Prayer: Lord, we believe that in these days You are speaking to us, unveiling the depths within You. We are so blessed. Thank You. Lord, now we come to You to learn how You, the Triune God, are a realm and to see that You want us to enter into this realm, that is, to enter into You. Lord, open our eyes. Take away our disability and make us able to know the mystical things as You know them. O Lord, cover us, cleanse us, and anoint us. Lord, grant that we will sense Your presence and know that You are here speaking to us. May we all hear Your voice. Lord, You are so merciful. We are worthy of nothing. We are nothing, we have nothing, and we can do nothing. But we have You as our everything. Amen.
In this message we come to a high peak-the divine and the mystical realm. Something that is mystical is not only spiritual but is also mysterious.
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 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. The terms consummated Spirit and pneumatic Christ are very particular.
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). Much later, when the Israelites, God’s chosen people, were in trouble, God came down to help them as the Spirit of Jehovah (Judg. 3:10; 6:34; 11:29; 13:25). The Spirit of Jehovah was God coming near to His people in order to help them in an objective way but not in a subjective way.
The Old Testament is a record mainly of two things: God’s creation and the history of Israel, God’s chosen people. Because the history of Israel was miserable, they were constantly in need of God’s help. Without His coming to help His chosen people in their troubles, they would not have survived. In God’s creation the Spirit was the Spirit of God, and in God’s helping Israel the Spirit was the Spirit of Jehovah.
Through incarnation God became a man. God’s becoming a man was something altogether new, and for this new thing a particular title is used for the Spirit of God-the Holy Spirit (Matt. 1:18, 20; Luke 1:35). In Greek the Holy Spirit is frequently called “the Spirit the Holy” (Luke 2:26; 3:22; 10:21; John 14:26). The title the Holy Spirit was used with respect to the incarnation because the incarnation was something utterly holy. God’s coming to be a man was a most holy matter, and Luke 1:35 even uses the expression the holy thing. As the conception of the God-man was of the Holy Spirit, so what was born of that conception was a holy thing. The Spirit who carried this out was not only the Spirit of God nor only the Spirit of Jehovah but the Holy Spirit. In the Bible, therefore, the Spirit is called the Spirit of God, the Spirit of Jehovah, and the Holy Spirit.
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