Christian Observer Hosea 6:3 Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come to us as the rain… The analogy between nature and grace is very close. God employs nature as a typal thing. He designs through it to image forth Diviner things. He would have us be observers of nature, to look through nature up to nature's God. Years ago, an observing writer told how he "viewed the ravages of winter as the Jews did the desolation of their temple when its expressive types and symbols were demolished or defaced by the Babylonian armies, and thus he viewed spring as the rebuilding of the creation-temple, in which are renewed all the sweet and significant emblems of the everlasting Gospel." In the same spirit may we consider the "early and latter rain," the second of the two images employed by the prophet Hosea. Now, we read about the "former and the latter rain" in other parts of Scripture as well as in Hosea. (Thus in Deuteronomy 11:14; Jeremiah 5:24; Joel 2:23; James 5:7.) Rain typifies and sets forth Divine influence and grace. It falls to fertilise where all was dry and fruitless. It falls to renew the face of the earth. It falls to ripen and mature the grain. In Judea the rain fell plentifully twice in the year. About September, and about March, if, chiefly and more copiously fell. Now, the month Abib, or March, was the first month in the ecclesiastical or holy year; and hence we have light thrown on the expression, "the latter rain in the first month." It may be observed, without any undue pressing of the similitude, that rain being the vapours exhaled by the sun, would cease to fall were the sun withdrawn from the firmament. The parallel between growth in nature and growth in grace, being clear, we are taught at once that Divine grace comes not apart from Him who, being the Son of God, died on the Cross for our sins, that through the Holy Ghost sent down, the fruitless soil of our fallen nature might have fertility — be quickened into newness of life. Now, it strikes us as interesting that, in the passages we have cited, beginning with the Book of Deuteronomy, and ending with the Epistle of St. James, there should be seen a certain order which we may follow as we try briefly to exhibit some truths suggested by our subject. In Deuteronomy, we read how God would give the first rain and the latter rain. Passing on to Jeremiah, we see how the people refused to fear the Lord who giveth rain both the former and the latter. In Hosea we read of the fuller knowledge to be enjoyed by those who serve the Lord. In Joel we read of the joy of the children of God to whom had been given the former rain. Then in St. James we read of the patience that becomes the Christian as he waits for the coming of his Lord. Undesigned as this order may be, it is nevertheless interesting. It suggests to us the thought of progressiveness. As the Christian dispensation is fuller, brighter than the Jewish; so the believer should advance, following on to know the Lord. Beginning, then, with the words of Deuteronomy, we read in Deuteronomy 11:13, 14 . — "And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the Lord your God, and to serve Him with all your heart and with all your soul; that I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil." As Israel sought spiritual blessings, so should Israel enjoy temporal blessings as well. These were the terms of the Divine covenant. Grace, free and undeserved grace, itself the outflow of the Divine love, would bestow these blessings. "Seek ye first the kingdom of God and His righteousness, and all these things (temporal necessaries) shall be added unto you." Thus the prophet Jeremiah speaks: "But this people hath a revolting and a rebellious heart,... neither say they in their heart, Let us.now fear the Lord our God, that giveth rain, both the former and the latter in his season." In the days of Moses, multitudes of the Israelites had turned from God. They entered not into the promised land, because of unbelief. On them "the former and the latter rain " never fell. So, in the days of Jeremiah, many feared not God, who yet saw how His covenant with nature was kept, and around whom privileges were gathered. The words of the prophet Hosea (Hosea 6:3) tell of the bright and blessed results of real repentance, "Then shall we know, if we follow on to know the Lord." We observe in this verse that "the latter rain" is placed before "the former"; and it may be just said by the way that "the latter rain " (malkusit, from a verb "to delay") was more probably that which fell in the autumn, and "the former rain" (jirah) that which fell in the spring; though this is questioned. (See Calmet's Dict.) Without seeing in this uncertainty any explanation of the precedence of "the latter rain" in the verse in Hosea, something perhaps may be inferred as to the inseparableness of "the former and the latter rain." Grace is glory begun. And so the apostle Peter speaks: "And hope to the end (or, 'hope perfectly,' τελίως ἐλπίσατε), for the grace that is being brought unto you (φερομένην) at the revelation of Jesus Christ." Life eternal being the knowledge of God, and of Jesus Christ whom He has sent, Divine grace, typified by the early rain, must cause this knowledge to take root in our heart. And then, little and limited though that knowledge be at first, like the shower's first drops, yet "we shall know, if we follow on to know the Lord." Where rain has come, rain will come. "They go from strength to strength." Sin, as they follow on, becomes less strong; God becomes more "the strength of their heart." So the prophet Joel speaks of the joy of Christians: "Be glad and rejoice in the Lord your God, for 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." In this verse, we are directed in the margin to observe that "the former rain moderately" is in the Hebrew "the... according to righteousness." In the Septuagint the literal rendering would be, "For He gave to you (the) food (τὰ βρώματα) towards (or 'with reference to') righteousness, and will rain for you rain early and late (latter), according as before." It does not seem quite plain bow we are to take the words, "the former rain according to righteousness," or "a teacher unto righteousness" (as Hebrews will have it), if they are not taken in some way to have regard to a teacher (perhaps Joel himself) typical of the Messiah. Concerning ourselves, however, with the rendering of our Authorised Version, "the former rain moderately" (or "in due measure"), we shall see that the children of Zion were to be glad and rejoice in the Lord their God, giving glory to Him who had kept and remembered His covenant, who had sent and who would send the shower to fructify the earth, and who had shed abroad in their hearts the very grace that shower should typify. "Be glad and rejoice"; your hearts have been disposed to holiness through Divine grace; God will perform the good work in you which He has begun. So spake the inspired prophet. And, in truth, joy becomes the Christian. But this joy, we remember, requires patience. And St. James, in the last passage remaining for us, speaks of "patience": "Be patient therefore, brethren, unto the coming of the Lord"; and he proceeds to employ an illustration fetched from the tiller and the field. In the purpose and promise of God, precariousness has no place; and between seed-time and harvest nature exacts her needed interval. Time is needed for the early, time for the latter rain to fall. So spiritually; and more also. Natural rain may be withheld; drought may be instead. Grace shall always come, if rightly sought. It cannot fail. Patience becomes the Christian; the Word of God sown in his heart shall not be left waterless. But a span separates the early from the latter rain. To none should the time be either too long or yet too short. "Be patient unto the coming of the Lord." And once again, there is encouragement in the thought of the rain, the latter rain, where there may have been a declension, where watchlessness may have been allowed, or where trial and temptation may have chilled devotion and zeal. Rain sought again, shall fall to revive. Never forsaken by a covenant God, penitent Israel, idolatrous and prayerless no more, will receive the blessing of abundance of rain: "he shall grow as the lily," and "revive as the corn." (Christian Observer.) Parallel Verses KJV: Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth. |
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