In its primary application this verse refers to the restoration of adequate rainfall. The former rain fell in the autumn and promoted germination; the latter rain fell in the spring and helped to bring the grain crops to maturity (see Vol. II, p. 109). In their application to the Christian church the rains represent the work of the Holy Spirit (TM 506; see the following).

 Heb. moreh, literally, “teacher,” and so translated in Prov. 5:13; Isa. 30:20. Moreh comes from the root yarah, which means “to direct,” “to teach,” “to instruct.” Yarah is also the root of torah, the word commonly translated “law” in the OT (see on Prov. 3:1). Many scholars prefer the translation “teacher” here, whereas others think that the context requires “former rain.” The Hebrew for “former rain” is yoreh (from the root rawah, “to saturate”), and not moreh, unless this verse in Joel is an exception. See further under the next comment.

Heb. liṣedaqah, literally, “with respect to righteousness,” or, “for righteousness.” The word for “righteousness” (ṣedaqah) occurs more than 150 times in the OT, but nowhere in the sense of “moderately,” as we commonly understand that word, unless this is the exception. Consequently, various meanings have been given to the phrase translated, “the former rain moderately.” The RSV reads, “the early rain for your vindication”; others, “rain for righteousness,” “rain for justification,” or “early rain as His righteousness prompts Him to give it.” On the other hand, if “teacher” be read instead of “former rain” (see the foregoing under “Former rain”), as in the Targums and the Vulgate, then “righteousness” can be given its usual meaning and the clause may be rendered, “the teacher of righteousness.” Some of the Jewish commentators saw a reference here to the Messiah. Christian commentators have variously referred the “teacher” to Joel, an ideal teacher, the Messiah, the instruction of Moses and the prophets, etc.

Some Adventist expositors, in making an application of this verse to the Christian church, have attached special significance to the literal reading, “the teacher of righteousness.” Inasmuch as the time of the latter rain is also the time of the “loud cry” (see GC 611; cf. EW 71), they have applied the clause, “the teacher of righteousness,” to the message of the righteousness of Christ to be given special prominence at this time.

“The message of Christ’s righteousness is to sound from one end of the earth to the other to prepare the way of the Lord. This is the glory of God, which closes the work of the third angel” (6T 19; cf. TM 89-94).

Heb. geshem, frequently denoting a violent shower, or a downpour.

The word here translated “former rain” is moreh, as above. However, 34 Hebrew manuscripts here read yoreh, the common word for “former rain.” It is evident that the literal “former rain,” or “early rain,” is here intended.

In its figurative application to the Christian church the early rain represents the outpouring of the Holy Spirit on the day of Pentecost, whereas the latter rain represents the final outpouring of the Holy Spirit, which produces “the ripening of the harvest” (GC 611; cf. AA 54, 55). “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening” (GC 611).

The figures of the early and latter rains have reference also to individual Christian experience. “The Holy Spirit is given to carry forward, from one stage to another, the process of spiritual growth. The ripening of the grain represents the completion of the work of God’s grace in the soul” (TM 506). Unless the early rain has done its work the latter rain will prove ineffective. Those who wish to share in the “refreshing” must “obtain the victory over every besetment” (EW 71).

The latter rain gives “power to the loud voice of the third angel” (EW 86) and prepares “the church for the coming of the Son of man” (AA 55). It prepares “the saints to stand in the period when the seven last plagues shall be poured out” (EW 86). It emboldens the honesthearted to accept the truth (EW 271).