THE THIRD PART: 24 CRUCIAL LINES IN THE BIBLE

Truth

Message Seven
The Highest Truth

Scripture Reading: 2 Samuel 7:12-14, Rom. 8:3; 1:3-4, John 1:12-13, Eph. 3:17a, Rev. 21:9-11; 22:17

I. “If we look at today’s outward situation, we can see the lack of the building up of the Body of Christ, which consummates the New Jerusalem; this is why the Lord has charged me to release the high peaks of His divine revelation; first, we need to release the truth that God became a man so that man may become God in life and in nature but not in the Godhead; then we need to release the truth concerning the New Jerusalem; my burden is to release these two great truths”:

A. The “diamond” in the “box” of the Bible is the revelation that in Christ God has become man in order that man might become God in life and in nature but not in the Godhead—2 Sam. 7:12-14a; Rom. 1:3-4; Eph. 3:17a.

B. The main contents of the New Testament are that the Triune God has an eternal economy according to His good pleasure to dispense Himself into His chosen and redeemed people in His life and in His nature, to make all of them His duplication that they may express Him; this corporate expression will consummate in the New Jerusalem—Eph. 3:9; 1:9-23.

C. The New Jerusalem, the ultimate consummation of the Bible, involves God becoming man and man becoming God in life and in nature but not in the Godhead—Rev. 21:2; 3:12:

1. In Christ God has become man to make man God in His life and in His nature so that the redeeming God and the redeemed man can be mingled, constituted, together to be one entity—the New Jerusalem—21:3, 22.

2. Eventually, the triune, eternal God becomes the New Jerusalem incorporated with all of us, and we also become the New Jerusalem through the process of God’s organic salvation—Rom. 5:10.

II. The New Jerusalem is a composition of divinity and humanity mingled, blended, and built up together as one entity—John 14:20, 23; Rev. 21:2-3, 9-23:

A. God and man, man and God, are built up together by being blended and mingled together—John 14:20, 23; 15:4a; 1 Cor. 6:17.

B. This is a matter of God becoming man and man becoming God in life and in nature but not in the Godhead.

III. The New Jerusalem is the enlarged God—Gen. 1:1; Rev. 4:2-3; 21:10-11:

A. The New Jerusalem is God’s enlargement and expansion, God’s expression in eternity, which is the corporate God—4:2-3; 21:10-11.

B. All sixty-six books of the Bible explain the enlarged God, the New Jerusalem:

1. The New Jerusalem is the very God who was in the beginning—Gen. 1:1.

2. In the beginning of the Bible, there is a single God; at the end there is a great corporate God—the New Jerusalem—Rev. 21:9-11.

3. In the beginning He is a simple God, who is triune; at the end a city appears, and that city is the New Jerusalem—v. 10.

C. Those who participate in the New Jerusalem are all God’s children, God’s species; hence, the New Jerusalem is the corporate God—John 1:12-13; 3:3-6.

IV. The firstborn Son, the many sons of God, and the consummation of the processed and consummated Triune God issue in one thing—the New Jerusalem—Rom. 8:29; Heb. 2:10; John 7:39; Gal. 3:14; Rev. 21:2:

A. God the Father has a great family of many sons—Eph. 2:19b; 1 Tim. 3:15-16.

B. The New Jerusalem is the aggregate, the totality, of the many God-men—Rev. 21:7.

V. The New Jerusalem is a composition of God’s chosen, redeemed, regenerated, sanctified, renewed, transformed, conformed, and glorified people who have been deified—John 3:6; Heb. 2:11; Rom. 12:2; 8:29-30:

A. For us to be deified means that we are being constituted with the processed and consummated Triune God so that we may be made God in life and in nature to be His corporate expression for eternity—Rev. 21:11.

B. The deification of the believers is a process that will consummate in the New Jerusalem; this is the highest truth and the highest gospel—3:12.

VI. The New Jerusalem is the real and consummate Shulammite—a corporate Shulammite, including all of God’s chosen and redeemed people—S. S. 6:13; Rev. 21:2, 9-10; 22:17:

A. The wonderful Shulammite, the duplication of Solomon, is the greatest and ultimate figure of the New Jerusalem—S. S. 6:13; Rev. 21:2.

B. As Solomon’s counterpart, the Shulammite became the same as Solomon in life, nature, and image, as Eve to Adam—Gen. 2:20-23:

1. This signifies that the lover of Christ becomes the same as He is in life, nature, and image to match Him for their marriage—2 Cor. 3:18; Rom. 8:29; Rev. 19:7; 21:2.

2. The many lovers of Christ eventually will become duplications of God in life and in nature but not in the Godhead; this is the fulfillment of God becoming man so that man may become God, which is the high peak of the divine revelation.

C. The wife of Christ and Christ will be joined together to be the New Jerusalem for God’s expression; this is the consummated Shulammite—22:17.

D. This is how the Bible ends, with a couple in a marriage life—the New Jerusalem—21:2, 9-10; 22:17.

Ministry Excerpts:

HIGH TRUTHS CONCERNING GOD’S ECONOMY—GOD BECAME A MAN THAT MAN MAY BECOME GOD, WITH THE NEW JERUSALEM
AS ULTIMATE CONSUMMATION

If we look at today’s outward situation, we can see the lack of the building up of the Body of Christ, which consummates the New Jerusalem. This is why the Lord has charged me to release the high peaks of His divine revelation. First, we need to release the truth that God became a man so that man may become God in life and in nature but not in the Godhead. Then we need to release the truth concerning the New Jerusalem. My burden is to release these two great truths.

Since the Lord has released these high peaks of His truths, we have to learn the new language to speak them. Paul and the co-workers around him were different because of what they ministered. Today in the recovery all the co-workers must be different. They must learn to speak these high truths concerning God’s economy—that God became a man that man may become God, with the New Jerusalem as the ultimate consummation. This is a great miracle and a deep mystery. (CWWL, 1994-1997, vol. 3, “The Application of the Interpretation of the New Jerusalem to the Seeking Believers”, msg. 5)

The “Diamond” in the “Box” of the Bible

The books of history in the Old Testament contain many stories. On the one hand, these stories are helpful. On the other hand, we may be distracted by these stories from the unique goal in the Bible. The one goal in the Bible has been neglected by Christians for centuries, but in His recovery the Lord has shown us this goal in a very clear way.

In [2 Samuel Chapter 7] verse 12 God speaks of David’s seed, and in verse 14a He says, “I will be his Father, and he will be My son.” Here we have something of very great significance — the seed of David becoming the Son of God. These verses clearly unveil that a seed of man, that is, a son of a man, can become the Son of God. This implies that God’s intention is to make Himself man in order to make man God in life and in nature but not in the Godhead. Such an implication is exceedingly great. Eventually, the whole Bible consummates with this matter. The New Jerusalem, the ultimate consummation of the Bible, involves God becoming man and man becoming God in life and in nature but not in the Godhead, and God and man being mingled together to be one entity.

If we read the Bible without paying attention to this crucial point, then, in a very real sense, the Bible is to us an empty book. This means that although the Bible is real in itself, in our understanding of it the Bible is empty. As an illustration, let us suppose that a certain box, which is quite attractive, contains a large diamond. A child may be interested in the box but not in the diamond. An adult, however, would focus his attention on the diamond contained in the box. Today, many Christians care for the Bible as the “box,” but they have not seen and do not appreciate the “diamond” which is the content of this box, and they may even condemn those who have a proper appreciation of the “diamond” in the “box.” The “diamond” in the “box” of the Bible is the revelation that in Christ God has become man in order that man might become God in life and in nature but not in the Godhead. (Life-study of Samuel, msg. 31)

Becoming God—in Life and in Nature but not in the Godhead

This brings us to the matter of deification — God’s intention to make the believers God in life and in nature but not in the Godhead. Athanasius referred to deification when at the council of Nicea in A.D. 325 he said, “He [Christ] was made man that we might be made God.” Although the term deification is familiar to many theologians and Christian teachers, during the past sixteen centuries only a small number have dared to teach regarding the deification of the believers in Christ.

I have not been influenced by any teaching about deification, but I have learned from my study of the Bible that God does intend to make the believers God in life and in nature but not in the Godhead. For instance, 1 John 3:2 says, “Beloved, now we are children of God, and it has not yet been manifested what we will be. We know that if He is manifested, we will be like Him because we will see Him even as He is.” This verse clearly reveals that we will be like God.

God makes us like Him by imparting His life and nature into us. Second Peter 1:4 says that we have become “partakers of the divine nature.” John 1:12-13 says that we were born, regenerated, by God with His life. As God’s children we are “baby gods,” having God’s life and nature but not His Godhead. The Godhead is unique; He is the only One who should be worshipped.

It was wonderful for David to be a man according to God’s heart, but it was not sufficient. God wants those who can say, “I am not just a person according to God’s heart. I am God in life and in nature but not in His Godhead.” On the one hand, the New Testament reveals that the Godhead is unique and that only God, who alone has the Godhead, should be worshipped. On the other hand, the New Testament reveals that we, the believers in Christ, have God’s life and nature and that we are becoming God in life and in nature but will never have His Godhead. (Life-study of Samuel, msg. 25)

THE NEW JERUSALEM BEING THE ULTIMATE CONSUMMATION
OF THE BIBLE

The main content of the New Testament is that the Triune God has an eternal economy according to His good pleasure to dispense Himself in His life and nature into His chosen and redeemed people, thereby making them His duplication so that they may express Him; this corporate expression will consummate in the New Jerusalem (Eph. 3:9; 1:9-23). The New Jerusalem, the ultimate consummation of the Bible, involves God becoming man and man becoming God in life and in nature but not in the Godhead (Rev. 21:2; 3:12). In Christ, God has become man to make man God in His life and in His nature so that the redeeming God and the redeemed man can be mingled, constituted, together to be one entity—the New Jerusalem (21:3, 22). Eventually, the triune, eternal God becomes the New Jerusalem incorporated with all of us, and we also become the New Jerusalem through the process of God’s organic salvation (Rom. 5:10). The ultimate consummation of God’s organic salvation is the New Jerusalem—the universal incorporation of the union and mingling of God with man, divinity with humanity—the processed and consummated Triune God incorporated with His regenerated, renewed, sanctified, transformed, conformed, and glorified tripartite elect.

The issue of the Bible’s teaching is just one entity, the New Jerusalem, as the aggregate of all the God-men (Rev. 21:7; Heb. 2:10-11; 12:22). God’s New Testament economy is to make the believers God-men for the constitution of the Body of Christ so that the New Jerusalem may be consummated as the eternal enlargement and expression of the processed and consummated Triune God (Gal. 3:26; 4:7, 26, 31). The New Jerusalem is the God-men who have been transformed, glorified, and mingled with the processed and consummated Triune God (John 17:22-23a; Eph. 4:4-6).

THE NEW JERUSALEM BEING A COMPOSITION OF DIVINITY AND HUMANITY MINGLED, BLENDED, AND BUILT UP TOGETHER
AS ONE ENTITY

The New Jerusalem is a composition of divinity and humanity mingled, blended, and built up together as one entity (John 14:20, 23; Rev. 21:2-3, 9-23). All the components have the same life, nature, and constitution and thus are a corporate person. God and man, man and God, are built up together by being blended and mingled together (John 14:20, 23; 15:4a; 1 Cor. 6:17). This is a matter of God becoming man and man becoming God in life and in nature but not in the Godhead. (Conclusion of the New Testament, msg. 428)

God and Man Being Fully Mingled as One

Even though divinity and humanity are two entirely different natures, the work of God throughout all the generations is to work these two natures into one so that divinity may be in humanity and humanity in divinity, to the extent that you would not be able to see God without seeing man or see man without seeing God. In the end, at the consummation of God’s work, you will be able to smell humanity when you touch divinity and taste divinity when you touch humanity, because at that time God and man, man and God will be fully mingled as one. God will then be able to say that we are the same as He, and we also will be able to say that God is the same as we. At that time God and man will be in complete harmony. God and we, we and God will become fully one and will be inseparable. Apart from the Godhead, we will be one hundred percent exactly the same as God (cf. 1 John 3:2).

The first mention of man in the Bible is God’s creation of man in His image (Gen. 1:26). Although man is man, he has the image of God. It is obvious from the Scriptures that in God’s heart, He wants to work in man to the point that man is exactly the same as He. God’s work in man to make man exactly the same as He is began in Genesis. From Genesis 2 on, God has been continually working. Even after His birth the Lord Jesus still said, “My Father is working until now, and I also am working” (John 5:17). This shows that this work has not yet ceased and has not yet been accomplished.

This work was not accomplished when the Lord Jesus was on the earth, and though the Holy Spirit descended almost two thousand years ago, this work is still not yet accomplished. God’s work throughout the generations will not be accomplished until the day that the holy city, New Jerusalem, is manifested. This holy city, New Jerusalem, is the issue of God’s work throughout the generations. The entire Bible reveals to us that the ultimate issue and product of God’s work will be the New Jerusalem. What is the New Jerusalem? The New Jerusalem is the totality of God’s work, the issue of God’s work throughout the ages and generations. The glory, radiance, color, and appearance of the New Jerusalem are exactly the same as God in His glory, radiance, color, and appearance. (CWWL, 1954, vol. 2, “Spiritual Reality”, msg. 4)

All the Sixty-six Books of the Bible Explaining the Enlarged God,
the New Jerusalem

Christ regenerated the believers for His Body in order that all the believers in Christ may be built up into a dwelling place of God in their spirit indwelt by Him as the Spirit (Eph. 2:22). Here, to be built up is to be constituted together. We are being built up into a dwelling place of God in our spirit indwelt by Him as the Spirit. Ultimately, this dwelling place is the New Jerusalem (Rev. 21:3). The New Jerusalem is a city—a large, corporate dwelling place. The dwelling place of a single person is a house; the dwelling place of a multitude is a city. All the believers in Christ will be built up, constituted, so that they may be filled with the Spirit, within and without, to become the dwelling place of God. The consummation of such a dwelling place is a large city—the New Jerusalem.

Such a constitution, such a building, is consummated through dispositional sanctification (Rom. 15:16), renewing (Titus 3:5), transformation (2 Cor. 3:18), and conformation (Rom. 8:29). After regenerating us, God sanctifies us in our disposition, renews us in our old creation, and transforms us in our entire being. Not only so, He conforms us to the image of His firstborn Son so that all of us may be God’s sons in life and nature and, with His firstborn Son, become God’s corporate son as God’s expression, God’s expansion. The New Jerusalem is such a corporate expression, expansion, and enlargement of God. The Bible begins with “In the beginning God” (Gen. 1:1). At that time the unique God was “alone.” However, at the end, the Bible mentions a city, the New Jerusalem. This city is not simple, requiring the explanation of the Bible with sixty-six books. This is because this city, the New Jerusalem, is the enlarged God. All the sixty-six books of the Bible explain the enlarged God, the New Jerusalem. (CWWL, 1994-1997, vol. 5, “How to Be a Co-worker and an Elder and How to Fulfill Their Obligations”, msg. 2)

In the Beginning of the Bible There Being One Single God, and at the End
There Being a Great, Corporate God—the New Jerusalem

The third thing that Christ is doing in the third stage of His intensification is to consummate the New Jerusalem. According to the entire revelation of the New Testament, the unique goal of the Christian work should be the New Jerusalem, which is the ultimate goal of God’s eternal economy. Some preach the gospel with the goal of winning souls. Others establish seminaries with the goal of teaching theology. Still others pursue spirituality with the goal of living a spiritual life. Also, there are others whose goal is to pursue holiness.

In the Lord’s recovery, what is our goal? Is it to be people who are holy? Today among Christians in general, nearly no one has a proper goal. They pursue being spiritual, being holy, preaching the gospel to win souls, and establishing seminaries to teach theology and the Bible, yet hardly anyone can say that they are doing these things with the goal of consummating the New Jerusalem. They have all missed the proper goal.

In the degradation of the church, on the negative side, there is the frustration from Satan, sin, the world, and the flesh. On the other hand, many positive, proper things have become replacements of God’s eternal goal. God has only one ultimate goal, that is, the New Jerusalem. This is a very clear and definite matter in the Bible. The Bible with its sixty-six books opens with “In the beginning God.” In the beginning of the Bible there was only God and nothing else. At that time God was only in His one aspect—the triune Father, Son, and Spirit. Therefore, God referred to Himself as “Us” and “Our.” In Genesis 1:26 God said, “Let Us make man in Our image, according to Our likeness.” This indicates that God is three—the Father, Son, and Spirit—and therefore has the aspect of being three. Besides this, there was nothing else. At the end of the Bible, however, we reach the New Jerusalem. Between the beginning and the end, there is a course of much history with many ages, including the age of the patriarchs, the age of the law of the children of Israel, and the age of the grace of the New Testament, in which many things take place and in which God does a great deal of work. However, regardless of how many ages there are and how much work God does, He has only one goal. In the beginning of the Bible there is one single God, and at the end there is a great, corporate God—the New Jerusalem.

The New Jerusalem Being God’s Enlargement and Expansion, God’s Expression in Eternity, which is the Corporate God

Just as the Bible begins with God, so it ends with God. In the beginning He is a simple God, a God who is triune; at the end a city appears, and that is the corporate God. The New Jerusalem is God’s enlargement and expansion, God’s expression in eternity, which is the corporate God. Those who participate in the New Jerusalem are all God’s children, God’s kind, God’s species. Today my descendants total only about forty. However, God’s children are innumerable. Consider how many are in the New Jerusalem! They all are gods; they all belong to God’s species. Hence, the New Jerusalem is the corporate God.

In spite of the fact that the holy Word contains such a clear revelation, most readers of the Bible disregard the New Jerusalem. Some say that the New Jerusalem is “heaven,” where Christians will go after their death and where there are the golden street, pearl gates, and jasper wall. Others say that since Revelation is a mysterious book, no one can understand what the New Jerusalem is, so there is no need to pay any attention to it. They feel that since you are not a theologian, you do not have to study it. Today the majority of Christians disregard the New Jerusalem, the tree of life, and the river of water of life. Instead, they take many other good things as replacements of the New Jerusalem. But the Lord’s recovery is not like that. Today we establish the churches, edify the saints, practice the vital groups, and visit people by door-knocking, but our aim, our goal, is for the consummation of the New Jerusalem.

TAKING THE NEW JERUSALEM AS OUR UNIQUE AND ULTIMATE GOAL

To be overcomers we should take the goal of God’s eternal economy, the New Jerusalem, as our unique and ultimate goal. We all need to remember this goal. Our goal is not to help people to be spiritual or to be holy. Rather, we are leading people toward the New Jerusalem to consummate the New Jerusalem. How do we do this? It is by drinking the Spirit and eating Christ for us to receive His rich and fresh supply. Thus, we adorn and consummate the New Jerusalem with God the Father as its golden base, God the Son as its pearl gates, and God the Spirit for its wall of precious stones. It is not according to your will, or by using your way, or with you as the element and essence. Rather, it is with God as the essence, Christ as the element, and the Spirit as the way. We need to daily drink the flowing God, the Spirit, as our river of water of life; we need to eat the overcoming Lion-Lamb as the tree of life to be our fresh and rich supply; and we need to take the Triune God as the essence, the element, and the way to build and consummate the New Jerusalem. This is the consummation of the full ministry of Christ. (CWWL, 1994-1997, vol. 5, “How to Be a Co-worker and an Elder and How to Fulfill Their Obligations”, msg. 3)

THE NEW JERUSALEM BEING GOD THE FATHER
WITH MANY “GOD THE SONS”

The Body of Christ is the household of God (v. 19b). This is the household of the faith—the universal family of God (Gal. 6:10), composed of God as the Father and the believers in Christ, the many sons of God. God the Father has a great family of many sons. The Father is God, and the sons are “small gods” in life and nature but not in the Godhead. If a father is a man, are not his sons men? Since the father is a man, the sons all must be men. In the divine family the Father is God, so all the sons are gods, the many God-men, in life and nature but not in the Godhead. First Timothy 3:15-16 reveals that the church is the manifestation of God in the flesh. (CWWL, 1994-1997, vol. 2, “The Practical Way to Live a Life according to the High Peak of the Divine Revelation in the Holy Scriptures”, msg. 6)

Our God was merely God up to two thousand years ago. Then He became a man. Of course, He did not drop His divinity. He was still God. Thus, the man Jesus was a God-man. He went through human living, death, and resurrection and entered into ascension. After His ascension He is still the God-man, and through His death and resurrection many God-men were reproduced.

The New Jerusalem is the aggregate, the totality, of many God-men. Among these many God-men, the sons of God, is the Father. Christ is the firstborn Son, and we are His many “twins.” The New Jerusalem is God the Father with many “God the sons.” At certain times of the year, families have a reunion. Such a reunion makes the fathers of these families very happy. I believe that in the New Jerusalem, God the Father will look at “God the sons,” and He will be very happy. We will be there as the many God-men. In the New Jerusalem the Father will be the unique One, and all the others will be the sons. (CWWL, 1994-1997, vol. 2, “The Practical Way to Live a Life according to the High Peak of the Divine Revelation in the Holy Scriptures”, msg. 3)

THE NEW JERUSALEM BEING A COMPOSITION OF GOD’S CHOSEN, REDEEMED, REGENERATED, SANCTIFIED, RENEWED, TRANSFORMED, CONFORMED AND GLORIFIED PEOPLE WHO HAVE BEEN DEIFIED

The New Jerusalem is a composition of God’s chosen, redeemed, regenerated, sanctified, renewed, transformed, conformed, and glorified people who have been deified (John 3:6; Heb. 2:11; Rom. 12:2; 8:29-30). For us to be deified means that we are being constituted with the processed and consummated Triune God so that we may be made God in life and in nature to be His corporate expression for eternity (Rev. 21:11). The New Jerusalem is built by God’s constituting Himself into man to make man the same as God in life, nature, and constitution so that God and man may become a corporate entity. The New Jerusalem is God Himself enlarged with His redeemed by the way of constituting, uniting, and mingling (John 3:29a, 30a; 14:20; 15:4a; 1 Cor. 6:17). Thus, the deification of the believers is a process that will consummate in the New Jerusalem. On God’s side, the Triune God has been incarnated to be a man; on our side, we are being deified, constituted with the processed and consummated Triune God so that we may be made God in life and in nature to be His corporate expression for eternity. This is the highest truth and the highest gospel (Rev. 3:12).

THE NEW JERUSALEM BEING THE REAL AND CONSUMMATE SHULAMMITE

The divine romance is portrayed poetically in Song of Songs. In Song of Songs the seeker passes through a process to become the Shulammite, the duplication of Solomon and a figure of the New Jerusalem (6:13, 4). The lover’s name, Shulammite, which is the feminine form of Solomon, is first used in Song of Songs 6:13, indicating that at this point she has become Solomon’s duplication and counterpart, the same as Solomon in life, nature, and image, as Eve to Adam (Gen. 2:20-23). This signifies that the lover of Christ becomes the same as He is in life, nature, and image to match Him (2 Cor. 3:18; Rom. 8:29) for their marriage. The lover of Solomon, having passed through various stages of transformation, has become Solomon’s duplication. The New Jerusalem will be a corporate Shulammite, including all of God’s chosen and redeemed people.

In the New Jerusalem the redeeming God (signified by Solomon) and all His redeemed (signified by the Shulammite) become one. The New Jerusalem is a mingling of divinity and humanity to express the processed and consummated Triune God in human virtues. Christ and His wife will be joined together to be the New Jerusalem for God’s expression; this is the consummated Shulammite. The New Jerusalem is the real and consummate Shulammite.

Many Lovers of Christ Eventually Becoming Duplications of God in Life and
in Nature but not in the Godhead

Ultimately, we will be conformed to be the wonderful Shulammite, who, as the duplication of Solomon, is the greatest and ultimate figure of the New Jerusalem as the counterpart of Christ. Just as King Solomon became a country man to court a country girl in order to make her his queen, his duplication, God in Christ became a man to court man in order to make man God in life, nature, expression, and function but not in the Godhead, to be Christ’s bride (Matt. 9:15; Rev. 19:7; cf. Psa. 45:1-3, 9, 13-14). The Bible reveals that God became a man to court us and that now He wants us to court Him by our becoming divine for His expression through our personal, affectionate, private, and spiritual relationship with Him (S. S. 1:1-8; 2 Cor. 2:10; Exo. 33:11; Rom. 8:4, 6; 1 Cor. 2:15). The Shulammite is a figure of us as the reproduction of Christ, who is the embodiment of God. Thus, the many lovers of Christ eventually will become duplications of God in life and in nature but not in the Godhead. This is the fulfillment of God becoming a man that man might become God, which is the high peak of the divine revelation. The corporate overcomer, the Shulammite, who is the duplication of Solomon, is a figure of the New Jerusalem.

The Shulammite was a country girl. Now, as a counterpart of Solomon, she has become the same as Solomon in life, nature, expression, and function for the carrying out of God’s economy. We become the same as God and Christ in life, nature, expression, and function, but not in the Godhead. To say that we are the same as God in His Godhead is a great blasphemy, but to say that we cannot be the same as God in life, nature, expression, and function is unbelief. The Bible tells us again and again that God wants to be one with us and to make us one with Him. This is God’s intention.

The Bible Ending with a Couple in a Marriage Life—the New Jerusalem

The almighty King, the almighty “Solomon,” wants to be one with His people, signified by a country girl. He does this not by coercing but by the personal and affectionate way of courting. The Bible ends with a couple in a marriage life—the New Jerusalem (Rev. 21). We are involved in this divine romance, and we are participating in this wonderful conclusion of the entire Holy Scriptures. (Conclusion of the New Testament, msg. 428)