Students of theology are commonly taught that they should not invent any new theological terms. The concern is that new terms might be used to introduce heresy into orthodox theology. However, during the past sixty years, the Lord has opened His Word to us and has shown us many items that had been veiled for centuries. In order to describe these things, we have been forced to invent a number of new terms. For example, in speaking of God's dispensing Himself into His chosen people, we use the term dispensing. This term should be differentiated from the noun dispensation, which refers to the various ages arranged by God for the accomplishing of His economy. Thus, when we speak of the arrangement of the divine government, or of God's arrangement in His economy, we use the word dispensation, but when we speak of God's dispensing Himself into us, we use the word dispensing.

A major revelation in the Word which the Lord has shown us is that in the book of Revelation, the last book of the Bible, the Spirit, who was "not yet" before Jesus' resurrection (John 7:39), is called "the Spirit" (Rev. 22:17). The Spirit is the consummation of the processed Triune God. When we receive the Spirit, we receive an all-inclusive person who is the consummation of the processed Triune God. This is not my theology; it is scriptural theology, the theology of the Bible. No theology is as high as this.

In the beginning of the Lord's recovery in China, we adopted much of the Brethren theology. But during the past sixty years, the Lord has brought us on and on, and a number of advancements have taken place among us. Today, the theology we have seen of the Bible is much higher, deeper, and richer than the Brethren theology. The main item of the biblical theology is God's economy, which is altogether centered in the all-inclusive Christ.

We might have enjoyed this all-inclusive person in an initial way as our Savior, but this does not mean that we have possessed Him as the good land. Consider again the typology in the Old Testament. In type, when the children of Israel were in Egypt, they accepted Christ as the lamb, sprinkled the lamb's blood for their redemption, and ate the meat of the lamb as their life supply so that they could walk out of Egypt. Then in the wilderness they went on to enjoy Christ as the heavenly manna and as the living rock that followed them and that was cleft to flow out the living water. At Sinai, they received the law and built the tabernacle, both of which are types of Christ, and they entered into the tabernacle to fellowship with God and to enjoy the showbread table, the lampstand, and the incense altar. Although they enjoyed Christ in all these ways, they had not yet enjoyed the good land. Therefore, they still needed to enter into the good land.

We have participated in Christ as the reality of all the items enjoyed by the children of Israel. We have experienced Him as the Passover, the manna, the rock, the living water, the law portraying God, the offerings, and the tabernacle. However, we have not yet entered into Christ as the good land. We are still on the way, and while we are journeying, God is testing us. Perhaps we are now on the border of the good land, that is, on the extremities of the all-inclusive Christ. If we try to spy out the land, we will lose our faith. Instead of spying out the land, we should say, "Hallelujah for the all-inclusive Christ! He is the good land flowing with milk and honey. I don't need to spy out this land—I will enter into the land by faith." We need to enter into the land and take the land by faith, as Caleb and Joshua did.