If we would practice the church life
as a living in the Body of Christ, the one new man,
we need to experience
the divine dispensing of the Divine Trinity:
The divine dispensing of the Divine Trinity
is the base for our daily living
as believers
and members of the Body of Christ
and parts of the new man.
The life of God
is for the supplying of His children
with His riches
in His divine dispensing.
The reality in Jesus
is the practicality of the life of God,
that is, the practicing of the life of God
that took place in Jesus
while He lived on earth:
This is the divine life
realized and practiced
as the reality in Jesus’ humanity.
The reality in Jesus
is for infusing the believers
with Christ’s godly living
in His humanity.
Ephesians 4:30
speaks of “the Holy Spirit of God,
in whom you were sealed
unto the day of redemption”:
This Spirit
is the sealing Spirit,
even the sealing “ink”
with which we all have been sealed.
The contents, the elements, and the essence
of the sealing Spirit
are the divine life plus Jesus’ practical humanity.
The sealing Spirit
saturates, permeates, and soaks us
with the processed and consummated Triune God.
The Father’s life
is the reality in Jesus,
and this reality
as the practicality of the life of the Father
becomes the sealing Spirit:
The sealing Spirit
saturates, permeates, and soaks us
with the divine life
in the practicality of Jesus’ daily life,
making our life
a reproduction of Jesus’ life.
Through the divine dispensing
of the Divine Trinity
with the Father’s life,
the reality in Jesus,
and the Spirit’s sealing,
we may have a daily life
that is a living
in the Body of Christ, the new man.
For the church life
as a living
in the Body of Christ, the one new man,
we need to arrive at the oneness
of the faith
and of the full knowledge
of the Son of God:
The oneness of the Spirit
in Ephesians 4:3
is the oneness
of the divine life in reality,
and the oneness in verse 13
is the oneness
of our living in practicality:
The oneness of reality
needs to be practiced
and thereby become
the oneness in practicality.
The word arrive in verse 13
indicates that a process
is required for us to arrive at
the oneness of our living in practicality;
the oneness of reality
is the beginning,
and the oneness in practicality
is the destination.
The oneness in practicality
is the oneness of the faith:
The faith in verse 13
refers
not to our act of believing
but to the things
in which we believe,
such as the divine person of Christ
and His redemptive work
accomplished for our salvation.
In the church life
we have only one thing
that is special
—the faith;
for receiving the believers,
to insist upon anything besides the faith
is to be divisive.
The oneness in practicality
is also the oneness of the full knowledge
of the Son of God:
The full knowledge
of the Son of God
is the apprehension of the revelation
concerning the Son of God
for our experience.
The oneness of the faith
altogether depends on
the full knowledge
of the Son of God;
only when we take Christ as the center
and we focus on Him
can we arrive at
the oneness of the faith,
for only in the Son of God
can our faith be one.
In order to preserve the church life
as a living
in the Body of Christ, the one new man,
we must discern the intrinsic factor
of the winds of teaching
for their purpose:
The winds of teaching
are the devilish blowings
of the evil one
that bring storms
into the church.
Any teaching, even a scriptural one,
that distracts believers
from Christ and the church
is a wind
that carries believers away
from God’s central purpose.
The intrinsic factor of the winds of teaching
is the sleight of men,
man’s subtle ways of cheating,
the craftiness of men
with a view to a system of error
—man’s plotted deception
to induce people
into the satanic system of error;
the system of error
is of the enemy, Satan.
The purpose of the winds of teaching
—the evil purpose of Satan
versus the economy of God
—is to overthrow
the faith of some believers (2 Tim. 2:18),
to devastate the church (Acts 8:3),
to frustrate and tear down
the building up of the organic Body of Christ,
and to divide
the members of the Body (1 Cor. 1:10-11),
instead of
keeping the unique oneness of the Body
in love and kindness.
In the church life
as a living
in the Body of Christ, the one new man,
we all need to learn Christ (Eph. 4:20):
To learn Christ
is to be molded into
the pattern of Christ’s death,
that is,
to be conformed to
the image of Christ
as the firstborn Son of God (Rom. 8:29):
Christ is
not only life to us
but also an example (John 13:15; 1 Pet. 2:21).
In His life
He set up a pattern,
as revealed in the four Gospels,
and then
He was crucified and resurrected
to become the life-giving Spirit
so that He might enter into us
to be our life
(1 Cor. 2:2; 15:45b; Rom. 8:10; Col. 3:4).
We learn from Christ
according to His example,
not by our natural life
but by Him
as our life in resurrection.
The basic elements
in our learning Christ
are reality and grace:
Reality is
the truth, the principle, the pattern, the standard;
we have been placed by God through baptism
into the pattern, the standard, the principle,
set up by the living of the Lord Jesus;
this is
the reality in Ephesians 4.
As members of the Body of Christ,
we are learning Christ
as the reality is in Jesus.
In order to live out such a standard,
we need grace
—Christ as our enjoyment and supply.
On the positive side,
the basic factors of learning Christ
are the life of God and the Spirit of God;
on the negative side,
the basic factor
is the devil,
who is always seeking an opportunity
to gain an advantage over us
and to damage us.
In order to maintain the church life
as a living in the Body of Christ, the one new man,
we should be
kind to one another,
tenderhearted,
forgiving one another,
even as God in Christ has forgiven us;
in the Spirit
and by the divine life,
we can forgive
as God forgives.
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7 replies on “Crucial Experiences in the Practice of the Church Life (2) Aspects of the Church Life as a Living in the Body of Christ, the One New Man”
Prophecy note, 25 January 2015
The faith in Ephesians 4:13
does not refer to our act of believing,
but refers to the object
in which we believe.
Every believer in Christ
accepts this faith.
When we first believed in the Lord Jesus,
we were very simple.
All we had
was the faith.
But afterward
we became quite complicated
by taking in
various doctrines, teachings, and concepts,
nearly all of which
are divisive.
The work of perfecting
will cause believers
to care for
the oneness of the Spirit
and to lay aside
the divisive doctrines.
As they arrive at
the oneness of the faith,
they no longer care for
the various divisive doctrines
but care only for
the unique faith
concerning Christ
and His redemptive work.
By the perfecting work
they also arrive experientially
at the full knowledge
of the Son of God.
They do not pay attention to
divisive doctrines or practices
but care only for Christ
as the Son of God.
They care for
the full knowledge
of the Son of God
as life
experientially.
They desire more and more
to experience Christ
in their daily life.
By arriving at
the oneness
of the faith
and of the full knowledge
of the Son of God,
these believers have
not only the oneness of reality
but also the oneness of practicality.
Now they are able to come together
without division
and to enjoy oneness
in a practical way.
The oneness in the Lord’s recovery
is such a practical oneness.
Our oneness
is the oneness
of our unique faith
and of the full knowledge
of the Son of God
in our daily experience of Him
as our life.
Many of us
have traveled
from the beginning,
the oneness of the Spirit,
to the destination,
the oneness of the faith
and of the full knowledge
of the Son of God.
We have made the journey
from the oneness of reality
to the oneness of practicality.
We must see the center
and must focus on the center.
When we are at the center,
there is no need
to talk about oneness;
we are spontaneously one with others.
Our unique center
is the Son of God
—Christ.
To arrive at
the oneness of the faith
is to arrive at
the oneness
of the full knowledge
of the Son of God.
In this way,
we will arrive
at a full-grown man experientially,
at the measure
of the stature
of the fullness of Christ.
Day 6
The basic elements
in the learning of Christ
are reality (truth) and grace.
In contrast to the Gospel of John,
in Ephesians 4
truth precedes grace.
Truth is not the supply;
it is the shining of light.
Hence,
truth is
the principle, the pattern, the standard.
As members of the Body of Christ under the Head,
we are learning Christ
as the reality is in Jesus.
Before he mentions grace here,
Paul presents
the principle, the pattern, the standard;
that is,
he presents the truth.
We all have been baptized
not into grace,
but into the mold, into the pattern,
which is the life of truth in Jesus.
We have been placed by God through baptism
into the pattern, the standard, the principle,
set up by the living of the Lord Jesus on earth.
This is
the reality in Ephesians 4.
In order to live out such a standard,
we must have grace.
In Ephesians 4:29
Paul relates grace to our speaking.
This indicates
that we need grace
for the details of our daily life,
not just for what we regard as important matters.
We may have grace in big matters
but not in small matters.
For example,
a brother may have grace
to minister the Word,
but he may lack grace
in speaking to his wife.
Furthermore,
in the prayer meeting
we may all have grace,
but in our daily conversation
we may be devoid of grace.
In no area of our daily life
do we require grace more
than in our conversation.
If we have grace
in this aspect of our living,
we shall have grace
in every other aspect.
In all things
we need grace
to live a life
according to the truth
that is in Jesus
and to be molded into the image of Christ.
Grace is
our rich supply and enjoyment.
If we have this supply and enjoyment,
we shall be able to live
according to the standard
of the principle of truth.
For this reason
Paul takes truth and grace
as the basic elements
in his exhortation in chapter 4.
Along with these basic elements,
there are also
some basic factors.
On the positive side,
these factors
are the life of God
and the Spirit of God.
In contrast to the Gentiles,
we are not strangers
to the life of God.
Instead of being alienated from the life of God,
we are attached to the source of life.
The life of God
has become a fountain
within our very being.
Hallelujah for
the life supply within us!
We also have the Spirit of God.
The Spirit of God
is the person of God.
God Himself in the person of the Spirit
dwells within us.
We must be careful,
therefore,
not to grieve Him.
Rather,
we should obey Him,
honor Him,
respect Him,
and be one with Him
at all times.
The basic factor
on the negative side
is the devil.
In verse 27
Paul exhorts us
not to give place to the devil.
Although we have
the life of God and the Spirit of God
within us,
the enemy
is still lurking about us;
he is always seeking an opportunity
to gain an advantage over us
or to damage us.
We need to be on the alert
for this crouching enemy.
Finally,
verse 32 says,
“And be kind to one another,
tenderhearted,
forgiving one another,
even as God in Christ
also forgave you.”
Only the enjoyment of Christ
as our life supply and as our joy
can make our hearts tender.
If we are tenderhearted,
we shall forgive others.
In our daily walk,
we need
both to forgive others
and to ask others
to forgive us.
This is necessary
because we are easily offended
and we easily offend others.
If we have offended someone,
we need to ask for forgiveness.
But if we have been offended,
we need to extend forgiveness to others,
even as God in Christ
has forgiven us.
To have such a living,
we need to live
according to truth
and by God
in Christ as our grace.
Day 5
With the winds of teaching
there is talk
about the Bible
and about spiritual things,
but what is
the intrinsic factor of such teaching?
In 1933
a brother among us
received a note
from Brother Watchman Nee
that said,
“Do the right thing
in the right way
with the right spirit.”
This word
became a wonderful saying to me.
I need to remember all the time
to do the right thing
in the right way
with the right spirit.
The things that are being done today
related to these winds of teaching
are not the right thing,
they are not done in the right way,
and they are not done in the right spirit.
What is being done is wrong,
the way is wrong,
and the spirit
in which it is done
is even more wrong.
What is being spoken
in the winds of teaching
are either entire lies
or half-truths,
which are also lies.
Half-truths and innuendos
are more evil
than a straight lie.
The intrinsic factor
of such blowing teachings
is the sleight of men
—man’s subtle ways
of cheating.
The sleight of men
is the craftiness of men
with a view to a system of error
—man’s plotted deception
to induce people
into the satanic system of error.
The system of error
is of the enemy, Satan.
The purpose of the winds of teaching
is the evil purpose of the enemy Satan,
which is
versus the eternal economy of God.
Their purpose
is to overthrow the faith of some believers.
Some of the saints’ faith
has been overthrown
by the winds of teaching.
They may not oppose the Lord’s recovery,
but they have lost their faith
in the Lord’s recovery.
They are neutral.
They do not come to the meetings regularly,
and they are
not so concerned about the Lord’s interest
as they once were.
They have been spoiled.
The purpose of the winds of teaching
is to devastate the church life.
This is what Saul of Tarsus did
before he became Paul the apostle.
Also,
the purpose of the winds of teaching
is to frustrate
the building up of the organic Body of Christ,
to tear down
the building up of the organic Body of Christ,
and to divide
the members of the organic Body of Christ
—causing endless divisions (sects)
in hatred and jealousy,
instead of keeping the unique oneness
of the Body of Christ
in love and kindness.
According to our past history,
the instigators of any storm in the recovery
all became very divisive.
They even divide among themselves.
Their division is endless.
There is
no love or kindness with them.
What they do
is full of hatred and jealousy.
Now we have seen
the purpose of the winds of teaching
and their intrinsic factor,
which is the sleight of men in craftiness
with a view to bring people, to usher people,
into a satanic system of error.
Those who get brought into Satan’s system of error
are finished with
the building up of the Body of Christ
in the central lane
of God’s New Testament economy.
I am so thankful to the Lord
that the majority of the saints in the churches
have the proper discernment.
They will not be shaken,
tossed about,
or carried away.
Thank the Lord
that we are still here
in the advance of His recovery today!
Christ is
not only life to us
but also an example.
In His life on earth
He set up a pattern,
as revealed in the Gospels.
Then
He was crucified and resurrected
to become the life-giving Spirit
that He might enter into us
to be our life.
We learn from Him
according to His example,
not by our natural life
but by Him
as our life in resurrection.
To learn Christ
is simply to be molded
into the pattern of Christ,
that is,
to be conformed
to the image of Christ.
Day 4
We need to see
the intrinsic factor
of the winds of teaching
for their purpose.
An intrinsic factor
is a hidden factor,
a factor that is not apparent.
To see this intrinsic factor,
we need a proper and sharp understanding
that can penetrate into the whole situation.
Every wind of teaching
apparently is very good.
If it were not good in appearance,
nobody would accept it.
However,
within the winds of teaching,
intrinsically,
is something different
that is not good.
In Ephesians 4:14
“in the sleight of men”
is in apposition to
“in craftiness,”
which is
“with a view to a system of error.”
The sleight in this verse
is of men,
and the system of error
is of Satan.
Man has the sleight, the craftiness,
but man is not able to have a system
in this universe.
Satan is the one
who is able to have a system of error.
Man’s sleight, man’s craftiness,
is related to the satanic system of error.
Ephesians 4:14
may be considered as
the conclusion of the history of Christianity.
Christianity is full of
the sleight, the craftiness, of men.
The word for “sleight” in Greek
signifies the cheating of dice players.
A crafty gambler
knows how to play dice
in order to cheat his opponent.
The sleight of men
implies the cheating and deception of men.
The history of Christianity
shows us
that there can be cheating and deception
in a so-called Christian teaching.
We need to see
what the winds of teaching are.
These winds
are the devilish blowings
of the evil one.
The devilish blowings
of the evil one
bring storms into the church.
I have been in the church life
for about sixty years,
and I have seen many such storms.
A storm is created
by winds and waves.
Ephesians 4:14
talks about being tossed by waves
and carried about by every wind of teaching.
When the wind comes,
the waves follow.
The wind plus the waves
equals a storm.
From my years of experience,
I realize
that we do not need to feel threatened
by a storm.
No storm comes and stays forever.
The storm comes,
and the storm goes.
The teachings that become winds
are the “blowing teachings.”
These teachings are different from
the New Testament teaching
concerning the economy of God
for the building up
of the unique and organic Body of Christ.
Paul does not speak of the wind of heresy,
but he speaks of the wind of teaching.
Any teaching, even a scriptural one,
that distracts believers
from Christ and the church
is a wind
that carries them away
from God’s central purpose.
First Timothy 1:3 and 4
reveal that some in Paul’s time
were teaching differently.
This does not mean
that they were teaching heresy;
it means that they were teaching something
different from God’s New Testament economy.
Their teaching
was not the teaching of the New Testament ministry.
In the New Testament
there is one ministry.
This ministry
is the dispensing of the Triune God
into the believers
for the building up of the churches.
We must beware of
any teaching or supposed ministry
that teaches something different
from God’s economy,
that is,
that teaches something
other than God’s dispensation
for the building up of the churches.
Day 3
We have pointed out
that the faith in Ephesians 4:13
does not refer to our act of believing,
but refers to the object
in which we believe.
Every believer in Christ
accepts this faith.
When we first believed in the Lord Jesus,
we were very simple.
All we had
was the faith.
But afterward
we became quite complicated
by taking in
various doctrines, teachings, and concepts,
nearly all of which
are divisive.
Several young men
may be saved at the same time,
through the preaching of the same evangelist.
On the day they are saved,
they all accept the faith.
Afterward, however,
they take in different doctrinal concepts.
These concepts cause them
to be divided from one another.
In order for these believers
to arrive at the oneness of the faith,
they need to be perfected
through the work of
the apostles, prophets, evangelists,
and shepherds and teachers.
This work of perfecting
will cause them
to care for the oneness of the Spirit
and to lay aside the divisive doctrines.
As they arrive at the oneness of the faith,
they no longer care for the various divisive doctrines
but care only for the unique faith
concerning Christ and His redemptive work.
By the perfecting work
they also arrive experientially
at the full knowledge
of the Son of God.
They do not pay attention to
divisive doctrines or practices
but care only for Christ
as the Son of God.
They care for the full knowledge
of the Son of God
as life
experientially.
They desire more and more
to experience Christ
in their daily life.
By arriving at the oneness
of the faith
and of the full knowledge
of the Son of God,
these believers have
not only the oneness of reality
but also the oneness of practicality.
Now they are able to come together
without division
and to enjoy oneness
in a practical way.
The oneness in the Lord’s recovery
is such a practical oneness.
Our oneness
is the oneness
of our unique faith
and of the full knowledge
of the Son of God
in our daily experience of Him
as our life.
I believe
that most of us in the Lord’s recovery
have arrived at
the oneness of practicality.
Therefore,
we are one
both in reality
and in practicality.
Today many Christians
who love the Lord,
including a good number of pastors and ministers,
have not seen
the oneness of practicality.
However,
they do have
the oneness of reality,
which is
the oneness of the Spirit.
Many of these Christians
say that as long as we are genuine believers in Christ
and have the indwelling of the Spirit,
we all can be one.
In a sense,
this is true.
But this oneness
is not yet the oneness of practicality.
It is real,
but it is not practical.
Therefore,
such Christians
need to journey the distance
between the oneness of reality
and the oneness of practicality.
I praise the Lord
that so many of us
have traveled
from the beginning,
the oneness of the Spirit,
to the destination,
the oneness of the faith
and of the full knowledge
of the Son of God.
We have made the journey
from the oneness of reality
to the oneness of practicality.
The oneness of the faith
altogether depends on
our full knowledge
of the Son of God.
We can spontaneously bring people
to know the Son of God
because of our knowledge
of the Son of God.
We must see the center
and must focus on the center.
When we are at the center,
there is no need
to talk about oneness;
we are spontaneously one with others.
Our unique center
is the Son of God
—Christ.
To arrive at the oneness of the faith
is to arrive at the oneness
of the full knowledge
of the Son of God.
In this way,
we will arrive at a full-grown man
experientially,
at the measure
of the stature
of the fullness of Christ.
Day 2
Ephesians 4:13
says that we
need to arrive at the oneness
of the faith
and of the full knowledge
of the Son of God,
at a full-grown man,
and at the measure
of the stature
of the fullness of Christ.
It is difficult
to define these items adequately
because they
are all related to life
and life is very mysterious.
The real oneness in practicality
is a matter of life.
Likewise,
the full-grown man
and the measure
of the stature
of the fullness of Christ
are matters of life.
Only after our experience of life
has reached a certain degree
can we understand
such a verse as 4:13.
The Greek word rendered “arrive”
in Ephesians 4:13
may also be rendered “attain to.”
This indicates
that a process is required
for us
to attain to or arrive at
the practical oneness.
The oneness
of the Spirit
in verse 3
is the oneness
of the divine life in reality,
whereas the oneness
in verse 13
is the oneness
of our living in practicality.
We already have
the oneness of the divine life in reality.
We only need to keep it.
But we need to go on
until we arrive at
the oneness of our living in practicality.
This aspect of oneness
is of two things:
the faith
and the full knowledge
of the Son of God.
The faith
does not refer to
the act of our believing
but refers to
what we believe in,
such as the divine person of Christ
and His redemptive work
for our salvation.
The faith is used in this sense
in Jude 3, 2 Timothy 4:7, and 1 Timothy 6:21.
The full knowledge
of the Son of God
is the realization
of the revelation concerning the Son of God
for our experience.
The Son of God
refers to the Lord’s person
as life to us,
whereas Christ
refers to His commission
to minister life to us
that we, as members of His Body,
may have gifts for function.
The more we grow in life,
the more we shall cleave
to the faith
and to the realization of Christ
and the more we shall drop
all the concepts
concerning minor doctrines
which cause divisions.
Then
we shall arrive at, or attain to,
the practical oneness;
that is to say,
we shall arrive
at a full-grown man,
at the measure
of the stature
of the fullness of Christ.
Many Christians
do not know the difference
between the oneness
of the Spirit
and the oneness
of the faith
and of the full knowledge
of the Son of God.
The first
is the oneness of reality,
and the second
is the oneness of practicality.
Because the Spirit
is the reality of our oneness,
the oneness
of the Spirit
is the oneness of reality.
Oneness is
nothing less than the Spirit Himself.
If there were no Spirit,
then
there would be no oneness.
Although we have the oneness in reality,
there is still the need
for the oneness of practicality.
This means
that the oneness of reality
must be practiced;
that is,
it must become
the oneness in practice.
Hence,
in Ephesians 4:13
Paul speaks of
the oneness of practicality.
Between the oneness of reality
and the oneness of practicality
there is a distance.
For this reason,
there is the need
to “arrive at” the oneness of practicality.
The oneness
of the Spirit
is the beginning,
whereas the oneness
of the faith
and of the full knowledge
of the Son of God
is the destination.
This indicates
that we must journey
from the oneness
of the Spirit
to the oneness
of the faith
and of the full knowledge
of the Son of God.
In other words,
we must travel
from the oneness of reality
until we arrive at
the oneness of practicality.
As believers,
we already have
the oneness of reality.
But we need to keep it.
The best way
to keep the oneness of reality
is to go on, to proceed,
toward the oneness of practicality.
Day 1
Ephesians 4:17-32
shows us
in a very detailed way
the divine dispensing
of the Divine Trinity
in the believers’ living.
This living
is related to matters
such as not stealing from others
and not letting the sun go down on our anger.
Although we are a group of people
who have been mingled and blended with God,
there is still the need
for this kind of exhortation
concerning our living.
It is not easy
to have a kind of living
that matches, backs, supports, and affords
all the needed elements, factors, and essences
for the building up of the organic Body of Christ.
Merely to have wonderful and exciting conferences
is not enough.
There is the need
to take care of our living
in a proper way.
In Ephesians 4:17-32
there are three significant verses
that show the divine dispensing
of the Divine Trinity.
From these three verses
we see
that the divine dispensing
of the Divine Trinity
is the base for our daily living.
The first
is verse 18,
which mentions
being alienated (estranged) from the life of God.
To be estranged, or separated,
from the divine life
is a serious matter.
The life of God
is for the supplying of His children
with His riches
in His divine dispensing.
The second verse
related to the divine dispensing
is verse 21,
which speaks of
the reality (truth) in Jesus.
The truth in Jesus
is just the practicality of the life of God,
that is, the practicing of the life of God,
that took place in Jesus
while He lived on earth.
In the daily life of Jesus,
as recorded in the four Gospels,
there was something very real,
and that real thing was just God’s divine life
realized and practiced as
the truth in Jesus’ humanity.
This reality in Jesus
is for infusing the believers
with Christ’s godly living
in His humanity.
The third verse
concerning the divine dispensing
is verse 30,
which admonishes us
not to grieve the Holy Spirit,
in whom we have been sealed.
This Spirit
is the sealing Spirit;
He is even the sealing “ink”
with which we have all been sealed.
The contents, the elements, and the essence
of the sealing ink
are the divine life plus Jesus’ practical humanity.
This sealing
can never become dry;
it remains wet forever.
While it is wet,
it saturates, permeates, and soaks us
with the Triune God.
The life of God,
the truth in Jesus,
and the sealing of the Holy Spirit
are the three sources
of the divine dispensing.
Seemingly,
Paul was writing
something quite ordinary,
but within those ordinary words
he put in the wonderful elements and factors
of the Divine Trinity
—the Father’s life,
the Son’s living in His humanity,
and the Spirit’s sealing.
Life is of the Father.
This life must become
the truth in our daily living,
which truth is
the reality in Jesus.
This truth
as the practicality of the life of the Father
becomes the sealing ink,
which is the Holy Spirit.
While the sealing ink seals,
it saturates, permeates, and soaks us
with the divine life
in the practicality of Jesus’ daily life,
making us
a “xerox copy” of Jesus’ life,
which is
the practicality of the Father’s life.
We have
the life of the Father in us.
We also have
a model and an example,
which is Jesus’ life
in His humanity.
This life in His humanity
is just the practicality of the divine life
seen in the four Gospels.
Furthermore,
we have the sealing ink,
which is constituted
with the divine life
and with the human living of Jesus.
This sealing
is wet all the time;
it seals, saturates, and permeates us,
enabling us to have a daily life
that is suitable
for the building up
of the Body of Christ.