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Scripture Reading: Gen. 1:2; Judg. 3:10; Luke 1:35; John 7:39; Acts 16:6-7; Rom. 8:2, 9; Phil. 1:19; 1 Cor. 15:45; 2 Cor. 3:6, 17-18; Rev. 1:4; 4:5; 5:6; 2:7; 14:13; 22:17; John 14:17; 15:26; 16:13-15; 1 John 5:6; John 3:5-6; 2 Cor. 1:21-22; Eph. 1:13; 4:30; 1 Pet. 1:2; Rom. 15:16; 1 Cor. 12:13
Prayer: Lord, how we thank You for Your word. We thank You for this gathering. We believe that it is sovereign of You. Lord, we can come to You around Your word. What a mercy and grace! We trust in You for the understanding of Your word. We admit our inadequacy. We are short — short of understanding, short of utterance, even short in listening. Anoint our ears and our minds. Anoint the speaking mouth. May You speak in our speaking. We like to practice the one spirit with You, especially in this hour in speaking Your word. Lord, do cleanse us with Your precious blood. How we thank You that where the blood is, there the rich anointing is. We trust in Your anointing. We look to You desperately for such a mysterious word tonight. Lord, defeat the enemy and chase away all the darkness from this hall. Visit every attendant. In Your mighty name we ask. Amen.
We have covered the first two items of the basic revelation in the Holy Scriptures — God’s plan and Christ’s redemption. In this chapter we come to the third item — the Spirit’s application. This is the most mysterious item in the divine revelation.
Printing may be used as an illustration of the application of the Spirit. In printing there is first the draft, the manuscript. This manuscript is then typeset onto a page, which is then made into a negative. Then the printing press, using the negative, produces however many copies are wanted. This last stage, producing the copies, illustrates the Spirit’s application.
Christ did a great work of “typesetting” what God purposed in His plan. He became incarnated and lived on earth for thirty-three and a half years. Then He died on the cross, was resurrected, and ascended to the heavens. By such a long process, from incarnation to ascension, the Lord Jesus has done the wonderful typesetting work. This work produced a “negative.” Now the Spirit comes and applies to us what Christ has done. The Father planned, the Son accomplished, and the Spirit comes to apply what Christ accomplished according to the Father’s plan.
For the best printing results, clean, pure paper must be used. This is why the first thing that the Spirit applies to us is the cleansing of the precious blood of the Lord Jesus (Heb. 9:14). The Spirit cleanses us with the redeeming blood of Christ. Through the precious blood we have been washed and cleansed. Now we are clean, pure paper, good for this spiritual printing.
To understand the Spirit’s work in applying Christ’s accomplishments, let us consider how the Spirit is gradually revealed throughout the Scriptures.
The first time the Spirit of God is mentioned is in Genesis 1:2. This is God the Spirit in His creation. The Spirit of God brooded over the death waters for God’s creation.
After creating man, God remained intimately involved with him. In His relationship with man God’s title is Jehovah. This is why in the Old Testament the Spirit of God is usually called the Spirit of Jehovah. The Spirit of Jehovah came upon certain people. This indicates that the Spirit of Jehovah has to do with God’s reaching of man (Judg. 3:10; Ezek. 11:5). The main titles used for the Spirit of God in the Old Testament are the Spirit of God and the Spirit of Jehovah.
At the incarnation the Spirit of God was called the Holy Spirit (Matt. 1:18, 20; Luke 1:35). In his masterpiece The Spirit of Christ, Andrew Murray points out that the divine title the Holy Spirit is not used in the Old Testament. In Psalm 51:11 and in Isaiah 63:10-11 Holy Spirit (KJV) should be translated as “Spirit of holiness.” It was when the time came to prepare the way for Christ’s coming and to prepare a human body for Him to initiate the New Testament dispensation that the term the Holy Spirit came into use (Luke 1:15, 35).
Now we come to a very hard point. In John 7:37-38 the Lord Jesus cried, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” Then in verse 39 John explains that the Lord spoke this “concerning the Spirit, whom those who believed into Him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.” John does not say “the Spirit of God,” “the Spirit of Jehovah,” or “the Holy Spirit,” but “the Spirit.” He further says that when Jesus was crying out to the people, “the Spirit was not yet.” The King James Version says that the Spirit “was not yet given,” but the word given is inserted; it is not in the Greek text. The Spirit of God was in Genesis 1, and the Spirit of Jehovah came upon the prophets in the Old Testament. Why, then, in John 7 was the Spirit “not yet”?
In The Spirit of Christ Andrew Murray indicates that before Christ’s glorification, that is, before His resurrection (Luke 24:26), the Spirit of God had only divinity. But when Christ was resurrected, the Spirit of God became the Spirit of the glorified Jesus. If He were still only the Spirit of God, He would have only the divine element. Murray’s word implies that the Spirit, in becoming the Spirit of the glorified Jesus following Christ’s resurrection, now has the element of humanity.
When I was young, I was taught that in Exodus 30:22-30 the anointing ointment is a type of the Holy Spirit. But after I received enlightenment through Andrew Murray’s book, I went back to study Exodus 30. This ointment was composed of olive oil compounded with four spices: myrrh, cinnamon, calamus, and cassia. The olive oil is a type of the Holy Spirit, but what are the four spices? It is well known that myrrh refers to Christ’s death. Cinnamon should indicate the sweet effectiveness of that death. Calamus is a reed that grows in muddy ground and shoots high into the air. This indicates resurrection. Cassia was used in ancient times as a repellent for insects and especially for snakes. This should indicate the power of Christ’s resurrection that prevails against Satan.
These four spices were of three units. There were five hundred shekels of myrrh, two hundred fifty shekels each of cinnamon and calamus, and five hundred shekels of cassia. If the lamb is a type of Christ and if the olive oil is a type of the Holy Spirit, surely these four spices are also types concerning Christ. The three units of five hundred shekels each should refer to the Trinity. The total quantity of the cinnamon and calamus, being split into two half units of two hundred fifty each, typifies the second of the Trinity “split” on the cross, just as the veil was split in two from top to bottom.
The number one of the one hin of olive oil signifies the unique God. The number four of the four spices signifies the creature. In Ezekiel and in Revelation there are the four living creatures, referring to God’s creation (Ezek. 1:10; Rev. 4:6-9).
By all these we can realize that this compound ointment should be an all-inclusive type of the compound Spirit referred to in John 7:39. This means that the Spirit of God, as the basic element, has been compounded with Christ’s deity, humanity, death, and resurrection as the spices. In this compound Spirit are the unique God, the Trinity, man, the creature, Christ’s death, the sweetness and effectiveness of His death, Christ’s resurrection, and the power of His resurrection.
The Spirit was first the Spirit of God, possessing only the divine essence. But after God in the Son became a man and died on the cross, passing through death and resurrection and entering into ascension, the Spirit became the Spirit of Jesus Christ (Phil. 1:19), compounded with God’s essence and Jesus’ humanity and His death and resurrection. The Spirit no longer has just the divine essence, but now has, in addition, Jesus’ humanity with the death of Christ, the effectiveness of His death, the resurrection, and the power of His resurrection.
From the inner-life writings I received help to know that I was crucified before I was born (Gal. 2:20). In God’s view we were crucified before we were born. As God’s chosen ones, we were born crucified. Mrs. Jessie Penn-Lewis said that every Christian must die to live (John 12:24; 1 Cor. 15:31; 2 Cor. 4:11). But my experience was that the more I tried to die, the more alive I was. A hymn written by A. B. Simpson says that there is a little word that the Lord has given — reckon. According to Romans 6:11, we must reckon ourselves dead. I practiced reckoning, but it did not work. The more I reckoned myself dead, the more alive I seemed. In Watchman Nee’s book The Normal Christian Life there is a chapter that stresses reckoning. That book was a compilation of messages that Brother Nee gave before 1939. After 1939 he began to tell people that we cannot experience Christ’s death revealed in Romans 6 until we have the experience of the Spirit of Christ in Romans 8. Christ’s death in Romans 6 can be experienced only by His Spirit in Romans 8. In other words, if we are not in the Spirit, reckoning that we are dead does not work.
Christ is Christ, and you are you; and His death is not yours unless you are joined to Him organically by the Spirit. In the compound Spirit there are the elements of Christ’s death and its effectiveness, typified by myrrh and cinnamon. When we are in the Spirit, the compound Spirit, we do not need to reckon ourselves dead, because in the Spirit there is the element of Christ’s death.
Some drugs have elements that kill germs. If you try to kill germs by yourself, you will fail. But if you take a prescribed drug, an element in that drug will kill the germs for you. The compound Spirit today is an all-inclusive dose. A medical doctor will tell you that the best dose is the one that kills the germs and nourishes the patient. This may be used as an illustration of the compound Spirit. In the compound Spirit there are the death of Christ, which is the killing power, and the resurrection of Christ, which is the nourishing source of the divine life. These killing, nourishing elements are compounded together in this one Spirit.
The Holy Spirit is called the Spirit of Jesus in Acts 16:6-7. Jesus was a man who suffered persecution. As an evangelist, Paul went out to preach, and he also suffered. In that suffering he needed the Spirit of Jesus because in the Spirit of Jesus there is the suffering element. If you go to a heathen country to preach the gospel, you need the Spirit of Jesus to face the opposition and persecution. The suffering strength to withstand persecution is in the Spirit of Jesus.
In Acts 16 for persecution Paul needed the Spirit of Jesus, but in Romans 8 in resurrection there is the Spirit of Christ. In Romans 8:9-10 we have three titles: the Spirit of God, the Spirit of Christ, and Christ. These three titles are interchangeably used. This indicates that the Spirit of God is the Spirit of Christ, and the Spirit of Christ is just Christ Himself. These three titles are synonyms. The Holy Spirit of God is not only the Spirit of God but also the Spirit of the suffering Jesus and the Spirit of the resurrected Christ. As long as we have such a Spirit, we have the suffering power to face persecution and the resurrection power to live a resurrected life over sin and death (v. 2).
In Philippians 1:19 Paul refers to the “bountiful supply of the Spirit of Jesus Christ.” The bountiful supply is with the Spirit of Jesus Christ. This Spirit brought Jesus through incarnation and through human living on earth for thirty-three and a half years. The Lord Jesus lived a holy, sinless life for many years by the Spirit within. This same Spirit brought Jesus through death and into resurrection. Then the Spirit of God became the Spirit of Jesus Christ. Through such a long process, the elements of humanity, of human living and suffering, of Christ’s crucifixion, of His resurrection, and even of His ascension have all been compounded with this one Spirit.
The Spirit we have received is not merely the Spirit of God, possessing solely the divine element. The Spirit we Christians have received is the Spirit compounded with divinity, humanity, human living, suffering, crucifixion, resurrection, and ascension. God is in the Spirit. The uplifted humanity of Jesus and His human living and suffering are also in the Spirit. Christ’s death, resurrection, and ascension are all in this one Spirit, so with this Spirit there is the bountiful supply. Paul could suffer persecution and imprisonment because of the bountiful supply of the Spirit of Jesus Christ. This supply became his personal and daily salvation. Even in chains and prison he still magnified Christ and lived Christ (vv. 19-21a). He magnified Christ not by his energy or by his own strength but by the bountiful supply of the Spirit of Jesus Christ.
The Spirit of the Lord (2 Cor. 3:17) indicates that the ascension of Christ is compounded with the Spirit. The Lord in this verse refers to the crucified, resurrected, and ascended Christ. In His exaltation He was made Lord (Acts 2:36).
Second Corinthians 3:17 says, “The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” First, it shows us that the two are one, and second, it shows us that the two are still two. Likewise, John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” The Word and God are one, yet the Word was with God, which indicates that They are two.
The Spirit is identical to the Lord. In the past the term the pneumatic Christ was used in Christology. The pneumatic Christ indicates that Christ Himself is the Spirit. However, do not think that when the Bible says that the Lord is the Spirit, it annuls the distinction between the Son and the Spirit. They are one yet still two. They are one yet still distinct.
Every truth in the Bible has two sides. Regarding the Triune God, if you stand too far on the side of one, you are modalistic. If you stand too far on the side of three, you are tritheistic. We stand on the Word, so we are neither tritheistic nor modalistic. We believe in the genuine Trinity, that God is three-one. God is uniquely one, yet His Godhead is of the Trinity. The word triune comes from Latin. Tri- means “three”; -une means “one.” Hence, triune means “three-one.”
In John 14:23 the Lord Jesus said that whoever loves Him, He and the Father will come to this one and make an abode with him. Also, in John 14:17 the Lord Jesus said that the Spirit as the Spirit of reality will come to abide in the believers. Thus, in the same chapter we are told that the Father and the Son will make an abode with him who loves Him and that the Spirit abides in the one who loves Him. This shows us that the three are in the believers simultaneously. The Triune God is in us. This is a mystery, but by our experience we know that this is so.
In Matthew 28:19 the Lord Jesus said, “Go therefore and disciple all the nations, baptizing them into the name [singular] of the Father and of the Son and of the Holy Spirit.” The same Greek preposition for into is also used in Romans 6:3. When we were baptized into Christ, we were baptized into His death. Matthew 28:19 charges us to baptize new believers into the name of the Triune God. M. R. Vincent says, “Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him.” He further says that the name “is equivalent to his person.” To be baptized into the divine name is to be immersed in the divine person.
A note in the Scofield Reference Bible says, “Father, Son, and Holy Spirit is the final name of the one true God.” Some translations do not have of three times, just “the name of the Father and the Son and the Holy Spirit.” Our God is triune — the Father, the Son, and the Spirit. However, such a title, such a name, was not revealed until after Jesus’ resurrection. Matthew 28:19 was spoken after the resurrection of the glorified Jesus. It was revealed after the process of our Savior from incarnation through resurrection was completed.
Before the resurrection of Christ, such a Spirit, the compound Spirit, was not yet (John 7:39). But after His resurrection the Spirit of God was compounded, and He is now the compound, all-inclusive, processed Spirit. This compound Spirit, who is identical to the Lord, is, as revealed in 2 Corinthians 3, the life-giving, liberating, and transforming Spirit, who gives us the divine life (v. 6), liberates us from the bondage of law (v. 17), and transforms us into the image of Christ from glory to glory (v. 18).
Paul says that the last Adam, through His resurrection and in His resurrection, became a life-giving Spirit (1 Cor. 15:45). He became not only a Spirit but specifically a life-giving Spirit. Life-giving shows what kind of Spirit He is. In 2 Corinthians 3:6 Paul says that the Spirit gives life. John 6:63 says, “It is the Spirit who gives life.” Darby’s New Translation has a parenthesis from verse 7 through verse 16 of 2 Corinthians 3. If we consider this section as parenthetical, verse 17 continues verse 6. The Spirit gives life (v. 6), and the Lord is the Spirit (v. 17).
Many writers agree that in Paul’s Epistles the resurrected Christ is identical to the Spirit. However, this does not annul the distinction between Christ and the Spirit. There is always a twofoldness to truth. In 2 Corinthians 3:17 the Lord and the Spirit are one. In 2 Corinthians 13:14 we have the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit. Here it can be seen that Christ and the Spirit are distinct.
First Corinthians 15:45 refers to Christ as the life-giving Spirit. Surely there cannot be two Spirits who give life. Christ, the life-giving Spirit, is also the Spirit of life. This term is revealed in Romans 8:2. Romans 8 speaks of the Spirit of life (v. 2), the Spirit of God (v. 9), and the Spirit of Christ (v. 9), who is Christ Himself (v. 10). In this same chapter the Spirit is also spoken of as the firstfruits (v. 23).
In the last book of the Bible the seven Spirits of God are revealed (Rev. 1:4; 4:5; 5:6). The Nicene Creed does not mention the seven Spirits. In A.D. 325, when the Nicene Creed was made, the book of Revelation was not recognized as part of the Bible. The final recognition of the books to be included in the Bible took place in A.D. 397 at the Council of Carthage.
Also, in Revelation 1 the sequence of the Trinity is changed. Matthew 28 shows us the Father, the Son, and the Holy Spirit. In Revelation 1:4-5, however, the Father as the eternal One is first, the seven Spirits are second, and the Son is third.
Furthermore, Revelation 5:6 says that the seven Spirits are the seven eyes of the Lamb. This means that the third of the Trinity is the eyes of the second.
All these points indicate that in the last book of the divine revelation the Spirit of God, for the building up of the churches in a dark age, becomes the sevenfold intensified Spirit, who carries out God’s universal administration for the fulfilling of God’s eternal purpose and fully expresses Christ as God’s universal Administrator to bring in God’s kingdom in the millennium (20:4, 6) and to bring the kingdom to its ultimate consummation as the New Jerusalem in the new heaven and the new earth (21:1-2).
This wonderful Spirit eventually becomes so simple in title: the Spirit (2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). In Revelation we have the seven Spirits and the Spirit. In the seven epistles to the churches in Revelation, the beginning of each epistle refers to the Lord Jesus as the One writing to the church in a certain place. Then the end of each epistle tells us to “hear what the Spirit says.” Revelation 22:17 says, “The Spirit and the bride say...”
The Spirit is compounded, processed, and all-inclusive. He is the consummation of the Triune God reaching His chosen people. According to John 4:24, our God is Spirit. Not only the Spirit of the Trinity is Spirit, but the entire God — the Father, the Son, and the Spirit — is Spirit. God is Spirit, and this God includes the Father, Son, and Spirit.
John tells us that when the Son came, He came in the name of the Father (5:43). Then the Father sent the Spirit in the name of the Son (14:26). The Son came in the name of the Father; this means that He came as the Father. Then the Spirit came in the Son’s name; this means that the Spirit came as the Son. The Son sent the Spirit to us from with the Father, and the Spirit proceeded to us from with the Father (see footnote 261 in John 15, Recovery Version). When the Spirit came, the Son was there, and the Father was also there. The Son was in the Father, and the Father was in the Son (14:10). When the Son was there, the Father was there. All three were there because They are one God. You cannot separate Them, yet They are distinct as the Father, the Son, and the Spirit.
The Spirit is the reality of Christ (v. 17; 15:26; 1 John 5:6). When we call on the name of the Lord Jesus, we receive the Spirit as the reality of Christ (John 14:17), and this Christ, the Son of God, is the very embodiment of the Father (Col. 2:9). The Father is embodied in the Son, and the Son is fully realized as the Spirit. Colossians 2:9 says that the fullness of the Godhead dwells in Christ bodily. Christ, then, is the embodiment of God, fully realized as the Spirit. This is revealed in John 16:13-15.
The Spirit gives life to the believers (1 Cor. 15:45; 2 Cor. 3:6) and regenerates them in their spirit (John 3:5-6). He anoints the believers (2 Cor. 1:21), seals them (Eph. 1:13; 4:30; 2 Cor. 1:22a), and is Himself a pledge of God given to them (v. 22b). By this anointing, which brings in the divine element, He fills the believers. Sealing shapes the element into a certain form as an impression and becomes a mark. The pledge means that He is the guarantee that God is our inheritance. On the one hand, sealing proves that we are God’s inheritance; on the other hand, God as our inheritance for our enjoyment is also guaranteed by the indwelling Spirit as the pledge.
He is also the bountiful supply to the believers (Phil. 1:19). He sanctifies us not just positionally but dispositionally (1 Pet. 1:2; Rom. 15:16) and experientially as well. He transforms the believers (2 Cor. 3:18).
All believers have been baptized in this one Spirit into one Body (1 Cor. 12:13). On the day of Pentecost and in the house of Cornelius, when Christ the Son, the ascended One, poured out the Spirit on the believers, that was His baptizing His Body into the Spirit. First Corinthians 12:13 says that we were all baptized in one Spirit into one Body. Christ finished this baptism just as He finished His crucifixion. All who believe have been crucified (Gal. 2:20). In the same principle, we were all baptized on the day of Pentecost and in the house of Cornelius. We have been baptized and have been given to drink this one Spirit (1 Cor. 12:13). Now we are drinking this Spirit. To be baptized is outward; to drink is inward. Outwardly, we have been baptized; inwardly, we are drinking of the one Spirit.
With the Lord’s ascension to the heavens and the pouring out of the Spirit, the whole operation of the Triune God was completed. The Father planned with the Son and the Spirit, and the Son came with the Father and the Spirit to accomplish what the Father had planned. Finally, the Spirit came with the Father and the Son to apply what the Father had planned and what the Son had accomplished. This applying Spirit is the consummation of the Triune God. He is not just by Himself as a separate Spirit, having nothing to do with the Father and unrelated to the Son; He is the consummation of the Triune God, the consummation of the Divine Trinity, to reach us.
The Spirit’s reaching us has two aspects: the inward aspect and the outward. The inward was accomplished on the day of resurrection. On that day the resurrected Lord came back to His disciples and breathed Himself into them (John 20:22). This was altogether for life, the inner life.
Fifty days later at Pentecost, He poured out the Spirit upon the disciples like a mighty wind (Acts 2:1-2). Breath is for life, but wind is for power. At Pentecost the disciples were clothed with power from on high (Luke 24:49). The clothing of the Spirit is like the putting on of a uniform. The uniform gives its wearer power, authority. A policeman with a uniform has authority to stop us. If he did not have a uniform, we would not listen to him. The Spirit as our life, the life-giving Spirit, even the Spirit of life, is also the Spirit outside us, poured upon us as the Spirit of power from on high. All of this has been accomplished.
This compound, processed, all-inclusive Spirit is the consummation of the Triune God. Whatever He planned, whatever He has accomplished, whatever He will apply to us is all wrapped up in this compound Spirit. Divinity is wrapped up in Him; Christ’s humanity is also wrapped up in Him. His death, His redeeming, life-imparting death, is wrapped up in Him. His resurrection and His ascension are also wrapped up in this one compound Spirit who reaches us. Inwardly, He is our light and life; outwardly, He is our power.
God has given us two great gifts — the Spirit and the Word. The compound Spirit is the totality of the Triune God and all His doings. This is why I say that this compound Spirit, including His Word, is the ultimate consummation of the Triune God reaching us. The divine person and the divine Word are wrapped up in this one compound Spirit. All the blessings, all the bequests, of the New Testament have been bequeathed to God’s children. These bequests are also wrapped up in this one compound Spirit.
Two verses in the New Testament indicate that the Spirit and the Word are one. In John 6:63 the Lord said, “The words which I have spoken to you are spirit.” Also, Ephesians 6:17 refers to the sword of the Spirit, which Spirit is the word of God. Not only is the word of the Lord the Spirit; the Spirit is also the Word.
This is why in Romans 10 Paul says that when you hear the preaching of the gospel, the word is near you, in your mouth and in your heart (v. 8). For many years I could not understand what Paul meant. How could the word be in my mouth and in my heart? Eventually, the Lord showed me that whenever the New Testament is taught, preached, read, or studied by anyone with a sincere heart, the Spirit works with the Word. Through the Spirit the Word gets into your mouth. Through the Spirit the Word gets into your heart. Without the Spirit, the printed word could not get into your mouth and into your heart. When you exercise your spirit to pray over a verse of the Bible, that verse gets into your mouth and your heart. You should not read the Bible without praying. You have to read the Bible, the holy Word, prayerfully. You should not merely exercise your mentality to study the Word. You must come to the Word with prayer. You need not use your own words; pray the Word.
We all know that when we pray in this way, the word on the page gets into our mouth and our heart. We receive enlightenment, nourishment, watering, strengthening, comfort, and life supply. Also, the Spirit is applied to us as the consummation of the Triune God.
The Spirit and the Word work together. We should always touch the Bible by touching the Spirit. We should pray by reading and read by praying. Then we will enjoy the Triune God. Our burden is not to argue or debate but to present the basic truth to God’s people today that they may know that our God is actually the Triune God, not for us to understand but for us to enjoy. We are presenting the truth to help the saints know that our God is triune for us to partake of Him, enjoy Him, and experience Him.
We also emphasize the human spirit (Zech. 12:1; Prov. 20:27; Rom. 8:16; 2 Tim. 4:22). Just as we have a mouth and a stomach for our food, we have also a human spirit, which is our spiritual mouth and spiritual stomach. In a radio the receiver is crucial. We may have a beautiful, well-made radio, but if it does not have a receiver, it is empty. We are a “radio” to receive the divine riches into the “receiver” within us — our human spirit.
We strongly emphasize these two spirits, the compound Spirit of the Trinity and the human spirit within us, because the compound Spirit is the consummation of the Triune God reaching us for our enjoyment, and the human spirit is the only means for us to receive such a rich compound Spirit that we may enjoy the riches of the Triune God and experience Him daily, even hourly. We are here for a testimony that all the people of God today may have a clear vision concerning the Divine Trinity and that we ourselves may partake of Him and enjoy Him all day long.
