Favorite Sermon Add to Playlist
Photo of Eugene Prewitt

The Latter Rain and Intercession, Part 1

Eugene Prewitt


Eugene Prewitt

Director, The Institute of East Asia Training (IEAT)




  • August 19, 2006
    3:45 PM
Logo of Creative Commons BY-NC-ND 2.0 a.k.a. Music Sharing

Copyright ©2006 GYC Southwest.

Free sharing permitted under the Creative Commons BY-NC-ND 2.0, a.k.a. Music Sharing, license.

The ideas in this recording are those of its contributors and may not necessarily reflect the views of AudioVerse.


This transcript may be automatically generated

Does anyone remember anything from the talk on Laodicea this morning? Who remembers something there just mentioned? I’m sorry…in the back.


[Audience: Inaudible]


What do you remember?


[Audience: I remember…(inaudible)]


Yeah, exactly, the wealth of Christianity is faith and love, and they work together.


Does someone else remember anything from this morning?


[Audience: Not the least grain...]


Not the least grain. A sister after the meeting challenged me, saying that that word “least” might mean “not one grain” instead of “not the smallest grain.” So I tried to look it up in my Hebrew lexicon between then and now, and well, it’s ambiguous. It could either mean the smallest one or not one. But, you know, if not one, that means also not the smallest. So, it works, and I’m happy with that.


Does someone else remember anything else from this morning? Yes.


[Audience: A great deal of sentiment and no love?]


Alright. Sentiment is something that humans are given. We have more or less of it, but it never differentiates Christians from non-Christians. That is certainly the truth. Do you remember anything else?


[Audience: Inaudible]


Isn’t that interesting? Those are two of the many hundreds of words only heard twice in Greek. That’s exactly right, and I’m glad. Yes.


[Audience: …the voice of the prophet.]


Okay, the bear. That bear is such a metaphor for us. How God treats people that reject or treat with disrespect His prophet. Do you remember anything else?


[Audience: Faith and love, what Jesus looks for.]


Alright, that faith and love…and what is faith, I mean, a working definition I gave you to experiment with anyway in your Bible study?


[Audience: Living by every word.]


Faith is living by every word that proceeds from the mouth of God. Yes.


[Audience: Necessity of the Holy Spirit.]


And that is what our meeting is about today. I mean, that’s a big part of what we’re going to talk about in the next 45 minutes, that we need the Holy Spirit. That Spirit is the One who makes that robe of righteousness apparent to other people. That’s true. Yes.


[Audience: A mild extrapolation on the wretched in Romans 7 and Revelation. It’s interesting that the people…Romans 7…Christian experience…wretched in Revelation 3, they don’t realize that their wretched.]


It’s very clear, at least in Revelation 3, that wretched and naked, those words can apply to the same people, and I think they wouldn’t be so confused about the word naked. And that’s certainly true.


Do you remember anything else from this morning? Yes?


[Audience: You used your Bible a lot.]


So, that’s not going to change. I appreciate what Brother O’Ffill was saying about the wisdom of experience. I don’t have it, so this is what I have, and the prophets had experience and experienced a prophetic one. We’ll stick with this. Someone else?


[Audience: How did you come up with a lot of those verses and link them together?]


You mean, a question like, how do you study the Bible?


[Audience: Kind of like that, yeah. The way you link it together, it all makes sense. You know, it’s all contextual and really well put together.]


Praise God. Let me give a 40-second answer to that, and then if there’s time later, maybe a 15-minute answer to it. The 40-second answer is, if you go to The Great Controversy, you’ll find there that one of the men who helped Brother Luther out of his dungeon experience was Staupitz. Staupitz helped give the gospel to Martin Luther. Martin Luther learned and grew and passed beyond Staupitz in many ways, and there came a point when Staupitz asked Martin Luther, “How do you study the Bible?” And I think some of you read in The Great Controversy Luther’s answer. He said, and I’m summarizing in my own words, but he said, “You can ask me a lot of things, and I’ll tell you, but this one thing I can’t help you with.” He said that, the summary of his answer was that God is the One who helps us find the truth here. I’m sorry to confound it in my head with something that Tyndale said that was related. Anyway, later maybe some more information on this. Yes?


[Audience: Inaudible]


I sure did, and I didn’t give enough proof for the idea that our part is to just hold on. I did say it, and I could prove it now, but what I proved to you is that God’s part is to finish the work. He takes that responsibility. How many of you have pen and paper with the intention to take notes at this meeting? Okay, for the benefit of those who did, if you’ll get out your pen and paper, I’m just going to give you a list of Scriptures right now that we’re not going to look up. I’m going to tell you what they teach, and we’re going to go on to something else. Alright? Pen and paper, here come the list of Scriptures.


[Audience: Does anybody need pen and paper? Yes? A few. Okay, there are like 1,000 pens here…and you can use the back of…]


There are a lot of pens there on the floor.


[Audience: There are Restoration pens, and if you’d like to go to Restoration, you may need to take a pen.]


So, for those who might listen to this recording later, the pause is that we’re waiting for people to collect pens and papers, and it’s a good time for you to make sure you have pen and paper.


So, again, this list of verses, what they teach together is that they are proving the idea that the responsibility on us is to hold on. That’s the burden God lays on us. Matthew 24:12 and 13; 1 Corinthians 15, verses 1 and 2; Romans 11, verses 19 through 22; 2 Peter 2, verses 19 through 21; Hebrews, chapter 10, verses 35 through 39; Hebrews, chapter 3, verse 6; 1 Timothy, chapter 5, verse 12. That’s right, and that’s enough points to prove it. Yes?


[Audience: Do you mind giving the first few again?]


Matthew 24, verses 12 and 13, and 1 Corinthians 15, verses 1 and 2.


[Audience: Thank you.]


You’re welcome.


Turn with me in your Bibles to Numbers, chapter 14. Numbers 14 is the end of the story about the 12 spies. It’s interesting that in chapter 13 all 12 of them are named, but you only know the names of two of them.


Yes, that’s exactly it.


Numbers, chapter 14, and we’re going to begin reading in verse 9. Joshua is speaking, “Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones.” What we’re going to be noticing, starting in this passage and moving on, is a pattern. Maybe I can describe the pattern for you to begin with, and then you can watch for it. The pattern will be that the people of God will be in sin or rebellion; that’s step one. Step two, they will rise up against God’s faithful.


Now we’ll go to step three, “And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel.” Step three is that the glory of God appears in His temple. What’s step one? The people are in sin. Step two, they rise up against God’s faithful few. Step three, the glory of God appears.


Verse 11, “And the Lord said unto Moses, ‘How long will this people provoke Me? how long will it be before they believe Me, for all the signs which I have shown among them? I will smite them with the pestilence, and disinherit them.’” Step four is God threatens to destroy the people. Step three was the glory of God appeared. Step four is that God threatens to destroy the people, and in one way or another God communicates that He’s not going to destroy His faithful few, but He will use them to raise up a new and holy body of people.


In verse 12, I think for some of us, that would have been a flattering thing to hear God say to us, flattering to hear God say that of all of His people, He’s going to take us, the few of us, and use us to raise up a new and mighty body of more pure and precious believers.


Verse 13, “And Moses said unto the Lord, ‘Then the Egyptians will hear it.’” And I’m about to summarize verse 13 through verse 19. Step five is God’s faithful few intercede for the rebels. That step before is really like this, God indicates that He’s going to make a separation, and He’s going to build up this one class and destroy the rest, and in the fifth step, at least in this chapter, we’ll see it elsewhere, God’s people seem to not jump on this opportunity, and instead they pray for the people.


Verse 20 is incredible, “And the Lord said, ‘I have pardoned according to thy word.’”


Turn to chapter 16. Chapter 16 is the story of Korah, Dathan, and Abiram. For those of you who like to find gospel tidbits throughout the Bible, there’s a gospel tidbit in this story. You know the children of Dathan and the children of Abiram were destroyed when the ground opened up and swallowed everyone, but the children of Korah were not. In fact, many of the Psalms are written to the children of Korah. The reason was that God never destroyed children arbitrarily. He destroyed children when they partook of the spirit of their parents, and the children of Korah refused to partake in the spirit of their father, and they were not destroyed.


Numbers chapter 16, and we’re going to begin reading in verse 19, “And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation.” We’re sort of skipping into steps one and two already. Step one, there was rebellion under these men. Step two, they gather against God’s faithful people. Step three, “And the glory of the Lord appeared unto all the congregation.” Step four, “And the Lord spake unto Moses and unto Aaron, saying, ‘Separate yourselves from among this congregation, that I may consume them in a moment.’”


Does this sound familiar to us? God calls them to separate. There are many people today who hear God calling them to separate, just like Moses did. What did Moses do when he heard the call to separate? Verse 22, “And they fell upon their faces, and,” began to pray. There’s a whole difference in Numbers 16 and Numbers 14, though. In Numbers 16, instead of Moses praying that God will spare all the people, Moses prays like this, he says, “Why are you going to destroy the whole church when it’s really just a few rebels that are causing the problems?” and in Numbers 14, when Moses prayed for the whole church, God pardoned the whole church. But in Numbers 16, when Moses prayed for everyone except the few, God pardoned everyone except the few, and before you go a few verses further, God agrees to Moses’ arrangement, and the ground opens up and swallows the rebellious few.


The question is, was Moses right in supposing that the rebellion was really just a few and that the whole congregation was basically holy? That’s what Korah had said earlier in the chapter. Korah said that the whole congregation is holy, every one of them. Moses, in a way, echoed that in his prayer.


Look down at verse, this isn’t the evidence for that, we’re looking at the next day. Look down at verse 41, “But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, ‘You have killed the people of the Lord.’” We’re already to step two. Step one, the next day there was a rebellion of murmuring among the people, and it came to the point where they united against God’s faithful few.


Verse 42, “And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the Lord appeared.” Step three. “And Moses and Aaron came before the tabernacle of the congregation. And the Lord spake unto Moses, saying, ‘Get you up from among this congregation, that I may consume them as in a moment.’” Step four.  “And they fell upon their faces.” Step five.


Are you noticing a pattern so far that we’re watching here? I love another gospel tidbit in this part of the story. Aaron is the man who led out in the apostasy of the golden calf. That was very wicked. I mean the kind of wicked that I’m surprised he lived through it. There are many of us with the mentality that if we know someone who has that kind of wicked experience of apostasy would write him off as permanently disabled from ministry. Why did Aaron fall for the golden calf? He was afraid for his own life. It was the fear of the people that led him, and now, in Numbers 16, he has a perfect opportunity to respond to fear and to quick get away before God destroys the people, and what does Aaron do in this passage? He runs in with a censor between the living and the dead and stops the plague by offering to take it on himself. We need to give people more room to change the way they are, to believe that God can change a weak and vacillating man into a strong man that will do right under pressure.


Let’s review yet what we’ve been seeing. For those of you who are just coming in, we’ve looked at three instances in Numbers 14 and 16 of a simple pattern, a pattern where God’s people are in rebellion and where they gather against His faithful few, and that when this happens, seemingly unrelated, I mean, how it fits in is hard to say, but suddenly over in the sanctuary a light begins to shine and it’s the glory of God. And at that point, God’s faithful few commune with God in the sanctuary and they feel like they hear God saying to them, in fact in the story they do hear it, God is saying, “Separate from this people; I’m going to destroy them and make of you a better and a holy nation.” And yet, in every one of those cases, God’s people don’t follow through with the separation. They hear, when God says, “Separate so I can destroy,” they hear another unspoken sentence, and that is, “If you don’t separate, I will not destroy.” They hear it because they have a love for the people and are searching for a way to help them.


Turn with me to Numbers, chapter 20, Numbers, chapter 20. The story is the lack of water and the famine and the people wanting to go back to Egypt. I’ll begin reading in verse 2, “And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.” Steps one and two are combined together again. The people are murmuring and they gather together against God’s faithful. Verse 3, “And the people chode with Moses, and spake, saying, ‘Would God that we had died when our brethren died before the Lord!’” They’re referring back to chapter 16. Who are they calling their brethren? Korah, Dathan, and Abiram. Verse 4, “‘And why have you brought up the church of the Lord into this wilderness, that we and our cattle should die there? And wherefore have you made us come up out of Egypt, to bring us in unto this evil place?’” Verse 6, “And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them.” It’s the same idea, just reversing steps three and four, but maybe it’s just all together at once when it was happening.


Something a little different does happen here. Moses and Aaron do pray for the people, they even begin praying before God makes that call to separate. So, you never find in Numbers 20 the call to separation. Why? Because they began to pray before it even came. But also Moses became irritated. Because he was irritated, he struck the rock, and because he struck the rock, he wasn’t able to go into Canaan, though God was able to resurrect him soon after and take him to Heaven as the first one ever resurrected from the whole wide world.


If I could just suggest to you the reason why he couldn’t be forgiven and go in. God intended the story of Numbers to be a metaphor of the end of time. He intended for it to be a picture to teach us what would be happening in our own day. He intended to teach by the stories in these three chapters and the story in Exodus 32 that there would be call after call after call, five of them just in this short period of time, for the faithful to leave the large body and let God punish it like it richly deserves. But that all of those calls would be tests of the love of God’s faithful few, to see if they really love the people. If they really love the people, then they would intercede and pray that God would spare them. But if they didn’t love them, then they would go ahead and separate to let them get their rich desserts. Moses passed that test the first time, the second time, the third time, the fourth time, and almost the fifth time. But when he struck the rock, he became incapable of representing what God requires of you, because it’s those whose love endures unto the end that shall be saved, and they’re the ones who are going to be translated. If Moses’ love had endured to the end, he would’ve gone to Canaan, which would be a symbol of you being translated without seeing death, as a symbol of how God intended for this whole system to work.


Turn with me in your Bibles to Psalm 106 and verse 23, “Therefore [God] said that He would destroy them,” this is one of those five stories; they’re all the same, “had not Moses His chosen stood before him in the breach, to turn away His wrath, lest He should destroy them.” The thought I want to draw out from Psalm 106 is that God was serious when He was talking to Moses and Aaron. It’s not that He seriously wanted them to separate, but He was serious in that if there had been no intercession, He would have destroyed them. He seriously needed intercession on the part of the faithful few for the rebellious many. What would God have done if there had been no intercession? That’s not left to our imagination.


Turn with me to Ezekiel 22. Ezekiel 22 is the story of the 10 tribes of Israel. I live in Arkansas, and recently I was speaking in Washington State. Those are the two national headquarters of the Militia Movement. I don’t know if you know what the Militia Movement is. Unfortunately for you in the future, many of them are Sabbatarian, and what may be beneficial is that most of them are feast-day-keeping that are Sabbatarian. Also, there’s a reason for that. It’s because they’re white supremacists who believe that the Caucasian race is the 10 lost tribes, and that they are the recipients of God’s special blessings. Just so you know, though I’m from Arkansas, I don’t buy into this at all.


In fact, Ezekiel 22 explains that you’ll never find the 10 tribes. Look with me at verse 30, “And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.” Was God looking for an intercessor after the death of Elijah and Elisha? God was looking for an intercessor. Was Elijah an intercessor? He was and so was Elisha. But when they died, God was still looking, and did He find another? Verse 31, “‘Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads,’ saith the Lord God.” The 10 tribes are gone. God looked for an intercessor, did not find one and rewarded them according to what they richly deserved; they were destroyed.


Turn with me in your Bible to Job, chapter 42. Job 42 is the end of the story of Job where God communes with Job in a very direct way, and Job hardly repents, but it doesn’t say what he repents of, because what God said about him is that he said the right things. Will there be a time when God’s faithful will feel like their life has been one serious mistake and not be able to bring any particular sins to their mind? There will be a time like that. Verse 7, “And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, ‘My wrath is kindled against thee, and against thy two friends: for you have not spoken of me the thing that is right, as my servant Job has. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that you have not spoken of me the thing which is right, like my servant Job.’”


Did God want to deal with these men after their folly? It’s very apparent that it was not in His heart to want to do that. Is it possible that He would’ve had to do that? What was He looking for to avert that? The intercession. And would it do for them to intercede for themselves? It wouldn’t, and in fact, that is so true about so much of the church today. So, they did go to Job, and Job did pray for them. And maybe the key thought of this talk, we’re going to come to it just now, is in verse 10, “And the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before.”


What I want to suggest to you and then give you evidence of it as we go on, is that Job’s experience is a metaphor of the end of time. That God wants to show that at the end of time He’s expecting His faithful to pray for their friends. He’s expecting if they have unfaithful friends that they’re not dividing themselves, and they’re not separating, becoming their own little body, that they’re interacting though they’re not falling in with the crowd. He’s expecting them to pray for their friends, but when they do, as an unexpected reward to them, while the probation of their friends is elongated, their own personal spiritual experience is going to be turned around. The struggles and the pains and the troubles, the hard things they’ve been dealing with are going to be changed by the latter rain. They are going to receive twice the outpouring of the Spirit, if I could use the metaphor of the twice in this passage, God is going to give them just what they’ve been looking for when they pass that test of an enduring love.


Turn with me in your Bibles to 1 Samuel, I’ll tell you what chapter when I find it, chapter 12 and verse 23, 1 Samuel, chapter 12 and verse 23, “Moreover as for me…,” this is the story of Samuel when he was rejected he thought, but truly they were rejecting God as their king. And then after the rejection, you remember that there was thunder and lightning when there shouldn’t have been any that scared the people to death. They began to remember some of their church history, things like Egypt, for example, where there was thunder and lightening with that hail, and they were fearing for their lives. They came to Samuel and said, “Samuel, please pray for us,” and that’s where we pick up verse 23. Samuel answers, “Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you.”


Let me just ask you, to whom did Samuel owe the responsibility of praying for the people?


[Audience: God.]


We ought to understand it that way. It’s not that Job owed the responsibility to his three friends; he owed it to his Savior to pray for them. It’s not that Moses owed those rebellious people under him anything like prayer, but he owed it to his Savior to pray for them. And if Samuel had refused to pray for the people, he said it would have been a sin against who?


[Audience: God.]


But was that all he had to do? The end of verse 23, “But I will teach you the good and the right way.” That’s not just Samuel. Moses had the same mentality. In fact, God’s people have understood this, that they have a two-pronged responsibility. Maybe they’ve understood the second one better. A responsibility to teach, and what do we see in these passages? A responsibility to pray.


Turn to the book of Jeremiah, while I hunt for a passage to show you there. It’s in the teens, I’m pretty certain. It’s chapter 15. Jeremiah 15, we’re not going to read much, I just want to make a simple point from the beginning of the chapter. Jeremiah 15 and verse 1, “Then said the Lord unto me, ‘Though Moses and Samuel stood before me…’” When God was looking for models of intercession, what two names came to His mind?


[Audience: Moses and Samuel.]


That’s the point I wanted to bring to you, that when you read the stories of Moses and Samuel, you’re reading model stories for the way we are to relate to the problems going on in God’s people. Jeremiah 15 is kind of sad in that respect. It says, “Though [they were there], yet my mind could not be toward this people: cast them out of my sight and let them go forth.” And if I could just summarize what you would learn if you studied Jeremiah 15, what I think you would find is that when you pray for rebellious people, you are not praying that God will clothe them in righteousness. And when you read there in Numbers that God pardoned them, it’s not that pardon was written against their names in the Book of Heaven, the same way it is when you ask for forgiveness and confess your sins. What you’re praying for is for a lengthening of their probation. You’re praying that God will spare them so that they have a chance to learn and to know.


In Jeremiah 15, when God said, “Even if these people prayed, there wouldn’t be any longer probation,” what He says later in the chapter is that there is hope for their children. When God rejects His people for wickedness, check this thought in your own Bible study, He doesn’t reject typically the church; He rejects the generation and gives a chance to the next one. And when he was going to reject a church, He gave a 490-year advance warning, because it’s a very confusing thing that you need to know ahead of time, what’s going on.


Turn with me in your Bibles to Joel, chapter 2, Joel, chapter 2, and we’re going to begin looking at verse 17. It says, “ Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, ‘Spare thy people, O Lord, and give not Your heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, “Where is their God?”’”


Some background and some context of this passage. Joel 2 is about the Day of Atonement. It’s speaking about our day. It speaks in verses 12 through 14 about the experience of the Day of Atonement, the experience of putting away sin, of searching your own heart and seeking to come into harmony with God’s plan. That is a first step. I hope we’re partaking in the first step. If we’re not partaking in the Day of Atonement, we’re not ready for the step I’m speaking of, the step of intercession.


Let me say this thought again, in Joel 2, in verses 12 through 14, it describes the experience of searching your heart, agonizing with God, putting away your sins on a day-to-day basis; this is what’s required during the antitypical Day of Atonement. If you’re not doing that, your life compares more to Job’s three friends than to Job. But when you begin to take part in the Day of Atonement, to search your heart and to put away your sin, when you’ve had that experience, there comes a time when you become very painfully aware of your own spiritual declension and of the spiritual declension all around you, the weakness that’s there. If that spiritual declension makes you sad, you meet one of the qualifications of another famous chapter, Ezekiel 9. And if it leads you to pray earnestly that God will prolong the probation of His people, you meet the qualification of Joel, chapter 2, verse 17.


If I could teach you what we would’ve learned if we studied Numbers 14, the prayer that we just summarized, verses 13 through 19, what kind of arguments did Moses use in his prayer? We already mentioned the ineffective argument of chapter 16. That argument was that the people generally are pretty good, so don’t destroy them. Was that an effective argument? Why, it was proven within 24 hours to be entirely bogus. The very people that Moses prayed that God would spare them, what did they do the next day? They rose up to kill him. But the effective arguments are in Numbers 14. It’s, “God, for the sake of Your own reputation. Because Your power has been associated with the history of this people, and Your truth has been associated with these people, if You destroy these people, people will think ill of the truth and it will mitigate the power of the history.”


If I could say that in a simple way, God’s glory is connected with the rise of the Advent movement and of the Adventist church. The Sabbath is associated with Seventh-day Adventists. The truths about the investigative judgment are associated with Seventh-day Adventists, and if the Seventh-day Adventist Church was to be destroyed, to many people out there that are faithful, it would look like conclusive evidence that those doctrines were false.


“God, for the sake of Your own reputation, please pardon this people.” Then Moses prayed, “Also because You’ve pardoned them in the past, and You’re not changing.” You know, God loves us to argue that way in prayer. Were we a rebellious people 100 years ago? Has God been sparing us right on? We can argue that, and God loves for us to argue that way in prayer, to argue, “Father, because of the way You are, because of Your own reputation, You don’t change, You have forgiven us in the past, please forgive us in the present.”


And then Moses argued because of the promises, the promises made to the fathers that these people would inherit the land. Do we have promises like that, that we can argue in prayer? If you don’t know, begin to check. We have promises that have been made just like that. We can argue God’s promises in our prayer. We never need to argue like this, “They don’t deserve to be destroyed,” it’s a bogus argument.


In Joel 2:17, the priests weep between the porch and the alter. This is the class of those that are saddened by the sins that they see, and they’re saying, “Spare Thy people, not because the people are worth sparing, but for Your own sake, O God.”


Look at verse 18, “Then will the Lord be jealous for his land, and pity his people.” It’s a cause and effect. God loves His people right the whole time, but there’s a connection between 17 and 18. What happens when God’s people enter this experience of intercession? It changes the way God relates to His faithful. It changes the way He relates to His people, and verse 18 is the beginning of a series of promises that come from this intercession. They culminate in verse 23, which is the verse we’re familiar with, the outpouring of the early and latter rain.


If I could summarize this idea, the experience of intercession that we read about all through these passages is a prelude to God changing His relation to the people and pouring out the Holy Spirit and power upon them. One will come before the other.


Embed Code

Short URL