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 UNTO US AS THE RAIN, AS THE LATTER AND FORMER RAIN UNTO THE EARTH.”

ABSTRACT

This article explores the urgent need for spiritual preparation ahead of the Latter Rain, drawing from Hosea’s prophetic plea and biblical miracles to emphasize repentance, self-emptying, and consecration as essential for receiving God’s final outpouring of the Spirit, while warning against presumption and highlighting divine love in the process of purification.

PROPHETIC PRIMER ALERT!

In the solemn hush of earth’s final hours, a promise of unparalleled power hangs over the remnant church—the promise of the Latter Rain. It is the divine guarantee that the great work of the gospel will not close with a feeble flicker but with a blaze of glory that will lighten the entire world. Yet, a strange and perilous presumption has settled upon many in the camp of Israel. We speak of the Latter Rain, we anticipate its coming, but we tragically neglect the indispensable preparation that must precede it. We are looking to a future, miraculous event to accomplish a work of character purification that God requires us to engage in today. This article is a trumpet call to awaken from this spiritual stupor. It is a deep, exegetical dive into the non-negotiable principles of preparation for the final outpouring of God’s Spirit. Drawing from the prophetic call of Hosea and the profound typological lessons embedded in the miracles of the widow’s oil and the wedding at Cana, we will explore the path of revival, the peril of presumption, and the process of becoming vessels fit for the Master’s use. For every church member, and every soul who longs to stand in the great day of the Lord, this is not a message of condemnation, but a merciful, urgent invitation to prepare. Unity depends on a vital connection with Christ, as seen in the call to return and be revived, where God promises healing after His corrective actions lead us to repentance. This truth finds support in “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15, KJV), and “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psalm 34:18, KJV). Ellen G. White underscores this by stating, “Repentance includes sorrow for sin and a turning away from it. We shall not renounce sin unless we see its sinfulness; until we turn away from it in heart, there will be no real change in the life” (Steps to Christ, p. 23, 1892). She further explains, “The closer you come to Jesus, the more faulty you will appear in your own eyes; for your vision will be clearer, and your imperfections will be seen in broad and distinct contrast to His perfect nature” (Steps to Christ, p. 64, 1892). Therefore, the promise of the latter rain is not an unconditional guarantee but a divine invitation, calling us to a present work of repentance and consecration that will fit us to be revived by the heavenly showers. What path leads to this vital revival?

PLEA FOR PREPARATION NOW!

The prophet Hosea, with a heart breaking over the apostasy of Israel, extends a divine invitation that echoes with profound relevance for the last-day church. He asserts that the reception of the promised spiritual rain is conditional upon a present, active turning to the Lord—a process of repentance, healing, and revival that prepares the heart for the divine infilling. The evidence for this call to immediate action is found in the prophet’s impassioned plea: “Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 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” (Hosea 6:1-3, KJV). This is not a passive waiting but an active “following on to know the Lord.” It is a recognition that the divine “tearing” and “smiting” are remedial, designed to bring us to a place of repentance where we can be healed and revived. The Psalmist understood this principle, praying, “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10, KJV). Ellen G. White directly applies this principle of present preparation to our reception of the Spirit: “There must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it” (Testimonies to Ministers and Gospel Workers, p. 507, 1923). This daily advancing is the essence of what it means to “follow on to know the Lord.” The apostle Peter links this growth in grace directly to our spiritual security: “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall” (2 Peter 1:10, KJV). Sr. White further emphasizes that this preparation is a cooperative work: “As the plant receives the sunshine, the dew, and the rain, we are to open our hearts to the Holy Spirit. The work is to be done for us, but we have a part to act in receiving it. As the plant takes root in the soil, so we are to take deep root in Christ. As the plant receives the sunshine, the dew, and the rain, so are we to receive the Holy Spirit” (Testimonies to Ministers and Gospel Workers, p. 507, 1923). Scripture bolsters this by showing that God rewards diligent seeking, as in “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6, KJV), and “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Matthew 7:7, KJV). Sr. White adds, “We must not only pray in Christ’s name, but by the inspiration of the Holy Spirit. This explains what is meant when it is said that the Spirit ‘maketh intercession for us, with groanings which cannot be uttered’” (Christ’s Object Lessons, p. 146, 1900). She also notes, “The Holy Spirit is the breath of spiritual life in the soul. The impartation of the Spirit is the impartation of the life of Christ” (The Desire of Ages, p. 805, 1898). Therefore, the promise of the latter rain is not an unconditional guarantee but a divine invitation, calling us to a present work of repentance and consecration that will fit us to be revived by the heavenly showers. How does presumption undermine this sacred process?

FATAL FOLLY EXPOSED!

While the path of preparation is clearly laid out, a subtle and soul-destroying deception has taken root in the hearts of many: the idea that a future outpouring of the Spirit will miraculously fit them for heaven without a present, diligent effort on their part. The solemn assertion from the Spirit of Prophecy is that this is a fatal presumption, a spiritual opiate that is lulling multitudes into a false sense of security. The evidence for this grave danger is a fearful vision given to Sr. White: “I saw that many were neglecting the preparation so needful and were looking to the time of ‘refreshing’ and the ‘latter rain’ to fit them to stand in the day of the Lord and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation; therefore they could not receive the refreshing that all must have to fit them to live in the sight of a holy God” (Early Writings, p. 71, 1882). This is a chilling portrait of the foolish virgins, who realized their lack of oil only when the bridegroom was at the door (Matthew 25:1-13, KJV). Sr. White continues her warning, identifying the root of the problem: “Those who refuse to be hewed by the prophets and fail to purify their souls in obeying the whole truth, and who are willing to believe that their condition is far better than it really is, will come up to the time of the falling of the plagues, and then see that they needed to be hewed and squared for the building. But there will be no time then to do it and no Mediator to plead their cause before the Father” (Early Writings, p. 71, 1882). The apostle Paul warns against this very self-deception: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Galatians 6:7, KJV). The latter rain is not a substitute for character development; it is the divine agent that ripens the character already formed. Sr. White makes this agricultural analogy explicit: “But unless the former rain has fallen, there will be no life; the green blade will not spring up. Unless the early showers have done their work, the latter rain can bring no seed to perfection” (Testimonies to Ministers and Gospel Workers, p. 506, 1897). The conditions for receiving this final blessing are non-negotiable: “I saw that none could share the ‘refreshing’ unless they obtain the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action” (Early Writings, p. 71, 1882). The time for this victory is now. The call is to heed the warning of the apostle: “How shall we escape, if we neglect so great salvation?” (Hebrews 2:3, KJV). Scripture highlights the danger of delay through “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” (Hebrews 2:1, KJV), and “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation” (Hebrews 3:15, KJV). Sr. White warns, “The Lord calls for a reformation among His people. The condition of the church is such that a deep humiliation is required” (Testimonies for the Church, vol. 7, p. 153, 1902). She also states, “God calls upon His people to arouse and trim their lamps. Christian will find the lamps of many have gone out” (Testimonies for the Church, vol. 5, p. 609, 1889). Let us not be found among those who are looking to a future miracle to do for them what they are unwilling to do today. What miracle demonstrates God’s merciful provision in our desperation?

MIRACLE OF MERCY UNLEASHED!

From the peril of presumption, we turn to the promise of provision, beautifully illustrated in the miracle of the widow’s oil. This ancient story asserts that God’s supply of grace, symbolized by the oil, is infinite and that the only limit to our reception of it is our own capacity, our own faith-filled preparation. The evidence is found in the narrative of 2 Kings 4. A destitute widow, facing the loss of her sons to slavery, comes to the prophet Elisha in desperation. Her only possession is a single pot of oil. The prophet’s instruction is simple yet profound: “Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full” (2 Kings 4:3-4, KJV). The miracle that follows is a powerful object lesson. The oil, a well-known symbol of the Holy Spirit (Zechariah 4:6, KJV), flows continuously until every available vessel is filled. “And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed” (2 Kings 4:6, KJV). The supply did not cease until the capacity to receive was exhausted. Sr. White draws the spiritual application: “The vessels of the soul must be emptied of self, then the Lord will fill them with His Spirit” (Christ’s Object Lessons, p. 409, 1900). This miracle teaches us that God is waiting to pour out His Spirit in measureless abundance, but He cannot fill vessels that are already full of self, pride, and love of the world. The Psalmist understood this principle of divine filling: “Open thy mouth wide, and I will fill it” (Psalm 81:10, KJV). Sr. White further connects this miracle to the outpouring of the Spirit: “When the Spirit is poured out, divine grace will supply every need. The measure you receive will be that of your faith and capacity” (The Review and Herald, May 5, 1896). Scripture illustrates infinite grace through “And my God shall supply all your need according to His riches in glory by Christ Jesus” (Philippians 4:19, KJV), and “But unto every one of us is given grace according to the measure of the gift of Christ” (Ephesians 4:7, KJV). Sr. White elaborates, “The Lord Jesus acts through the Holy Spirit; for it is His representative. Through it He infuses spiritual life into the soul, quickening its energies for good” (Messages to Young People, p. 107, 1930). She also affirms, “The Holy Spirit is the source of all power, and works as a living, active agent in the new life created in the soul” (The Signs of the Times, February 14, 1900). The story of the widow’s oil is, therefore, a timeless encouragement and a solemn warning. It assures us of God’s infinite willingness to supply our every need, but it also places upon us the responsibility of preparing empty, clean vessels to receive the heavenly treasure. How does another miracle expand this to joy and transformation?

SURVIVAL TO CELEBRATION SHIFT!

While the miracle of the widow’s oil illustrates the Spirit’s power to sustain us in our desperate need, Christ’s first miracle at the wedding in Cana reveals a different, complementary aspect of His work: His power to transform our emptiness into overflowing joy and celebration. The assertion is that the Spirit not only provides for our survival but also elevates our experience into one of new covenant grace and abundance. The evidence is found in the beloved story of John 2. At a wedding feast, a social and cultural disaster looms as the wine runs out. Mary presents the need to Jesus, who instructs the servants, “Fill the waterpots with water. And they filled them up to the brim” (John 2:7, KJV). The result is a miracle of transformation, where the common water of purification becomes the finest wine, a symbol of the new covenant in Christ’s blood (Luke 22:20, KJV). The governor of the feast, tasting the miraculous provision, exclaims, “thou hast kept the good wine until now” (John 2:10, KJV). This miracle, like that of the widow’s oil, required empty vessels and simple obedience. Sr. White draws a direct parallel between the two miracles and the work of the Spirit: “Christ filled to overflowing the empty vessels… so He will give abundantly of His Holy Spirit to fill the soul that is emptied of self” (The Desire of Ages, p. 148, 1898). The prophet Isaiah foresaw this time of messianic joy, prophesying a “feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (Isaiah 25:6, KJV). This is the abundant life that Christ came to give. Sr. White comments on the significance of this first miracle: “The same compassionate Savior who gave back to the widow her sons, who turned the water into wine… is today interested in the needs of His children” (The Ministry of Healing, p. 200, 1905). Scripture reveals transformation through “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17, KJV), and “I am come that they might have life, and that they might have it more abundantly” (John 10:10, KJV). Sr. White describes, “When the soul surrenders itself to Christ, a new power takes possession of the new heart. A change is wrought which man can never accomplish for himself” (The Desire of Ages, p. 324, 1898). She further notes, “The religion of Christ means more than the forgiveness of sin; it means taking away our sins, and filling the vacuum with the graces of the Holy Spirit” (Christ’s Object Lessons, p. 419, 1900). Together, these two miracles present a complete picture of the Spirit’s work. The oil represents His sustaining power, meeting our basic needs and preserving our spiritual life. The wine represents His transforming power, elevating our experience from mere existence to abundant joy and new covenant fellowship. Both are essential for the prepared heart. What greater shaking awaits as the antitype?

PROPHETIC SHAKING REVEALED!

In light of these concepts, what is the prophetic anti-type found? The prophetic antitype of this divine call to preparation and the promise of a final, abundant outpouring of the Spirit is the great shaking time foretold in prophecy, which will purify the church and prepare a people to stand through the final crisis of Matthew 24. The assertion is that just as God called ancient Israel to return to Him before He could bless them, so He is now calling His last-day people to a thorough work of purification, a shaking that will sift out the unconsecrated and solidify the faithful before the final outpouring of the Latter Rain. The evidence for this final sifting is found in the prophetic word: “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain” (Hebrews 12:26-27, KJV). This shaking is not primarily a physical event but a spiritual test that will reveal the true character of every professed believer. Sr. White was given a clear view of this process: “The mighty shaking has commenced and will go on, and all will be shaken out who are not willing to take a bold and unyielding stand for the truth and to sacrifice for God and His cause” (Early Writings, p. 50, 1882). This shaking is directly connected to the reception of the final message and the outpouring of the Spirit. Sr. White continues, “The third angel’s message is to lighten the earth with its glory; but only those who have withstood temptation in the strength of the Mighty One will be permitted to act a part in proclaiming it when it shall have swelled into the loud cry” (The Review and Herald, November 19, 1908). Scripture depicts purification through “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God” (Zechariah 13:9, KJV), and “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (1 Peter 4:12, KJV). Sr. White explains, “The Lord will work to purify His church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by His name” (Testimonies to Ministers and Gospel Workers, p. 373, 1923). She also states, “God is sifting His people. He will have a clean and holy church. We cannot read the heart of man. But the Lord has provided means to keep the church pure” (Testimonies for the Church, vol. 1, p. 99, 1855). Therefore, the present call to return to the Lord, to empty our vessels of self, and to seek a deep, genuine experience in the things of God is the antitypical call to prepare for the great shaking, that we may be among those who “cannot be shaken” and are thus fitted to receive the Latter Rain and give the final message to the world. How does all this showcase boundless divine love?

BOUNDLESS LOVE BEHELD!

How do these concepts of divine tearing and healing, of the need for empty vessels, and of a final, purifying shaking reflect God’s love? They reveal a love that is intensely practical and redemptively realistic, a love that is more concerned with our eternal fitness than our temporal comfort. The Scripture declares, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6, KJV). The divine “tearing” described by Hosea is the work of a loving Surgeon, cutting away the cancer of sin that we might be healed. Sr. White explains this remedial love: “The heart of Infinite Love yearns after those who feel powerless to free themselves from the snares of Satan; and He graciously offers to strengthen them to live for Him” (Conflict and Courage, p. 245, 1970). The requirement that we come to Him as empty vessels is a profound expression of His love, for it is a call to exchange our own bankrupt resources for the infinite riches of His grace. The apostle Paul marveled at this divine exchange: “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Corinthians 8:9, KJV). Sr. White confirms that this emptying of self is the very pathway to divine fullness: “Never will the human heart know happiness until it is submitted to be molded by the Spirit of God. The Spirit conforms the renewed soul to the model, Jesus Christ” (Our High Calling, p. 152, 1896). The final shaking, though a terrible ordeal, is the ultimate act of a love that will not allow a single sincere soul to be lost, nor a single hypocrite to stand among the redeemed. The prophet Malachi describes this purifying process: “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap” (Malachi 3:2, KJV). Sr. White assures us of the loving purpose behind this final test: “The church may appear as about to fall, but it does not fall. It remains, while the sinners in Zion will be sifted out—the chaff separated from the precious wheat. This is a terrible ordeal, but nevertheless it must take place” (Selected Messages, Book 2, p. 380, 1958). Scripture shows love in discipline via “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Revelation 3:19, KJV), and “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him” (Hebrews 12:5, KJV). Sr. White elaborates, “God brings men into trying places to see if they will trust in Him and make Him their dependence” (Patriarchs and Prophets, p. 129, 1890). She also notes, “Trials and obstacles are the Lord’s chosen methods of discipline and His appointed conditions of success” (The Ministry of Healing, p. 471, 1905). Therefore, from the first call to repentance to the final sifting of the church, every act of God is an expression of a love that is working with infinite wisdom and power to prepare a people to live in His holy presence forever. What sacred duty follows from this revelation?

SACRED DUTY DEFINED!

In light of this urgent call to preparation, what are my responsibilities toward God and my neighbor? My primary responsibility to God is to cease looking to a future time for a work to be done for me and to engage in the present, daily work of self-crucifixion and character perfection. I must heed the call to “return unto the LORD” with a whole heart, allowing Him to hew and square me for His heavenly building. The apostle Paul’s personal testimony must become my own: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20, KJV). This is not a work to be postponed. Sr. White makes the duty immediate: “The time to be crucified is just now. Every day, every hour, self is to die; self is to be crucified; and then, when the time comes that the test shall come to God’s people in earnest, the everlasting arms are around you” (Manuscript Releases, vol. 10, p. 19, 1892). My responsibility to my neighbor is to be a living demonstration of the transforming power of the gospel. My life must be an empty vessel, continually filled with the oil and wine of the Spirit, so that I may have something to impart to others. The Scripture commands, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). This means that my preparation for the latter rain is not a selfish, individualistic pursuit; it is a work that has a direct bearing on the salvation of those around me. Sr. White connects our personal consecration with our influence: “Character is power. The silent witness of a true, unselfish, godly life carries an almost irresistible influence. By revealing in our own life the character of Christ, we cooperate with Him in the work of saving souls” (Christ’s Object Lessons, p. 340, 1900). Scripture calls for daily renewal through “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2, KJV), and “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen” (2 Peter 3:18, KJV). Sr. White urges, “Every worker who follows the example of Christ will be prepared to receive and use the power that God has promised to His church for the ripening of the earth’s harvest” (The Acts of the Apostles, p. 56, 1911). She also emphasizes, “The formation of right habits is essential to the development of Christian character” (Child Guidance, p. 59, 1954). Therefore, my sacred duty is to first submit to the divine preparation in my own soul, and then to become a consecrated channel through which the life-giving Spirit can flow to a perishing world. What final consecration seals this journey?

FINAL CONSECRATION CALL!

The promise of the Latter Rain is not a fable; it is a divine certainty. The power that fell at Pentecost will be repeated, and in a far greater measure, to ripen the final harvest of the earth. But the reception of this power is conditional. We have seen from the prophet Hosea that it requires a present returning to the Lord. We have been solemnly warned by the Spirit of Prophecy against the fatal presumption of neglecting this needful preparation. The miracles of the widow’s oil and the wedding at Cana have taught us that God is waiting to fill every empty, consecrated vessel with His sustaining and transforming grace. The prophetic antitype of the great shaking reminds us that only those who are firmly rooted in Christ will stand through the final test. This entire process is a manifestation of a love that is working for our eternal good. The question that now comes to every heart is, Am I preparing? Am I daily emptying my soul of self, pride, and the love of the world? Am I obtaining the victory over every besetment, every wrong word and action? Or am I among those who are idly waiting for a future refreshing to do for me what I am unwilling to do now? Let us not be deceived. The time of preparation is short. The final crisis is upon us. Let us, as a people, heed the call to return to the Lord, to seek that deep, thorough work of repentance and reformation that will fit us to be sealed with the seal of the living God and to receive the final outpouring of His Spirit. Let us become empty vessels, that we may be filled with His power and have a part in giving the final, glorious message to the world. Unity depends on a vital connection with Christ, as seen in the call to return and be revived, where God promises healing after His corrective actions lead us to repentance. This truth finds support in “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8, KJV), and “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (2 Chronicles 7:14, KJV). Sr. White underscores this by stating, “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work” (Selected Messages, Book 1, p. 121, 1958). She further explains, “When we as a people understand what this book means to us, there will be seen among us a great revival” (Testimonies to Ministers and Gospel Workers, p. 113, 1923).

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SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths, allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?