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Scripture Reading: John 20:22; 16:13-15; Col. 1:18; 1 Cor. 11:3; Matt. 28:19; John 3:6; 2 Tim. 4:22; Rom. 1:9; Eph. 1:17b; 2:22; 3:16b; 4:23b; 5:18b; 6:18a; 1 Cor. 6:17
As we have seen, the Holy Spirit, who is the consummated Triune God, is of two aspects — the essential aspect and the economical aspect. This is not for doctrine but for our experience. We have at least two hymns on this matter — Hymns, #609 and #501. Hymns, #609 not only speaks of our spiritual experience but also has many references to the Bible. Stanza 3 says, “The Triune God the Spirit is, / And comes as breath and wind to me.” In John 20:22 the Holy Spirit as breath is of the essential aspect, whereas in Acts 2:2-4 the Holy Spirit as wind is of the economical aspect. Essentially, the Holy Spirit as breath enters into us as life; economically, the Holy Spirit as a rushing violent wind is poured upon us as power. Therefore, the Holy Spirit as the consummation of the Triune God is as breath and wind.
Stanza 4 of Hymns, #609 says, “All that the Father is and has / In His beloved Son doth rest, / And all the riches of the Son / Are by the Spirit now possessed.” This is based on John 16:15, which says, “All that the Father has is Mine; for this reason I have said that He receives of Mine and will declare it to you.” Verses 13 and 14 say, “When He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but what He hears He will speak; and He will declare to you the things that are coming. He will glorify Me, for He will receive of Mine and will declare it to you.” The “He” in verse 15 is clearly “the Spirit of reality” in verse 13. The Spirit’s declaring to the disciples is His glorifying of the Son in verse 14 and His guiding of them into all the reality in verse 13. Therefore, the meaning of verses 13 through 15 is that all that the Father has is the Son’s, and all that the Son has is received by the Spirit, and after the Spirit receives, He declares everything to the Son’s disciples. Such a declaring is the glorifying of the Son, and it is the guiding of the disciples into all the reality. This reality is all that the Son has and all that the Father has. Therefore, stanza 3 of Hymns, #501 says, “All things of the Father are Thine; / All Thou art in Spirit is mine; / The Spirit makes Thee real to me, / That Thou experienced might be.”
Stanzas 8 and 9 of Hymns, #609 say, “The Father purposed that the Son / Should be the first in everything; / The Son the Father takes as Head / And over all His headship brings. / The Spirit perfectly desires / That Christ, the Son, be glorified, / And He reveals Him unto me, / That He be fully testified.” The Father’s purposing for the Son to be the first in everything is according to Colossians 1:18, which says, “He is the Head of the Body, the church; He is the beginning, the Firstborn from the dead, that He Himself might have the first place in all things.” The Son’s taking the Father as Head is based upon what 1 Corinthians 11:3 says: “I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ.” Therefore, in the Gospel of John, the Son often indicated that He was obedient to the Father. Everything that He did, He did by the Father and not by Himself, because He took the Father as His Head (5:19, 30; 4:34; 17:4; 14:10, 24; 7:18). Stanza 9 of Hymns, #609, as quoted above, is derived from John 16:14. Not one item of human idea or concept can be found in this hymn. Rather, it was written altogether according to experience and by putting together different points of the revelation of the Bible.
Matthew 28:19 is another verse on the believer’s experience of the Triune God. It says, “Go therefore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” This is the commandment that the Lord Jesus gave to His disciples, telling them to go and preach the gospel for the discipling of all the nations and to baptize the believing ones into the name of the Triune God. In Greek the word name is singular. Apparently, the Father, the Son, and the Holy Spirit as three persons should have three names. However, in reality, the three have only one name, which is Father, Son, and Holy Spirit. In other words, the name of the Father, the Son, and the Holy Spirit denotes the Triune God.
Among both the Chinese and Americans, most names are composed of three words. God’s name also has three parts. The name of the Triune God is Father, Son, and Holy Spirit. This is not a light matter. Anyone among all the nations who believes in the Lord must be baptized into one name — the name Father, Son, and Holy Spirit. Perhaps many of us have never considered that our Triune God has such a special name. We believers worship God, but have we ever wondered what the name of the God whom we worship is? Jehovah is God’s name in the Old Testament, but today we are no longer in the Old Testament but in the New Testament. What is God’s name in the New Testament? Man is not man’s name but denotes man himself. In the same way, God is not God’s name but denotes God Himself. As man has a name, so God has a name. In the New Testament God’s name is not only Jesus. Jesus is the name of God as our Savior but not the New Testament name of the Triune God. The name of our Savior is Jesus Christ, but the name of our God is Father, Son, and Holy Spirit. Hallelujah, what a revelation this is! The name of the God whom we worship, serve, love, and experience is Father, Son, and Holy Spirit.
In the Gospel of Matthew the Lord told His disciples to baptize the believing ones into the name of the Father and of the Son and of the Holy Spirit. However, in Acts and the Epistles the apostles told the people that they needed to “be baptized upon the name of Jesus Christ” (Acts 2:38), that is, to be “baptized into the name of the Lord Jesus” (8:16; 19:5), “into Christ Jesus” (Rom. 6:3), and “into Christ” (Gal. 3:27). As Christians, we all know that we are baptized into the Lord’s name. At the end of the Gospel of Matthew, we are told to baptize the believers into the name of the Father and of the Son and of the Holy Spirit, which is the name of God. However, in Acts and the Epistles we are told to baptize people into the name of the Lord Jesus Christ. In other words, with respect to the truth, to baptize people is to immerse them into the name of the Father and of the Son and of the Holy Spirit, but with respect to practice, to baptize people is to immerse them into the name of the Lord Jesus Christ. The Father, the Son, and the Holy Spirit are God, and the Lord Jesus Christ is the Savior. To baptize a person into God, we must immerse him into Christ. This also indicates that our Savior Jesus Christ is God. Therefore, the Lord Jesus Christ is the Father, the Son, and the Holy Spirit — the Triune God.
When we call upon the Lord Jesus, we may have the feeling or understanding that He is only the Son, the Lord Jesus Christ, and not the Father or the Spirit. Because our natural concept is often governed by tradition, when we speak of the Lord Jesus, we may exclude the Father and the Spirit. Christianity has been on the earth for nearly two thousand years. From the time that the Nicene Creed was established by the Council of Nicaea in A.D. 325 until the present day, Christians have inherited the concept that the Father is the Father, the Son is the Son, and the Holy Spirit is the Holy Spirit; the Father is God, the Son is the Lord Jesus Christ, and the Holy Spirit is the Spirit of God. Hence, Christianity teaches us that when we pray, we should pray to the heavenly Father and not to the Lord Jesus and that we should conclude our prayer in the name of the Lord Jesus. In addition, since we do not have sufficient power when we pray, we need to depend on the power of the Holy Spirit. Therefore, when we pray, we should pray to the heavenly Father, in the name of the Son, and by the power of the Holy Spirit. Today this traditional concept has continued to affect people subconsciously. Consequently, all who believe in the Lord have this understanding spontaneously, without being taught.
Apparently, the Bible seems to teach this way. However, John 16:15 says, “All that the Father has is Mine [the Son’s]; for this reason I have said that He [the Holy Spirit] receives of Mine and will declare it to you.” Since all that the Father has, has become the Son’s, does this mean that the Father no longer possesses it? Moreover, since all that the Son has, has been received by the Spirit, does this mean that the Holy Spirit has everything, and the Father and the Son have nothing? We have seen clearly from the revelation in John 14 and 15 that the Father is in the Son and that the Son comes in the Father with the Spirit. Since the Father is in the Son, all that the Father has becomes the Son’s. Since the Son comes in the Father with the Spirit, all that the Son has, has been received by the Spirit. Furthermore, 1 Corinthians 15:45b says, “The last Adam became a life-giving Spirit,” and 2 Corinthians 3:17 says, “The Lord is the Spirit.” This means that the Son has become the Spirit, and therefore, all that the Son has, has been inherited by the Spirit. However, when the Son became the Spirit, He did not leave the Father in the heavens, because the Father is in Him. The result is that the Father, Son, and Holy Spirit become God’s name. For this reason, whenever we call upon the name of the Lord Jesus, the One whom we experience is the Triune God, because the Father is in the Son, and the Son has become the Spirit.
In summary, John 14:10 shows us that the Son is in the Father and the Father is in the Son. Hence, all that the Father has belongs to the Son. First Corinthians 15:45b and 2 Corinthians 3:17 reveal that the Son has become the Spirit. Hence, all that the Son has, has been inherited by the Spirit. Once we have the Spirit, we have the Son and the Father because the Father, the Son, and the Holy Spirit are one. Therefore, Matthew 28:19 says that the Father, the Son, and the Holy Spirit have only one name. This name has three parts; the first part is Father, the second part is Son, and the third part is Holy Spirit. In principle, this is like Chinese names, which have three parts.
What we have stressed again and again is not the doctrine but the rich experience of the Triune God. We cannot possibly experience Christ without experiencing the Father God and the Holy Spirit. We must realize that to experience Christ is to experience the Triune God. Colossians 2:9 says that all the fullness of the Godhead dwells in Christ bodily. Therefore, in Acts and the Epistles, the apostles taught the believers to baptize people into the name of the Lord Jesus Christ because this is equal to baptizing people into the name of the Father, Son, and Holy Spirit.
Second Corinthians 13:14 says, “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” Apparently, these are three items, but they are actually three aspects of one item. Love is in the heart and is altogether a matter of the heart. Grace comes out of a loving heart. When love in the heart is stirred and manifested, that is grace. For example, when we see a lovable person, our heart loves him, and we may give him a gift. This gift, which is the manifestation of love, is grace. When that person receives the gift, he comes into fellowship and contact with us. Eventually, love, grace, and fellowship are just three aspects of the same thing.
Likewise, God’s heart loves us; this is God’s love. Out of God’s love there is a manifestation, which is to give us His only begotten Son (John 3:16). John 1:14 says that this only begotten Son became flesh and tabernacled among us, full of grace. Verse 14 does not say “full of love” but “full of grace.” God’s giving us His Son is love, and the Son’s coming is full of grace. Thus, love becomes grace. Grace is not wages but a free gift through love. The love that is in the Father becomes grace in the Son. Therefore, when the Father’s love is expressed, it is the Son’s grace. However, the reaching of grace for us to receive and enjoy is accomplished by the Holy Spirit. Thus, John 20:22 and Acts 2:4 show us that the Triune God reaching us is the Holy Spirit. When the Holy Spirit reaches us, He transmits the Father’s love and the Son’s grace for our enjoyment and experience. The result is that we have fellowship with the Triune God.
Hence, when love is manifested, it becomes grace, and when grace is received by us, it becomes fellowship. These are three aspects of one thing. Likewise, when God is expressed, He is Christ, who is God becoming flesh. When this Christ is received by us, He is the Spirit because what we receive is the Holy Spirit. Therefore, there is no way that we can experience Christ without experiencing the Father and the Spirit. The Christ whom we experience is the Triune God, the God whom we enjoy is the Triune God, and the Holy Spirit whom we have received is the Triune God. The Father is the Triune God, the Son is the Triune God, and the Spirit is the Triune God. The three should not and cannot be divided. This is greatly different from the teaching concerning the Trinity in traditional theology.
The Father, the Son, and the Holy Spirit are the Triune God, and the Triune God reaches us as the Spirit. We thank the Lord that He reaches us as the Spirit, and we humans also have a spirit. The ultimate expression of the Triune God is the Spirit — the Holy Spirit. The Holy Spirit first came to us to sanctify us so that we might be saved (1 Pet. 1:2). Then, when we are saved, He comes into us to be our life. The Holy Spirit comes into us by coming into our spirit. This can be proved by several verses in the Scriptures. First, John 3:6 says, “That which is born of the Spirit is spirit.” In this verse there are two spirits. The first is the Spirit, the Holy Spirit, and the second is that which is born of the Spirit, which is the human spirit. When we believe into the Lord by repenting and confessing our sins to Him, we are forgiven and saved. Once we are saved, God’s Spirit immediately comes into us to regenerate our spirit. Thus, we are regenerated when the Spirit of the Triune God enters into our spirit to be our life. To be saved is not to believe in a religion; rather, it is to receive another life into us in addition to our original human life. This other life is the divine life, which is God Himself. The Spirit comes into us to regenerate our spirit with the divine life. Therefore, that which is born of the Spirit is spirit.
In John 4:24 the Lord Jesus said, “God is Spirit, and those who worship Him must worship in spirit and truthfulness.” God is Spirit; therefore, when we worship Him, we must worship in our human spirit. God is Spirit, and He created a spirit for man in order that man may worship Him. Animals and plants do not have a spirit. Only human beings have a spirit. This is not a small matter.
Zechariah 12:1b says, “Jehovah, who stretches forth the heavens and lays the foundations of the earth and forms the spirit of man within him.” This verse speaks of three things created by God: the heavens, the earth, and the spirit of man. In God’s eyes there are three important items in the universe: the stretching forth of the heavens, the laying of the foundations of the earth, and the forming of the spirit of man within him. This verse does not speak of the heavens, the earth, and man but of the heavens, the earth, and the spirit of man within him. In God’s view this spirit is as important as the heavens and the earth.
We have a mouth and a stomach in our body to contain food. Without food we humans cannot exist. However, what God considers most important in our being is not our physical organs or psychological faculties but our spirit. Our spirit is our spiritual “stomach” to contain God Himself. The Lord Jesus said that He is the bread of life and that he who eats Him will live because of Him (John 6:48, 57). How can we eat Him, and where is He after we eat Him? We receive Him with our spirit into our spirit. God created man with a mouth and a stomach for man’s physical existence. At the same time He also created a spirit for man to receive Him. Therefore, the Lord Jesus said that God is Spirit and that when we worship and contact Him, we must be in our spirit and exercise our spirit.
One of the secrets of exercising our spirit is to call on the name of the Lord. We may consider calling on the name of the Lord as the best secret of exercising our spirit. For example, the secret of exercising our feet is to walk. For walking, we use our feet; for seeing, we use our eyes; for hearing, we use our ears; and for praying, we use our spirit. Whenever we pray, we need to use our spirit. Some may have the feeling that when they pray they are often in their mind and not in their spirit. Praying in spirit requires much exercise. This may be likened to a child learning to walk. Before he can walk, he must first learn to crawl and later to stand. After he can stand, then he learns to walk. Once he learns to walk, he no longer needs to crawl or hold on to something. Perhaps when you first start to pray, you are in your mind; but after much practice in praying, you will gradually be in spirit. After further practice, you will reach a point that whenever you pray, you pray in your spirit and with your spirit. Prayer is not just for petitioning God but even more for contacting and fellowshipping with God. Therefore, the best way to pray is to call on the name of the Lord. The Bible even tells us to pray unceasingly (1 Thes. 5:17). The only way to pray unceasingly is to call on the name of the Lord.
Besides praying, we need to read the Bible. Reading the Bible is not for gaining more knowledge and doctrines but for receiving spiritual supply. The Bible contains profound truths that are not for the believers’ objective knowledge but for their subjective experience. To dive into these profound truths, we need to use our spirit because the Lord said that His words are spirit and are life (John 6:63). To touch the spirit in the Lord’s words, we need to use our spirit. When we use our spirit, we dive into these profound truths, which are able to help open up our prayers, making them more penetrating and richer. Whether our prayers are deep and rich depends totally upon our knowledge of the truth.
Therefore, there are two secrets of exercising our spirit: prayer and pursuing the truth. These two matters complement each other. We must pray, and we must also dive into the truth. Praying can help us get into the truth. The more we get into the truth, the deeper and richer our experiences will be. Even the sense that we have when calling on the name of the Lord becomes deep, rich, and weighty. In this way our taste and feeling for the name of the Father, Son, and Holy Spirit will be very different from that in the past.
The fourth verse that speaks of the human spirit with the Spirit is Romans 8:16, which says, “The Spirit Himself witnesses with our spirit that we are children of God.” John 1:12 says that as many as received Him, to them He gave the authority to become children of God, to those who believe into His name. Being a child of God is not something that we imagine with our mind or feel with our emotions. How do we experience being children of God? It is by the Spirit’s witnessing with our spirit. The Spirit as the Spirit of the consummated Triune God comes to witness with our spirit. In other words, since the Spirit of the Triune God is in our spirit, He can witness with our spirit that we are children born of God. This verse strongly indicates that the Spirit of the Triune God is in our spirit.
Paul says in 2 Timothy 4:22, “The Lord be with your spirit.” As we have seen, 2 Corinthians 3:17 says, “The Lord is the Spirit.” The Lord is the Spirit; therefore, He can be with our spirit and is even in our spirit.
Putting these five verses from the Scriptures together, we can see a clear picture that the Triune God as the Spirit today is in our spirit. When we worship God, we must worship Him in spirit; when we testify, we testify in our spirit; and when we enjoy the Lord, we enjoy Him in our spirit.
Since God as the Spirit is in our spirit, we must serve Him in spirit. The apostle Paul says in Romans 1:9, “God...whom I serve in my spirit in the gospel of His Son.” This indicates that we must serve God in spirit. Our service to God should not be in letter, rituals, or teaching but in our spirit. Whatever we are and have must be in spirit. Therefore, 7:6 says that we serve God in newness of spirit, and 12:11 says that we must be burning in spirit, serving the Lord.
Ephesians has six chapters, and in every chapter our spirit is mentioned. In 1:17 the apostle asked God to give us a spirit of wisdom and revelation. In Greek spirit here refers not to the Holy Spirit but to our regenerated human spirit indwelt by the Spirit of God. Our spirit within our being is a spirit of revelation, a heavenly “window” that is capable of receiving light from heaven. God’s revelation and light enter into our entire being through our spirit. Therefore, before he spoke concerning the profound truths in Ephesians, Paul first prayed that God would make our spirit a spirit of revelation.
Ephesians 2:22 says that the church is built together into a dwelling place of God in spirit. Apparently, the church being God’s house means that God has a house among the saints. Actually, the church as God’s house is in the believers’ spirit. If the believers in a local church do not know their spirit or serve and live in spirit, but rather live and walk according to their mind, opinions, and emotions, how can there be the house of God? Such a church is only a church in name; it does not have the reality of the church. The reality of the church is in our spirit. If every one of us walks in spirit and worships God in spirit, the church has the reality and is the dwelling place of God.
For us to be built up together in the church, we must be in our spirit. When we are in our mind, we have only opinions and divisions. When we are in our emotion, we have only contentions and murmurings. Very often those whom we love the most are also the ones with whom we are angry the most. If we do not have any dealings with others, there are no arguments, but once we make friends with others, we begin to have quarrels. The same is true even between husbands and wives. The building up of the church is a spiritual matter. When we exercise our emotions, the church is gone. When we exercise our emotions, we open the door to the flesh, opinions, and quarreling; thus, the building work is finished. We may not quarrel outwardly, but if we still exercise our emotions inwardly, there cannot be the building up, because we are still outside the spirit. The building up of the church is a matter in spirit.
Hence, whether we are young or old, we must be in spirit. Only in the spirit can we have the building and the church. Everything depends on the spirit, not on whether it is good or bad, or right or wrong. It is not that if we are gentle, then there is the church, and that if we are hot-tempered, then there is no church. Rather, only when we are in spirit can there be the church. Therefore, if we are not in spirit, we should not speak, exercise our emotion, or become angry. We should be in spirit not only when we praise or sing hymns but also when we are angry. It is not enough to be in spirit when we pray. If we are in spirit even when we are angry, the church will surely be built up. When we are in spirit, even if we become angry, we are angry for the Lord and not for ourselves. Therefore, when we are angry, we must first return to our spirit, and if it is not of the Lord, we should not become angry. In this way we can be built up together in spirit.
Ephesians 3:14-16 says, “For this cause I bow my knees unto the Father,...that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit into the inner man.” Our entire being, including our mind, emotion, and will, must be strengthened into the inner man, which is our regenerated spirit. Paul prayed for us, asking the Father to strengthen our being through His Spirit to such an extent that we would be strengthened into the inner man. In the meetings you may feel that you are very much in spirit and exercising your spirit. However, your being in the spirit may be compared to reeds that cannot withstand the blowing of the wind. Therefore, when you go back to your daily living, a word from the elders or an attitude of your spouse can cause you to become enraged and corrupted. In the meetings your heart is burning, but right after you get home, you are “doused by cold water.” If you are this kind of a person, you need Paul’s prayer, bowing your knees to the Father and asking Him to strengthen your entire being into the spirit. When you are thus strengthened into your spirit, Christ is able to make His home in your heart (v. 17).
Ephesians 4:23 says, “That you be renewed in the spirit of your mind.” When we were the old man, all our thoughts were old and corrupted, but now through the renewing of the spirit of our mind, we have become the new man. This indicates that there has been a great improvement with our spirit because even our mind is now filled with the spirit, which is the spirit of the mind. When our mind becomes a mind in the spirit, our spirit becomes a transforming spirit that is able to transform our entire being.
Ephesians 5:18 says, “Do not be drunk with wine, in which is dissoluteness, but be filled in spirit.” To be drunk is to be filled in the body with physical wine, whereas to be filled in our regenerated spirit is to be filled with Christ unto God’s fullness (3:19). The spiritual wine, which is God Himself, fills and infuses our spirit. Instead of being drunk in our body with physical wine, we are “drunk” in our spirit with God Himself as the divine wine. The result is that we are filled unto the fullness of God to become His expression and flowing out.
Ephesians 6:18 says, “Praying at every time in spirit.” This indicates that the main organ we should use in prayer is our regenerated spirit, which is indwelt by the Spirit of God. To pray every time in spirit indicates that we ought to exercise our spirit moment by moment, always living in spirit.
When we put together these verses in the six chapters of Ephesians, we can see a clear picture. Chapter 1 speaks of our receiving revelation in spirit; chapter 2, of our being God’s dwelling place in spirit; chapter 3, of our being strengthened into our spirit, that Christ may make His home in our hearts; chapter 4, of our mind being renewed in spirit that we may be transformed; chapter 5, of our being filled with God in spirit; and chapter 6, of our praying in spirit. These are altogether a matter of the spirit, a matter of enjoying the Triune God. Therefore, to experience the Triune God and enjoy the fullness of God, we must be in spirit.
Today not only are the doctrines in Christianity too objective, not being able to touch people’s spirit, but even among us much of our speaking is objective doctrine that cannot touch people’s spirit. Any doctrine that does not touch our spirit is comparable to the theories of the moralists and philosophers. The teachings of the philosophers, moralists, and religionists have no spirit, nor do they speak concerning the spirit and thus cannot touch people deep within. Therefore, there is no need for people to pray after hearing and seeing something from them. However, in the Lord’s recovery what we release and speak must touch people’s spirit. Therefore, after seeing and hearing something, you need to pray with your spirit. If you do not pray and digest with your spirit, what you have seen or heard is merely an objective doctrine or theory. Once you pray with your spirit, the objective doctrine is turned into a subjective supply. Likewise, when you read the Word, you need to do so with prayer. Pray-read the Word instead of merely reading it. In reading, you use your eyes to see and your mind to understand. However, in prayer you use your spirit to take in and digest what you have understood, making it your subjective supply in spirit. In this way the word of God becomes the bread of life supplying us in our spirit.
I hope that we can clearly see the matter of the two spirits becoming one spirit. The Triune God has been consummated as the Spirit, and we have a God-created human spirit within us. Today this spirit is the regenerated spirit indwelt by God’s spirit. Therefore, 1 Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” This indicates that through our believing into the Lord and having an organic union with Him, He has entered into us to become our life. However, this may still be an objective teaching; in experience, our union with the Lord in resurrection can only be in our spirit. Through resurrection the Lord has become the life-giving spirit (15:45b), and He is with our spirit now (2 Tim. 4:22). Therefore, to have the experience of being united with the Lord, we must experience being one spirit with the Lord.
How do we know that we are one spirit with the Lord? This is not difficult. Perhaps we do not know if we are one spirit with the Lord, but we know when we are not one spirit with the Lord. It is an amazing thing that when we are one spirit with the Lord, we may not have any feeling, but when we are not one spirit with the Lord, we are quite clear within. When a member of our body is functioning normally, we do not have much consciousness of it, but when it has problems, we immediately have a definite feeling about it. Therefore, to experience being one spirit with the Lord, we need only to practice to avoid not being one spirit with Him. This is sufficient.
To be one spirit with the Lord is the greatest salvation and the highest experience for a Christian. Only by being one spirit with the Lord can we enjoy God, experience the Lord, and be sanctified, spiritual, and overcoming. Only in this kind of experience can we have the growth and maturity in life and be transformed and built up together. Eventually, the issue of this kind of experience is the church.
