the world cannot receive, because it does not see it or know it, but you know it because it abides with you and will be in you.”
There are two points to note here first. To begin with, the pronoun “He” is not present in the subject Greek text, though added in most translations. Second, most translations say, “that He may be with you forever.” This is a tragic and entirely misleading translation, characteristic of the breach. The Greek word here for “forever” is “aion.” It is literally an age and DOES NOT have the connotation of being eternal in duration. Furthermore, the two Greek words preceding aion are “eis ton,” which accurately translated is “into the,” or “into the age.” Following is an example where these same two Greek words “eis ton” were translated correctly. Located just two chapters later, the identical phrase is used, only with regard to the world:
Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the [eis ton] world [John 16:21].
Eis is repeatedly used in the Scriptures to indicate “into,” such as:
“… into the wilderness” [Mark 1:12].
“… into all the truth” [John 16:13].
“… into the fire” [John 15:6].
Thus again, the phrase “eis ton aion” literally reads, “into the age.” Having established this, one must now ask the important question: What age? Here is where we begin to see how both rains are laid out in what Yahshua said in these three chapters, and what the Spirit is saying to us today. Our examination at this point is going to take some time to develop; but, in order to understand what is being said here, it is critical that we understand what is meant by “into the age.” Let us see.
Very helpfully, we find in the following passages that there are two ages that transpire in the church—the age that was present when the Scriptures were being written, and one to come at the completion of that age.
“Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come” [Matthew 12:32].
Jesus said, “Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, but that he will receive a hundred times as much now in the present time, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, age-abiding life” [Mark 10:29-30].
And He said to them, “Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times as much at this time and in the age to come, age-abiding life” [Luke 18:29-30].
Jesus said to them, “The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and the resurrection from the dead, neither marry nor are given in marriage; for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection” [Luke 20:34-36].
These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come [Ephesians 1:19-21].
Then we find in another passage simply a statement per the present age, though describing the age that follows:
“For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously, and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus …” [Titus 2:11-13].
Obviously, the age spoken of during the time they wrote these things, which is the time of Christianity, must come to an end. When does the age of Christianity come to an end? Already we see in the last quote an indication as to its end—at “the appearing of the glory of our great God and Savior.” Matthew 24:3 tells us essentially the same thing, where we read:
As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”
Then in this final passage, we find simply a reference to the age to come:
For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame [Hebrews 6:4-6].
These are incredibly revealing passages, and there are even more! We have already seen that the accurate translation of the Greek phrase “eis ton aion” is “into the age.” It is very helpful that this specific phrase is used elsewhere in the Scriptures, and we will now examine them as well. This will give us even greater insight into what the church truly is relative to these two ages. And keep in mind, we are examining all of these in order to understand what Yahshua was saying when He told the disciples, “I will ask the Father, and He will give you another Helper, that it may be with you into the age.” Let us now examine these other passages where this identical phrase is used, providing clear and much needed understanding. And as you will see, all but two of these verses were written by John, the writer of the book we are examining regarding the two outpourings of the Spirit. This gains even greater significance since three of these verses deal with not dying, and Yahshua stated concerning John, “If I want him to remain until I come, what is that to you? You follow Me!” (John 21:22). In the John kingdom the elect do not die. Here now are the verses using “eis ton aion.”
Seeing a lone fig tree by the road, He [Yahshua] came to it and found nothing on it except leaves only; and He said to it, "No longer from you shall there be fruit into the age [eis ton aion]." And at once the fig tree withered [Mathew 21:19].
Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is a slave to sin. The slave does not remain in the house into the age [eis ton aion]; the Son remains into the age [eis ton aion]. So then, if the Son frees you, you will be free indeed” [John 8:34-36].
“Truly, truly, I say to you, if anyone keeps My word, he will surely not taste death into the age [eis ton aion]” [John 8:51].
“... and everyone who is living and believes in Me will surely not die into the age [eis ton aion]” [John 11:26].
The world is passing away, and its lusts; but the one who does the will of God lives into the age [eis ton aion] [1 John 2:17].
Are you seeing that this phrase “into the age” is relevant specifically to the age that was to come? Here are two more like attesting passages; but they include another use of the word aion, yet in the form “aionios,” meaning “age-abiding.” We already saw the use of this latter word in two passages above—Mark 10:29-30 and Luke 18:29-30. In them is the promise of age-abiding life in the age to come—“and in the age to come, age-abiding life.” Let us now see what else the Scriptures say regarding this age to come.
“Truly I say to you that all sins shall be forgiven the sons of men, and whatever blasphemies they shall have blasphemed; but whoever blasphemes against the Holy Spirit has not forgiveness into the age [eis ton aion], but is guilty of age-abiding [aionios] sin” [Mark 3:28-29].
“... but whoever drinks of the water that I will give him shall not thirst into the age [eis ton aion]; but the water that I will give him will become in him a well of water springing up to age-abiding [aionios] life” [John 4:14].
Thus we see that not only is there age-abiding life, but also age-abiding sin. What then can all of this mean? Before answering this, let us now lay out the events that characterize these two distinct ages clearly spoken of in these passages. We will begin with the first age, that being the age of the church that is essentially the period of Christianity—the two parts, or 2,000 years of the church that we addressed earlier. From all the above passages we see that the age of Christianity is characterized by:
Now let us lay out from these passages the qualities of the age that follows, which is brought into contrast with the preceding age.
Do you see what is being laid out here in all of these passages? The first age spoken of is the age of Christianity. It is a shortfall death work; and what one does in that age can determine whether they will enter into the next age. So what is that age? It is the age of the Millennial reign of Immanuel, when those who ascend alive in the first resurrection will rule and reign with Him for a thousand years, and as specifically promised will never die. Only now, after 2,000 years of Christianity, can these promises concerning this age even be fulfilled. Because of timing, everyone before us has died and gone to the grave—they sleep. But today, we have the opportunity to be the obedient people and fulfill the promise that those who keep Yahshua’s word will enter “into the age” and not taste death.
These are those who will be age-abiding. This is the Millennial age that men have looked to for thousands of years. Those in the entire Old Testament have all reckoned time with the hope of the awaited age of the Messiah. Throughout the centuries everything focused on this, and even moreso in the church period. The apostle’s question to Yahshua focuses on this day when they asked, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?” There is a longing for the end of the age that man his been in for 2,000 years, and the beginning of the Millennial age. And this is precisely the time Yahshua was speaking of when He told those same apostles, “I will ask the Father, and He will give you another Helper, that it may be with you into the age.” Thus we see that, once again, He was not speaking of the former rain here, but the latter rain.
Keep in mind once again that the former rain actually looks to the true fulfillment in the latter rain. And remember, the kingdom came early and the true fulfillment had to breach. There is no question that the Holy Spirit was with the church for those first 2,000 years, but what you are about to learn evidences that there was a very important distinguishing difference in what was promised by Yahshua regarding these two rains. Everything we have learned in this section has been laid out to get us to this next consideration. Let us continue.
In John 14:16-17, this three-chapter-long address regarding the former rain and the latter rain began with Yahshua’s opening statement:
“I will ask the Father, and He will give you another Helper, that it may be with you into the age; that is the Spirit of truth, whom the world cannot receive, because it does not see it or know it, but you know it because it abides with you and will be in you.”
We have seen that the age spoken of here where the Helper, specifically the “Spirit of truth,” will be given is the fulfilling Millennial age. For clarity sake then, one could restate the first part of this passage: “I will ask the Father, and He will give you another Helper, that it may be with you into the [Millennial] age.” This is indeed Yahshua’s goal and purpose; but, He also knew that He was early and the church was early, and that the outpouring of the Spirit would breach. Even so, He set this forth at the very outset of what He was saying here, yet it was a promise specifically for the latter rain in the Millennium.
Equally important to note, we see that Yahshua set forth here the purpose of the outpouring of the Spirit in the latter rain: To provide the “Spirit of truth, whom the world cannot receive, because it does not see it or know it, but you know it because it abides with you and will be in you.” Did the first Remnant apostles know the Spirit of truth? Only slightly; for again, it would breach. Let us continue and you will see in the verses and chapters that follow the two distinctly different outpourings of the Spirit.
In verse 16, you will notice that the word “give” is used, indicating a right to possess—“He will give you another Helper.” But following this initial statement regarding the intent to give the Spirit of truth, another word is used when actually fulfilling the former and latter rains. This is first seen in John 14:26, where we read Yahshua’s additional statement:
“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.”
There are three important things to note here. First, it says here that the Holy Spirit is being sent, but not specifically the Spirit of truth. Second, specifically the Father sends the Holy Spirit—“whom the Father will send in My name.” And third, the Greek word here for “send” (#3992) is a different word from “give” (#1325), as we read in verse 16—“He will give you another Helper, … the Spirit of truth.” There is a distinct difference between giving something to someone and actually sending it. And remember, you have to factor in the breach. Why are these distinctions so important? Let us see.
It is quite interesting that upon telling the apostles what we just read, Yahshua then changed locations. One would never know this were it not recorded, for the subject matter indicates no change whatsoever. But in verse 31 of John 14, Yahshua says, “Get up, let us go from here.” This is a very strange thing to add at this point, for it seems wholly irrelevant from the message; but, when we examine what Yahshua next says about the Holy Spirit, there is indeed a change.
We have already seen that it says that the Father would send the Holy Spirit—“whom the Father will send in My name.” Now in John 15:26-27, this changes. Here we read:
“When the Helper comes, whom I will send [#3992] to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, and you will testify also, because you have been with Me from the beginning.”
So does the Father send the Spirit now? No. Now it is the Son who is sending the Spirit, not the Father. Also, the passage in John 14:26 before they changed locations stated that the “Holy Spirit” would be sent. But now, you will notice that the “Spirit of truth” is being sent. This is what was promised to be given at the beginning of this entire account—“He will give you another Helper, that it may be with you into the [Millennial] age; that is the Spirit of truth” (John 14:16).
What else do we see on this side of the change in location? Yahweh gives not just one testimony of specifically Yahshua sending the Spirit of truth, but a double-portion of the Spirit of truth in that this is repeated in chapter 16. In verses 7-8 and 12-14 we read:
“But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send [#3992] Him to you. And He, when He comes, will convict the world concerning sin and righteousness and judgment.
“I have many more things to say to you, but you cannot bear them now. But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose it to you.”
What is one of the outstanding qualities of the second Remnant? They have eyes to see all things clearly. The first Remnant was a Leah, who had weak eyes, which was followed by the blindness of Christianity. Not so with the second Remnant. They are sent into the Shelah third part Millennial period of the church, and their eyes are opened. Paul saw some of what we are seeing, but it was unlawful for him to even speak of it (The Third Heaven). But today, Yahshua has sent the Spirit of truth, and for that reason we are seeing things that no man, or even the angels have ever seen. Why now? Because it is all a matter of right timing and right government.
Further confirming that this is relative to the latter rain and the second Remnant, is that the John-the-Baptist message of the Elijah who prepares the way for Immanuel is specifically to repent, the kingdom of heaven indeed being at hand. Elijah is equally the preacher of righteousness (2 Peter 2:5), the Noah, convicting the world concerning sin and righteousness and judgment, preparing the way for Yahweh’s Spirit to cover the earth.
So then, do you see the two rains of the Holy Spirit spoken of here, separated by Yahshua’s most unique statement, “Get up, let us go from here”? The former rain was understandably not that which was promised to be given by the Father—the Spirit of truth. They indeed received the Holy Spirit, and it was sent by the Father. But the latter rain, promised in John 14:16 for the Millennium, is the Spirit of truth, is sent by Yahshua, and is even stated here twice.
I hope you see these highly important and revealing differences. Again, in the former rain the Holy Spirit is sent by the Father, but in the latter rain the Spirit of truth is sent by Yahshua in double portion. Now, once again, how to untie this donkey?
As noted in the opening of this section, just before Yahshua began speaking concerning the former and latter rains in John 14:16, in verses 10-11 He told the apostles:
“Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves.”
Again, we see that Yahshua has authority from the Father because He is in the Father and the Father is in Him, and the works that He does are from the Father. After establishing this relationship, He then added others into this union and effectual outcome. In the next three verses, 12-15, He then stated:
“Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do, because I go to the Father. Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it. If you love Me, you will keep My commandments.”
As we noted, the Son does the will of the Father; and if those who believe in the Son do His will, they are added into this success and its affirming testimony. But most important to note here, in the very next verse He makes the promise regarding the latter rain in the Millennial age—“I will ask the Father, and He will give you another Helper, that it may be with you into the [Millennial] age; that is the Spirit of truth.” Is it not obvious then that what was just said is related to this matter of the latter rain? Does not Yahshua here look to the time of the post-breach obedient people who will prepare His way? Very much so, and this is our hope today.
So what can we see in this regarding the latter rain and how to untie this donkey? As we are seeing, this is what the entire discourse in these three chapters in John is all about.
We have seen in When Elijah Comes and How To Untie A Donkey that, evidenced by both Judas and Peter, it is the Elijah who must untie the latter rain donkey, preparing the way for the coming of Immanuel. One of the evidences of this is that even as Yahshua was lifted up on the cross and some forty-nine days later came the shemen, so it is that when the Elijah is lifted up, in equal regard the shemen of the latter rain would follow. Therefore, the question is raised here: Who then untied the former rain donkey? It is rather obvious that the answer to this would most certainly be Yahshua. But, let us look at this more closely and see its evidence.
We have already seen in John 14:16 that Yahshua ascended to the Father and asked that He send the Helper. We have also seen that the former rain was then sent by the Father. Therefore, can we not say that in this case Yahshua untied the donkey? Indeed so. This is testified in John 14:26, where we read: “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.” Thus, it was in the name of Yahshua, who made the request, that the first donkey was sent. Yahshua untied the donkey.
But then in this progression, we now find Yahshua being the one to send the next donkey.
When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me” [John 15:26].
Therefore, does it not seem that what He was saying in John 14:10-15 concerning the continuation of this effectual relationship to those who believe, would apply more specifically to the release of the Spirit of truth—the latter rain? Indeed. If the Son asked the Father to send the Helper, and the Father sent the Holy Spirit in the Son’s name, and this process was then extended to man; does it not seem that the Elijah would then ask the Son for the latter rain, and that He would send it? The Son asked the Father, who sent the former rain; and the Elijah asks the Son, who we see sends the latter rain. In John 14:13-17 we read regarding this very process, as well as His instruction to even make this request:
“Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do, because I go to the Father. Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it. If you love Me, you will keep My commandments. I will ask the Father, and He will give you another Helper, that it may be with you into the [Millennial] age; that is the Spirit of truth.”
Again, do you see the synergy in these verses—the clear relationship between Yahshua and those who request the latter rain in the Millennial age? Asking “anything” in His name is certainly tied to asking for the latter rain that not just the Elijah is to make request for, but every Bride member who is a part of the corporate Elijah. Yahshua instructs us to ask, and we do so.
Now the final question is: When does the Millennial age specifically begin? At the time of this writing, the answer to this is yet to be proven. There is hope that legally the Millennial age began at Passover, April 25, 2009, according to the New Millennial Calendar. (Read the blog posting, “Passover, 2009.”) But also at this time, we have to see what Yahweh might do in my trip to Britain. Everything is dependent upon what Yahweh evidences in the days before. We the Bride are in the place of seeing Yahweh’s back (The Promise, page 3, Exodus 33:20-23), what He has done and is doing; and when we see Him fulfill the next step of this walk, we will then know more accurately where we are in His work. We are immensely grateful for what He has done in the Bride and what He has shown us up to now; but wherever we are in His work, we can most certainly ask now for Him to establish, equip, and fulfill His promised Bride and its latter rain. This we do.
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