Message Two The Consummated Spirit

THE SECOND PART: A BIRD’S-EYE VIEW OF THE NEW TESTAMENT

The Gospel according to John

Message Two
The Consummated Spirit

Scripture Reading: John 1:14, 29; 7:39; 20:22; 1 Cor. 15:45b; Gal. 3:14; Phil. 1:19; Exo. 30:23-25

I. The term the consummated Spirit implies that the Spirit has been processed and thus has become the consummated Spirit—John 7:39; Gal. 3:14:

A. According to the revelation in the Bible, the Spirit of God eventually became the consummated, all-inclusive, and compound Spirit—Phil. 1:19.

B. Regarding the consummated Spirit, the negligence, ignorance, deficiency, misunderstanding, and misinterpretation on the part of Christian teachers has reached the climax; thus, there is the need for the truth concerning the consummated Spirit to be recovered—v. 19; John 7:39; Gal. 3:14.

II. The consummated Spirit is the Triune God after He has passed through the process of incarnation, human living, crucifixion, and resurrection—John 7:39:

A. The process through which the Triune God passed to become the Spirit is an economical, not essential, matter—1:14; Heb. 9:14; 1 Cor. 15:45b:

1. With God, change can never be essential; it can only be economical—v. 45.

2. In His economy God has changed in the sense of being processed; although God has changed in His economy, He has not changed in His essence—v. 45.

B. Processed refers to the steps through which the Triune God has passed in the divine economy; consummated indicates that the process has been completed; and the consummated Spirit implies that the Spirit of God has been processed and has become the consummated Spirit—John 7:39.

C. The consummated Spirit is the compound of the Triune God, the man Jesus, His human living, His death, and His resurrection—v. 39; Acts 16:7; Rom. 8:10-11; Phil. 1:19.

III. Concerning the consummated Spirit, there are three major and crucial points—cf. Exo. 30:23-25; John 7:39; Rev. 1:4:

A. The Spirit was “not yet” before Jesus’ glorification in resurrection, as revealed in John 7:39:

1. The Spirit of God was there from the beginning (Gen. 1:2), but the Spirit as “the Spirit of Christ” (Rom. 8:9), “the Spirit of Jesus Christ” (Phil. 1:19), was “not yet” at the time of John 7:39, because He was not yet glorified.

2. The Lord Jesus was glorified when He was resurrected, and through this glorification the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ—Luke 24:26; Phil. 1:19.

3. The last Adam, who was Christ in the flesh, became the life-giving Spirit in resurrection; since then, the Spirit of Jesus Christ has both divine and human elements, including the reality of the incarnation, crucifixion, and resurrection of Christ—1 Cor. 15:45b; Acts 16:7; Rom. 8:9.

B. The Spirit of God has been compounded to become the compound ointment, as revealed in Exodus 30:23-25.

C. The Spirit is considered to be the seven Spirits of God to function as the seven lamps before the throne of God and the seven eyes of the Lamb, as revealed in Revelation 1:4; 4:5; and 5:6.

IV. The consummated Spirit was breathed as the holy breath into the disciples by the Son in resurrection—John 20:22:

A. The Gospel of John reveals that Christ became flesh to be the Lamb of God and that in resurrection He became the life-giving Spirit; thus, in His resurrection Christ breathed Himself as the consummated Spirit into the disciples—1:29; 20:22:

1. The Holy Spirit in John 20:22 is the Spirit expected in 7:39 and promised in 14:16-17, 26; 15:26; and 16:7-8, 13; this indicates that the Lord’s breathing of the Holy Spirit into the disciples was the fulfillment of the promise of another Comforter.

2. The Christ who breathed Himself into the disciples is the life-giving Spirit—1 Cor. 15:45b.

3. By breathing the Spirit into the disciples, the Lord Jesus imparted Himself into them as life and everything.

4. The Lord is the Spirit who gives life, and this Spirit is our breath; the Word, who was God, became flesh to be the Lamb of God, and in resurrection He became the holy breath for us to breathe in—2 Cor. 3:6, 17; John 1:29; 20:22.

B. The consummated Spirit as the breath is everything to us in living the Christian life; only the breath, the Spirit, can be a Christian and can be an overcomer—Gal. 3:2-3, 14; Phil. 1:19; Rev. 2:7.

V. The consummated Spirit is the divine and mystical realm into which we may enter and in which we may live—John 7:39:

A. The three of the Divine Trinity are self-existing, ever-existing, coexisting, and coinhering, and as such, the Father, the Son, and the Spirit are a divine and mystical realm—Matt. 28:19; 2 Cor. 13:14.

B. The divine and mystical realm into which we may enter is not simply the divine and mystical realm of the Triune God but the divine and mystical realm of the consummated Spirit—Phil. 1:19.

C. With the Triune God Himself as a divine and mystical realm, there are no “complications,” but in the divine and mystical realm of the consummated Spirit there are a number of “complications,” all of which are blessings to us—Exo. 30:23-25:

1. In the divine and mystical realm of the consummated Spirit, we have not only divinity but also the humanity of Christ, the death of Christ with its effectiveness, and the resurrection of Christ with its power—Phil. 3:10.

2. In the wonderful realm of the consummated Spirit, the compound Spirit, we have whatever we need—Exo. 30:23-25.

D. As believers in Christ, we may live in and experience the consummated Spirit as the divine and mystical realm—John 3:3, 5:

1. In the divine and mystical realm of the consummated Spirit, we receive the Spirit as the unique, all-inclusive blessing—Gal. 3:14.

2. In the divine and mystical realm of the consummated Spirit, we receive the transmission of the ascended Christ and the supply of His heavenly ministry—Eph. 1:22; Heb. 8:1-2.

3. In the divine and mystical realm of the consummated Spirit, we experience God’s organic salvation and reign in life—Rom. 5:10, 17, 21.

4. In the divine and mystical realm of the consummated Spirit, we live in the kingdom of God as the realm of the divine species—John 3:3, 5.

5. In the divine and mystical realm of the consummated Spirit, we live in the fellowship of the divine life, which is the reality of living in the Body of Christ—1 John 1:3, 7; Acts 2:42; Rom. 12:5.

6. In the divine and mystical realm of the consummated Spirit, we are mingled with the Triune God for the keeping of the oneness—John 17:21, 23; Eph. 4:3.

Ministry Excerpts:

THE TERM THE CONSUMMATED SPIRIT IMPLYING THAT THE SPIRIT HAS BEEN PROCESSED AND THUS HAS BECOME THE CONSUMMATED SPIRIT

The term the consummated Spirit implies that the Spirit has been processed and thus has become the consummated Spirit. According to the revelation in the Old Testament and in the New Testament, the Spirit of God eventually became the consummated, all-inclusive, and compound Spirit. In this matter the negligence, ignorance, deficiency, misunderstanding, and misinterpretation on the part of Christian teachers have reached the climax. (CWWL, 1993, vol. 2, “The Crucial Points of the Major Items of the Lord’s Recovery Today”)

THE SPIRIT AS THE CONSUMMATION OF THE PROCESSED TRIUNE GOD

Concerning the giving of the Spirit to the New Testament believers, the Son as the last Adam became the life-giving Spirit (1 Cor. 15:45). This is the Spirit as the consummation of the processed Triune God. Before the incarnation, the Triune God was “raw,” unprocessed. Through incarnation He was processed to become the last Adam. The Word, who is God, became flesh (John 1:1, 14). This was a process, and in this process He was “baked” to become the bread of life (John 6:35). The point here is that whereas the Triune God was raw before incarnation, through incarnation He began to enter into a process.

After nine months in the virgin Mary’s womb, the child who was the mighty God (Isa. 9:6) was born and placed in a manger (Luke 2:12). Later, the magi honored and worshipped Him as the very God (Matt. 2:11). For thirty years He lived in a carpenter’s house. He Himself worked as a carpenter and was called a carpenter (Mark 6:3). Eventually He was crucified, being on the cross for six hours. He was buried and went to Hades, even descending into the lower parts of the earth (Eph. 4:9). Then He entered into resurrection, and in resurrection He, the last Adam, became the life-giving Spirit. All this was a process. The Triune God was processed through incarnation, human living, crucifixion, and resurrection to become the life-giving Spirit as the ultimate consummation of the processed Triune God.

The Process Through Which the Triune God Passed to Become the Life-giving Spirit Being an Economical, Not Essential, Matter

The process through which the Triune God passed to become the life-giving Spirit is an economical, not essential, matter. Change with God can only be economical; it can never be essential. Essentially, our God cannot change. From eternity to eternity He remains the same in His essence. But in His economy the Triune God has changed in the sense of being processed. First, He who was merely God became a God-man. When He was merely God, He did not have humanity. But when He changed by becoming a God-man, humanity was added to His divinity. This does not mean, however, that God changed in His essence. On the contrary, He was changed only in His economy, in His dispensation. God has changed in His economy, but He has never changed in His essence.

Although God has changed in His economy, no longer will He change economically. Rather, He will remain the same. This is the reason Hebrews 13:8 says, “Jesus Christ is the same yesterday, and today, and forever.” Before “yesterday” Jesus Christ did change economically. He changed by becoming a man. He changed in resurrection by becoming the life-giving Spirit. But now, after His resurrection, Jesus Christ remains the same. In Hebrews 13:8, a verse written after Christ’s incarnation and resurrection, the word “yesterday” counts from the day of His resurrection. Christ’s “today” is today, and His “forever” includes the coming age and eternity. Therefore, it is a mistake to use this verse as the basis for claiming that the Triune God cannot change economically. First Christ became a man through incarnation, and then He became the life-giving Spirit through resurrection. Now that He is the life-giving Spirit He will remain forever the same.

On the one hand, Christ, the Son, became the Spirit. On the other hand, the Spirit, who was sent in the Son’s name, came as the Son. In resurrection the Son did not simply become absolutely one with the Spirit—He became the Spirit. Now this Spirit is the life-giving Spirit, who is the ultimate consummation of the processed Triune God reaching us. Through Christ’s resurrection the coming of the all-inclusive life-giving Spirit was completed. (Conclusion of the New Testament, msg. 85)

The Word Consummation Indicating That a Work or a Process
Has Been Completed, or Finished

The word consummation indicates that a work or a process has been completed, or finished. This may be illustrated by the cooking of food. Before the process of cooking begins, all the groceries are raw. After cooking for two hours, the groceries are consummated into a feast. Before His incarnation God was “raw,” having the divine nature but not the human nature. Through incarnation, human living, crucifixion, resurrection, and ascension, God was processed and consummated. Now, He is no longer the “raw” God; He is the consummated and completed Triune God with divinity, humanity, human living, the all-inclusive death, the powerful resurrection, and the transcendent ascension. All these are elements, or ingredients, in the processed and consummated Triune God. (CWWL, 1990, vol. 1, “The Triune God to be Life to the Tripartite Man”, msg. 5)

THREE MAJOR AND CRUCIAL POINTS
CONCERNING THE CONSUMMATED SPIRIT

Concerning the consummated Spirit, there are three major and crucial points. First, the Spirit of God has been compounded to become the compound ointment, as revealed in Exodus 30:23-25. Second, the Spirit was not yet before Jesus’ glorification in resurrection, as strongly referred to in John 7:39. Third, the Spirit is considered to be the seven Spirits of God to function as the seven lamps before the throne of God and the seven eyes of the Lamb, as particularly revealed in Revelation 1:4; 4:5; and 5:6. These three crucial points have been neglected by nearly all the students and teachers of the Bible. (CWWL, 1993, vol. 2, “The Crucial Points of the Major Items of the Lord’s Recovery Today”)

John 7:39 Revealing That the Spirit Was Not Yet Before Christ’s Resurrection

John 7:39 reveals that the Spirit was not yet before Christ’s resurrection. The King James Version in John 7:39 says that the Spirit was not yet “given.” The word given is in italics, meaning that it is not there in the original Greek text. The original Greek says, “The Spirit was not yet.” The Spirit of God was there from the beginning (Gen. 1:1-2), but at the time the Lord Jesus spoke in John 7, the Spirit as the Spirit of Christ (Rom. 8:9), the Spirit of Jesus Christ (Phil. 1:19), was not yet, because the Lord had not yet been glorified.

According to John 7:39, the Spirit was not yet, “because Jesus had not yet been glorified.” This indicates that the glorification of Jesus has everything to do with the Spirit’s existence. According to Luke 24:26, Jesus was glorified when He was resurrected. Christ’s resurrection, which was His glorification, was like the blooming of a flower. When a flower blooms, that is its resurrection and also its glorification. Christ’s resurrection was Christ’s “blooming,” and that blooming was His glorification.

John 7:39 indicates clearly that before Christ’s resurrection the Spirit was not yet. The Spirit of God was there, the Spirit of Jehovah was there, and even the Holy Spirit was there. From the conceptions of John the Baptist and Christ, the term the Holy Spirit began to be used. But when Christ came out to minister, the Bible tells us that before His resurrection, His glorification, “the Spirit was not yet.”

The Spirit is the main subject in John 14—16. The Lord said that He would ask the Father to send the disciples another Comforter, who is the Spirit of reality (John 14:16-17; 15:26; 16:13). The Lord’s speaking in John 14—16 was in the evening He was arrested. The next day He was crucified, and after three days He was resurrected. In resurrection He became a life-giving Spirit (1 Cor. 15:45b). In the evening of the day of His resurrection, He came back to the disciples, breathed into them, and said, “Receive the Holy Spirit” (John 20:22). At that time “the Spirit” as the Spirit of reality began to exist. This is clearly recorded in the New Testament, but in Christianity no one has paid attention to this except Andrew Murray.

Gaining the Spirit of the Glorified Jesus

Andrew Murray, in the fifth chapter of his book entitled The Spirit of Christ, speaks of the Spirit of the glorified Jesus, the Spirit of the incarnated, crucified, and glorified Christ. In eternity past Christ was God; He was divine; He was altogether not human. The human element was not in Him in eternity past. He had only one unique element, that is, His divinity. But when He became incarnated, He picked up the flesh, that is, humanity. In His incarnation He became a God-man. This means He became One with two natures—the divine nature and the human nature. As God He has divinity; as man He has humanity. After His incarnation He is a person with two elements: the divine element, God, and the human element, man. Thus, He is the God-man with two natures, divine and human. He possesses both divinity and humanity.

While He was living on this earth, He was called Jesus. Before His resurrection, He was divine, but His humanity was not divine and spiritual. Jesus’ body of flesh before His resurrection was not glorious, divine, spiritual, attractive, marvelous, splendorous, majestic, or excellent. Rather, according to Isaiah 53, Jesus was a person who was very lowly, with no attractiveness, no beauty, no comeliness (vv. 2-3; 52:14). But within His earthen vessel, within His humanity, there was God, who is divine. His divinity was concealed in His humanity. His divine Being was altogether contained in the earthen vessel of His humanity. Thus, His human part, in the thirty-three and a half years of His human living, was not divine, was not glorious.

In His human living, He lived in Nazareth in a carpenter’s home for thirty years, and He ministered for three and a half years. He was a man who was altogether not glorious and even very lowly. Therefore, He was looked down upon and despised by many people. Some who despised Him said, “Is not this the carpenter….?” (Mark 6:3). His human shell concealed His divinity. This shell was altogether not handsome, beautiful, or comely. This means that He was a person with two natures, the divine nature and the human nature. The divine nature was glorious. Once, on a high mountain, He was transfigured for a short time (Matt. 17:1-2). Besides that short time, His divinity was concealed within His humanity for thirty-three and a half years. But on the mount of His transfiguration, the inner glory within Him swallowed up His outer humanity. Then He became glorious. That was a prefigure of His resurrection.

He was in a glorious divine nature and in a very low human nature for thirty-three and a half years. Then He died, and His death broke His human shell and released the inner, glorious, divine life (John 12:24). After three days, He entered into resurrection. When He became incarnated, He put on humanity. Then when He was resurrected, He brought His humanity into divinity.

Interweaving Divinity into Humanity,
and Interweaving Humanity into Divinity

Andrew Murray said that when Christ was resurrected, He sanctified His flesh. This means He made His humanity divine. He uplifted the human nature. Christ in His incarnation brought God into humanity, and in His resurrection He brought humanity into divinity. Andrew Murray used the word interwoven to describe this. By becoming incarnated and by being resurrected, Christ did an interweaving work. He interwove divinity into humanity and humanity into divinity. This is similar to the interweaving of two types of materials. Silk may be interwoven with cotton to produce a textile. We cannot say that this textile is only silk or only cotton. It is an interweaving of silk and cotton. In like manner, Christ is the interweaving of God and man. He was only God before His incarnation. But after His incarnation and through His resurrection, He became a God-man. God is now in humanity, and man is now in divinity. This is a kind of interweaving. Divinity was interwoven into humanity, and humanity was interwoven into divinity. Thus, divinity and humanity have become an interwoven cloth. Hallelujah, today we are wearing this cloth!

The Spirit Being the Consummation of the Triune God

We have to realize that before Christ’s resurrection there were the Spirit of God and the Spirit of Jehovah in the Old Testament and then the Holy Spirit in the Gospels. But after His resurrection, Acts 16:7b speaks of the Spirit of Jesus, and Romans 8:9 speaks of the Spirit of Christ. Then Philippians 1:19 speaks of the Spirit of Jesus Christ. The Spirit of Jesus Christ is “the Spirit” mentioned in John 7:39, the Spirit of the incarnated, crucified, and resurrected Jesus Christ.

The Spirit of life (Rom. 8:2), the Spirit of Christ (Rom. 8:9), the Spirit of Jesus (Acts 16:7b), the Spirit of Jesus Christ (Phil. 1:19b), the Spirit of the Lord (2 Cor. 3:17b), and the Lord Spirit (2 Cor. 3:18b) are new terms for the Spirit in the New Testament. The Lord Spirit is a compound title like the Father God and the Lord Christ. The Spirit is the consummation of the Triune God. He is the consummated Triune God. The Triune God was processed to become the all-inclusive Spirit. The first step of the Triune God’s process was incarnation. The second step was human living, and the third step was His death. The fourth step was His resurrection. After going through such a “tunnel” of His process, He became a life-giving Spirit (1 Cor. 15:45b). The life-giving Spirit is the processed and consummated Triune God. This Spirit, the processed and consummated Spirit, is the consummation of the Triune God, who is both God and man, having both the divine nature and the human nature. Within Him there is the element of divinity. Within Him there is also the element of the sanctified and uplifted humanity. (CWWL, 1991-1992, vol. 2, “The Christian Life”, msg. 8)

The Spirit of God Becoming the Compound Spirit

Exodus 30:23-25 reveals that the Spirit of God has been compounded with Christ’s divinity (signified by the hin of oil), Christ’s humanity (signified by the four kinds of spices), Christ’s death with its effectiveness (signified by myrrh and cinnamon), Christ’s resurrection with its power (signified by calamus and cassia), and the Divine Trinity (signified by the three units of five hundred shekels, with the middle unit being split into two halves of two hundred fifty shekels, specifying the quantities of the four kinds of spices). Thus, the Spirit of God has become the compound Spirit as an ointment of several elements, not only of oil.

It was in His resurrection that Christ as the last Adam in the flesh became the life-giving Spirit through the process of His crucifixion and resurrection. Later, this life-giving Spirit is called the Spirit of Jesus (Acts 16:7), the Spirit of Christ—the pneumatic Christ (Rom. 8:9)—the Spirit of Jesus Christ (Phil. 1:19), and the Spirit of life (Rom. 8:2). In Revelation 1:4; 4:5; and 5:6 the Spirit of God eventually became the seven Spirits, that is, the sevenfold intensified Spirit, to deal with the degradation of the church in this dark age. After being compounded, transfigured, and intensified, the Spirit of God became “the Spirit” as the processed and consummated Spirit of God and even as the consummation of the processed and consummated Triune God (22:17a).

We all need to pay our utmost attention to pick up this point, for the consummated Spirit is one of the crucial points of the major items in the Lord’s recovery.…The consummated Spirit—the Spirit of God, the Holy Spirit, compounded with Christ’s divinity, humanity, death with its effectiveness, and resurrection with its power, to be the life-giving and indwelling Spirit—is the reality, the realization, of the incarnated, crucified, and resurrected Christ and the ultimate consummation of the processed and consummated Triune God. All the above points that the Lord has revealed in the last few decades are great and crucial items in the Lord’s recovery today. (CWWL, 1993, vol. 2, “The Crucial Points of the Major Items of the Lord’s Recovery Today”)

THE SPIRIT OF JESUS CHRIST BEING BREATHED INTO THE DISCIPLES BY CHRIST IN THE EVENING OF THE DAY ON WHICH HE WAS RESURRECTED

The Spirit of God was there from the beginning (Gen. 1:1- 2), but at the time the Lord spoke this word, the Spirit as the Spirit of Christ (Rom. 8:9), the Spirit of Jesus Christ (Phil. 1:19), was not yet, because the Lord had not yet been glorified. Jesus was glorified when He was resurrected (Luke 24:26). After Jesus’ resurrection, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ, who was breathed into the disciples by Christ in the evening of the day on which He was resurrected (20:22). (Holy Bible Recovery Version, John. 7:39, footnote 1)

In resurrection, the Lord became the life-giving Spirit (1 Cor. 15:45). The last Adam, who was Christ in the flesh, became the life-giving Spirit in resurrection. Since then, the Spirit of Jesus Christ has both the divine and human elements, including the reality of the incarnation, crucifixion, and resurrection of Christ. (Life-study of John, msg. 18)

To be a Christian is not merely difficult—it is impossible. Only the processed and consummated Triune God living in us as the all-inclusive Spirit can be a Christian. What the New Testament requires of us is too high. The kind of holiness required, for example, is something that we cannot produce. We praise the Lord that it is not we who need to fulfill the New Testament requirements but the Spirit in us who fulfills them. Instead of doing things in ourselves, we should simply enjoy His living and His working. Only the Spirit can be a Christian, and only the Spirit can be an overcomer. Remember, the Spirit is our God, our Father, our Lord, our Redeemer, our Savior, our Shepherd, and our life and life supply.

The Spirit is everything to us to live the Christian life. The Christian life is altogether the processed and consummated Triune God as the all-inclusive Spirit. In this Spirit we have the Father, the Son, and the Spirit. In this Spirit we are in the Father, the Son, and the Spirit (Matt. 28:19). What kind of God do we have today? Our God is the processed and consummated Triune God, who is the consummated, all-inclusive Spirit as everything for our Christian life. (Life-study of Job, msg. 19)

THE TRIUNE GOD HIMSELF BEING A DIVINE AND MYSTICAL REALM

The Triune God—the Father, the Son, and the Spirit—is self-existing, ever-existing, and coinhering, with the three of the Divine Trinity dwelling in one another. According to John 14:10 and 11, the Son is in the Father, and the Father is in the Son. This indicates that the Father is embodied in the Son and the Son is the Father’s embodiment, forming a divine and mystical realm, the realm of the Triune God. Therefore, the Triune God Himself is a divine and mystical realm.

The Divine and Mystical Realm into Which We May Enter Today Being the Divine and Mystical Realm of the Consummated Spirit and the Pneumatic Christ

The divine and mystical realm into which we may enter today is actually not simply the divine and mystical realm of the Triune God but the divine and mystical realm of the consummated Spirit and the pneumatic Christ.

Who is the consummated Spirit? The consummated Spirit is the compound Spirit typified by the anointing ointment—a compound of one hin of olive oil with four kinds of spices and their effectiveness (Exo. 30:23-25). Before the Spirit was consummated, He was the Spirit of God, the Spirit of Jehovah, and the Holy Spirit. He participated in God’s creation only as the Spirit of God (Gen. 1:2).

Although the Spirit already was the Spirit of God, the Spirit of Jehovah, and the Holy Spirit, the Spirit who gives life was “not yet” in John 7, because the Lord Jesus had not yet passed through death for man’s sin and had not yet entered into resurrection. On the contrary, at the time of John 7 He was still in the flesh and could not enter into people to be their life. But in resurrection Christ became the life-giving Spirit, and now He can come into the believers to impart life to them.

In resurrection the Spirit of God was mingled with Christ’s humanity, with His death and its effectiveness, and with His resurrection and its power. The issue of this mingling is the compound, consummated Spirit.

We have seen that the Spirit has been consummated and that Christ has become the life-giving Spirit, the pneumatic Christ. Thus, we may now speak of the divine and mystical realm of this consummated Spirit and of this pneumatic Christ. What a marvelous realm this is!

We have pointed out that the three of the Divine Trinity are self-existing, ever-existing, and coinhering, and as such, the Father, the Son, and the Spirit are a divine and mystical realm. With the Triune God Himself as a mystical realm there are no “complications,” but in the divine and mystical realm of the consummated Spirit and the pneumatic Christ there are a number of “complications,” all of which are blessings to us.

God wanted us to be in Him. If He were merely the Triune God without Christ’s humanity, death, and resurrection, and we could enter into Him, we would find the Father, the Son, and the Spirit, but nothing of humanity, death, and resurrection. However, when we enter into the divine and mystical realm of the consummated Spirit and the pneumatic Christ, we have not only divinity but also the humanity of Christ, the death of Christ with its effectiveness, and the resurrection of Christ with its repelling power. Everything is here in this wonderful realm.

Having Whatever I Need Since I Am in Such a Triune God

My realm is the complicated and complicating Triune God. I am here with the Father, with the Son, who was crucified and resurrected, and with the consummated Spirit. Since I am in such a Triune God, I have whatever I need. If I need crucifixion, I find that in this realm I have been crucified already. If I need resurrection, in this realm I have been resurrected already. Praise the Lord for such a divine and mystical realm! (CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm”, ch. 3)

What a Blessing That We Can Enjoy Such an All-Inclusive One as Our Daily Portion

In the gospel we have received not only the blessing of forgiveness, washing, and cleansing; even more, we have received the greatest blessing, which is the Triune God—the Father, Son, and Spirit— as the processed, all-inclusive life-giving Spirit dwelling in us in a most subjective way for our enjoyment. Oh, what a blessing that we can enjoy such an all-inclusive One as our daily portion! (Holy Bible Recovery Version, Gal. 3:14, footnote 2)

This is the heavenly ministry of the resurrected and transcending Christ. In His transcending He is ministering the entire sanctification of the Spirit to us. On the one hand, it is the Spirit who performs the sanctification in us. On the other hand, it is Christ who ministers the sanctification to us.

We do have an unlimited, heavenly Christ ministering to us in the heavens and in our spirit. Through the rich supply of His heavenly ministry, our work becomes our rest and our enjoyment. (CWWL, 1993, vol. 2, “The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ”, msg. 3)

All the believers should be in this divine and mystical realm of the consummated Spirit to be mingled with the Triune God for the keeping of oneness.

All the believers should be one, even as the Father is in the Son and the Son in the Father, that they also may be in both the Father and the Son. The Son is in the believers and the Father is in the Son, that the believers may be perfected into one (17:21, 23). Our oneness must be the same as the oneness among the three of the Triune God. Actually, the believers’ oneness is the oneness of the Triune God. It is in the Triune God that we can be perfected to be one. The real oneness, therefore, is in the Triune God.

In John 14—16 the Lord Jesus presented a message to His disciples, and then in John 17 He prayed to the Father. In His concluding prayer He indicated that our oneness should be in the Triune God, with the pneumatic Christ and the consummated Spirit. This oneness, which is the genuine oneness, is the mingling of the believers with the Triune God. To have such a oneness the believers must be in the Triune God as a divine and mystical realm. Here the Father is in the Son, the Son is in the believers, and the believers are in the Son, who is in the Father. This means that the believers are one with the Triune God in the divine and mystical realm of the pneumatic Christ and the consummated Spirit. (CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm”, ch. 3)