The compounding of the Spirit took place when Christ as the last Adam became the life-giving Spirit. This becoming was not a simple matter. As we pointed out in the previous message, Christ has passed through two becomings. The first becoming was His incarnation: "The Word became flesh" (John 1:14). This becoming was rather simple, for it involved the entering of divinity into humanity and the mingling of divinity with humanity, but it did not include either death or resurrection. Christ's second becoming was His becoming in resurrection: "The last Adam became a life-giving Spirit" (1 Cor. 15:45b). This becoming was quite complicated because it included divinity, humanity, Christ's death, and Christ's resurrection.
Christ's death was itself very complicated. His death was an all-inclusive death. In His all-inclusive death He crucified the flesh of sin (Gal. 5:24; Rom. 8:3b); condemned sin and took away sin and sins by shedding His blood (Rom. 8:3b; John 1:29; Heb. 9:26b, 28a; John 19:34b); destroyed the devil, who has the might of death (Heb. 2:14; John 12:31b); judged the world and cast out its ruler (John 12:31; Gal. 6:14b); crucified the old man (Rom. 6:6; Gal. 2:20a; 6:14b); terminated the old creation by the crucifixion of the old man (Rom. 6:6); abolished the law of the commandments in ordinances (Eph. 2:15a); and released the divine life (John 12:24; 19:34b). On the one hand, Christ's death dealt with all the negative things; on the other hand, His death released the divine life. The more we consider this, the more we will realize the complications involved in the Lord's all-inclusive death.
Christ's resurrection was also very complicated. His resurrection produced the firstborn Son of God by uplifting the humanity of Christ into His divinity and by having Christ born of God (Acts 13:33; Psa. 2:7), that is, by designating the seed of David (Christ's human nature) by the Spirit of holiness (the divinity of Christ) in the power of resurrection to be the firstborn Son of God (Rom. 1:3-4). In Christ's resurrection all of God's chosen people were regenerated to be the many sons of God and the many brothers of the firstborn Son of God (1 Pet. 1:3; Heb. 2:10; Rom. 8:29). In Christ's resurrection the Spirit of God was consummated to be the life-giving Spirit (1 Cor. 15:45b): the Spirit of Christ—the pneumatic Christ, the pneumatized Christ (Rom. 8:9); the ultimate consummation of the processed and consummated Triune God, who is embodied in the pneumatized Christ as the life-giving Spirit; and the reality of resurrection, which is Christ Himself and the processed and consummated Triune God (John 11:25; 1 John 5:6). From this we can see that Christ's resurrection is full of complications.
Because so many complications are involved in Christ's second becoming, His becoming the all-inclusive life-giving Spirit in resurrection, we may use the word inclusion in speaking of this second stage of Christ. The issue of this becoming was not something simple but something compounded, that is, not just oil signifying the Spirit of God but the ointment signifying the life-giving Spirit, the Spirit who gives life. This Spirit is the pneumatic Christ, the Christ in the second stage—the stage of inclusion.
Whereas it is common for Christians to teach concerning incarnation, very few, if any, teach concerning inclusion. The incarnation issued in the Christ who was in the flesh, but the inclusion has issued in a Christ who has become the compound, all-inclusive, life-giving Spirit. We see this compound Spirit in the book of Acts and in the twenty-one Epistles from Romans to Jude.