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Main Meeting schedule:

10-10:45 AM: Singing, prayer, and fellowship

10:45-11:15 AM: Corporate fellowship and announcements

11:15-11:45 AM: Breakout sharing in language groups and dismissal

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The corporate pursuit for the week:

We will begin the new HWMR “Crystallization-Study of Jeremiah and Lamentations” the following week.  Please arrange via email to churchinwilmington@gmail.com or text to 302-433-6111 to pick up or get copies dropped off if you need a physical book , if you have not otherwise made arrangements.

CRYSTALLIZATION STUDY OUTLINES JEREMIAH AND LAMENTATIONS 

« WEEK Twelve »
Experiencing and Enjoying the Contents of the New Covenant according to Our Spiritual Experience for the Accomplishment of God’s Economy


Scripture Reading: Jer. 31:31-34; Heb. 8:8-12; Rom. 8:2, 28-29; 12:1-2

Ⅰ 
Based on the fact that Jeremiah prophesies concerning the new covenant, the book of Jeremiah may be considered an Old Testament book that is also a New Testament book; we need to see and appropriate the contents of the new covenant as God’s bequests to us—Jer. 31:31-34; Heb. 8:8-12:
A 
In the new covenant four blessings are promised:
1 
Propitiation for our unrighteousnesses and the forgetting (forgiveness) of our sins—v. 12.
2 
The imparting of the law of life by the imparting of the divine life into us—v. 10a.
3 
The privilege of having God as our God and of being His people—v. 10b.
4 
The function of life that enables us to know Him in the inward way of life—v. 11.
B 
Since forgiveness of sins is only a procedure by which to achieve God’s purpose, this Scripture puts forgiveness of sins at the very end; however, according to our spiritual experience, we first obtain the cleansing that comes from forgiveness; then we enjoy God as the law of life, become God’s people in the law of life, and possess a deeper knowledge of God in an inward way—cf. v. 12.
Ⅱ 
“I will be propitious to their unrighteousnesses, and their sins I shall by no means remember anymore”—v. 12; Jer. 31:34b:
A 
Christ made propitiation for our sins to appease God’s righteousness, to reconcile us by satisfying the demands of God’s righteousness—Heb. 2:17.
B 
The precious and all-efficacious blood of Christ resolves all our problems so that we can remain constantly in fellowship with God to continually enjoy His organic salvation—1 John 1:7-9; 2:1-2:
1 
Before God, the redeeming blood of the Lord has cleansed us once for all eternally (Heb. 9:12, 14), and the efficacy of that cleansing need not be repeated.
2 
However, in our conscience we need the instant application of the constant cleansing of the Lord’s precious blood again and again whenever our conscience is enlightened by the divine light in our fellowship with God.
3 
Once God forgives us, He erases our sins from His memory and remembers them no longer; forgiveness of sins means the removal of the charges of sin against us before God that we may be delivered from the penalty of God’s righteousness—John 5:24:
a 
When God forgives us of our sins, He causes the sins that we have committed to depart from us—Psa. 103:12; Lev. 16:7-10, 15-22.
b 
God’s forgiveness of our sins results in our fearing Him and loving Him in our restored fellowship with Him—Psa. 130:4; Luke 7:47.
C 
The precious blood of Christ satisfies God, it is the believers’ access to God, and it overcomes all the accusations of the enemy (Exo. 12:13; Eph. 2:13; 1 Pet. 1:18-19; Heb. 10:19-20, 22; 9:14; 1 John 1:7, 9; Rev. 12:10-11); the Lord’s precious blood is also the blood of the eternal covenant (Matt. 26:28; Heb. 13:20), typified by the blood through which the high priest entered into the Holy of Holies in Leviticus 16:
1 
The blood of the covenant enables us to enter into the practical Holy of Holies (Heb. 10:19-20), our spirit (Eph. 2:22; 2 Tim. 4:22), to enjoy God and to be infused by Him.
2 
According to the revelation in the New Testament, we are not only brought into God’s presence by the blood of the covenant—we are also brought into God Himself; the redeeming and cleansing blood brings us into God!
3 
The blood of the covenant is primarily for God to be our portion for our enjoyment—cf. Psa. 27:4; 73:16-17, 25; 1 Cor. 2:9; Heb. 10:19-20.
4 
Eventually, the blood of Christ as the blood of the new covenant (Matt. 26:28; Luke 22:20) ushers God’s people into the better things of the new covenant, in which God gives His people a new heart, a new spirit, His Spirit, the inner law of life (denoting God Himself with His nature, life, attributes, and virtues), and the ability of life to know God (Jer. 31:33-34; Ezek. 36:26-27; Heb. 8:10-12).
5 
Ultimately, the blood of the new covenant, the eternal covenant (13:20), enables God’s people to serve Him (9:14) and leads God’s people into the full enjoyment of God as their portion (the tree of life and the water of life) both now and for eternity (Rev. 7:14, 17; 22:1-2, 14, 17).
Ⅲ 
“I will impart My laws into their mind, and on their hearts I will inscribe them”—Heb. 8:10; Jer. 31:33a:
A 
The center, the centrality, of the new covenant is the inner law of life; the law of the divine life, the law of the Spirit of life (Rom. 8:2), is the automatic principle and the spontaneous power of the divine life.
B 
The Triune God has been processed through incarnation, crucifixion, resurrection, and ascension to become the law of the Spirit of life installed in our spirit as a “scientific” law, an automatic principle—vv. 2-3, 11, 34, 16.
C 
God’s relationship with us today is based fully on the law of life; every life has a law and even is a law; God’s life is the highest life, and the law of this life is the highest law—cf. Prov. 30:19a; Isa. 40:30-31.
D 
Romans 8, the subject of which is the law of the Spirit of life (v. 2), may be considered the focus of the entire Bible and the center of the universe; thus, if we are experiencing Romans 8, we are in the center of the universe:
1 
God is in us now as a law that operates automatically, spontaneously, and unconsciously to free us from the law of sin and of death; this is one of the biggest discoveries, even recoveries, in God’s economy—7:18-23; 8:2.
2 
We enjoy the dispensing of life into our being for the accomplishment of God’s economy by the working of the law of the Spirit of life—Jer. 31:33; Heb. 8:10; Rom. 8:2-3, 10, 6, 11.
3 
The enjoyment of the law of the Spirit of life in Romans 8 ushers us into the reality of the Body of Christ in Romans 12; this law operates within us as we live in the Body and for the Body—8:2, 28-29; 12:1-2, 11; Phil. 1:19.
E 
By imparting His divine life into us, God puts the highest law (singular—Jer. 31:33) of this highest life into our spirit, whence it spreads into our inward parts, such as our mind, emotion, and will, and becomes several laws (plural—Heb. 8:10):
1 
The spreading of this law in us is the imparting (Rom. 8:10, 6), and the imparting is the inscribing (2 Cor. 3:3); while the Lord is spreading, imparting, and inscribing, He reduces the old element of Adam from us and adds into us the new element of Christ, accomplishing metabolically the transformation of life for us—v. 18.
2 
By the working, the spreading, of the law of life within us, God makes us the same as He is in life, nature, and expression; we are conformed to the image of the firstborn Son of God by the working of the law of life—Rom. 8:2, 29.
F 
While we remain in touch with the Lord, staying in contact with Him, the law of life, the law of the Spirit of life, works automatically, spontaneously, and effortlessly—Phil. 2:12-13; Rom. 8:2, 4, 6, 13-16, 23; 1 Thes. 5:16-18:
1 
We must cease from our own struggling and striving—Gal. 2:20a; cf. Rom. 7:15-20:
a 
If we have not seen that sin is a law and that our will can never overcome this law, we are trapped in Romans 7; we will never arrive at Romans 8.
b 
Paul willed again and again, but the result was only repeated failure; the best that a man can do is to make resolutions—7:18.
c 
When sin is dormant within us, it is merely sin, but when it is aroused in us by our willing to do the good, it becomes “the evil”—v. 21.
d 
Instead of willing, we should set our mind on the spirit and walk according to the spirit—8:6, 4; Phil. 2:13.
2 
We must cooperate with the indwelling, installed, automatic, and inner operating God as the law of the Spirit of life by prayer and by having a spirit of dependence, calling upon the Lord and pray-reading His Word in order to maintain our fellowship with Him—Rom. 10:12-13; 1 Thes. 5:17; Eph. 6:17-18:
a 
The secret of experiencing Christ as the law of life is to be in Him, the One who empowers us to do all things, and the secret of being in Him is to be in our spirit—Phil. 4:13, 23.
b 
In order to live in our spirit, we must take time to behold the Lord, praying to fellowship with Jesus to bathe in His countenance, to be saturated with His beauty, and to radiate His excellence—2 Cor. 3:16, 18; cf. Matt. 14:23.
G 
The function of the law of life requires the growth in life, for the law of life functions only as it grows—Mark 4:3, 14, 26-29:
1 
Christ’s intercession on the throne motivates the life seed that He sowed into us at the time of resurrection—Heb. 7:25; Rom. 8:34.
2 
The firstborn Son is interceding for us so that the life He has sown into our spirit may be motivated to grow, develop, and saturate all our inward parts, until we are completely permeated with His glorified and uplifted being.
3 
While the divine life grows in us, the law of life functions to shape us, to conform us, to the image of Christ as the firstborn Son of God so that we may become His corporate expression; the law of life does not regulate us from doing wrong; it regulates the shape of life—vv. 2, 29:
a 
The indwelling prototype, the firstborn Son of God, automatically works in us as the law of life to conform us to His image, to “sonize” us; the Lord is working desperately to make every one of us the same as the firstborn Son.
b 
God’s way to mass reproduce this prototype is to work His living prototype, the firstborn Son, into our entire being; if we cooperate with and open up to this wonderful prototype, He will spread outward from our spirit into our soul.
c 
The firstborn Son is the prototype, the standard model, for the mass reproduction of the many sons of God, who are His many brothers to constitute His Body as the new man for the corporate reproduction and expression of the standard model, the firstborn Son of God—v. 29.
4 
The law of life does not primarily function in the negative sense of telling us what not to do; rather, while life grows, the law of life functions in the positive sense of shaping us, that is, conforming us to the image of Christ; through the function of the law of life, we all will become the mature sons of God, and God will have His universal, corporate expression.
Ⅳ 
“I will be God to them, and they will be a people to Me”—Heb. 8:10; Jer. 31:33b:
A 
For God to be our God means that He is our inheritance—Eph. 1:14:
1 
God created man as a vessel to contain Him (Gen. 1:26-27; Rom. 9:23-24); therefore, God is man’s possession, just as the content of a vessel is its possession.
2 
God is not only our inheritance but also the portion of our cup (Psa. 16:5) for our enjoyment; to be saved is to come back to God and enjoy Him anew as our possession, as signified by a man’s returning to his possession in the jubilee (Lev. 25:10; Luke 4:18-19; 15:17-24; Acts 26:18; Col. 1:12).
3 
God gives us the Spirit not only as a guarantee of our inheritance but also as a foretaste of what we will inherit of God (2 Cor. 1:22); the Spirit’s pledging adds more of God into us little by little until we enter into eternity and have God as our full enjoyment.
B 
For us to be God’s people means that we are His inheritance—Eph. 1:11, 14, 18; 3:21:
1 
We not only inherit God as our inheritance (1:14) for our enjoyment but also become God’s inheritance (v. 11) for His enjoyment.
2 
It is by having God wrought into us that we are being constituted into God’s inheritance; this is transformation, and it is also subjective sanctification.
3 
God put His Holy Spirit into us as a seal (v. 13) to mark us out, indicating that we belong to God; this seal is living, and it works within us to permeate and transform us with God’s divine element until the redemption of our body.
4 
Consummately, the mutual inheritance of God and man becomes God’s inheritance in the saints for eternity (v. 18); this will be His eternal expression to the uttermost universally and eternally (Rev. 21:11).
Ⅴ 
“They shall by no means each teach his fellow citizen and each his brother, saying, Know the Lord; for all will know Me from the little one to the great one among them”—Heb. 8:11; Jer. 31:34a:
A 
The function of life enables us to know God in the inward way of life; we can know God subjectively from within by the sense of life, which is the feeling, the consciousness, of the divine life within us—Rom. 8:6; Eph. 4:18-19; Phil. 3:10a:
1 
The sense of life comes from the divine life (Eph. 4:18), the law of life (Rom. 8:2; Heb. 8:10), and the anointing of the Spirit (1 John 2:27).
2 
The sense of life on the negative side is the feeling of death, and on the positive side it is the feeling of life and peace—Rom. 8:6; Isa. 26:3.
3 
We should live according to the sense of life in the principle of life, not according to the principle of right and wrong, the principle of death.
4 
This is to live according to the principle of the tree of life, not according to the principle of the tree of the knowledge of good and evil—Gen. 2:9.
5 
The sense of life makes us know whether we are living in the natural life or in the divine life and whether we are living in the flesh or in the spirit.
B 
“In order to serve God and work for Him, a Christian must learn to stay away from the tree of the knowledge of good and evil... Only those who touch the tree of life will see their life and work remaining in the New Jerusalem” (Messages Given during the Resumption of Watchman Nee’s Ministry, vol. 1, pp. 94-95).
Ⅵ 
Ultimately, our enjoyment of the indwelling Spirit as the automatic law of the divine life, the law of the Spirit of life, is in the Body of Christ and for the Body of Christ with the goal of making us God in life, nature, and expression but not in the Godhead to accomplish the goal of His eternal economy—the New Jerusalem—Rom. 8:2,28-29; 12:1-2; 11:36; 16:27; Phil. 1:19; cf. Gal. 4:26-28, 31.
Morning Nourishment
  Jer. 31:33-34 But this is the covenant which I will make…after those days, declares Jehovah: I will put My law in their inward parts and write it upon their hearts….And they will no longer teach, each man his neighbor and each man his brother, saying, Know Jehovah; for all of them will know Me…, for I will forgive their iniquity, and their sin I will remember no more.

  In the new covenant four blessings are promised: (1) propitiation for our unrighteousnesses and the forgetting (forgiveness) of our sins (Heb. 8:12); (2) the imparting of the law of life by the imparting of the divine life into us (v. 10a); (3) the privilege of having God as our God and of being His people—the divine life’s enabling us to participate in the enjoyment of God in fellowship with Him (v. 10b); and (4) the function of life that enables us to know Him in the inward way of life (v. 11). According to the covenant that God consummated, these four blessings are His promise. But according to the testament that the Lord bequeathed to us, they are His bequests. (Heb. 8:12, footnote 1)
Today’s Reading
  We will now look specifically at the characteristics of the content of the new covenant….According to Hebrews 8:10-12 the contents of the new covenant include three major parts. According to God’s eternal purpose, He first imparted His life and power into us; then He became our God in the law of life that we might be His people in the law of life, that we might have a deeper knowledge of Him, and that we might live Him out through us. Since forgiveness of sins is only a procedure by which to achieve His purpose, this Scripture puts forgiveness of sins at the very end. However, according to our spiritual experience, we first obtain cleansing, that is, the cleansing that comes from forgiveness, then we become God’s people in the law of life, and then we possess a deeper knowledge of God in an inward way.

  Now let us look at the matter of forgiveness of sins. Hebrews 8:10 and 11 form one continuous thought, and verse 12 is another start. Notice the word for in verse 12. It says, “For I will be propitious to their unrighteousnesses, and their sins I shall by no means remember anymore.” The word for shows us that God’s being propitious to our unrighteousnesses and no longer remembering our sins occurs before we receive the life. In other words, what is mentioned in verse 12 occurs before that which is mentioned in verses 10 and 11. For this reason the first thing to see is how our sins are forgiven and cleansed according to the covenant.

  How regrettable it is that what God remembers we forget, and what God does not remember we continue to keep in mind! Some people keep thinking, “I have committed so many grievous sins—has God really forgiven them all? Does God really forget them?” Others think, “God has blotted out my sins, but the trace of the blot is still there. Whenever God sees it, He will again remember what kind of sinner I am.” Those who have such thoughts do not know what the new covenant is. Hence, they do not know how to enjoy the rights of the new covenant.

  We must not forget that God’s forgiveness of our sins and no longer remembering our sins is the fulfillment of the first item in the new covenant….When God sees the blood of the Lord Jesus, He forgives our sins and by no means remembers them anymore. (Watchman Nee, The New Covenant, pp. 67, 72-73)

  Today there are many who have believed in Christ, who have received the blessing of the new covenant, and yet are not aware of the content of the new covenant and what it accomplishes and produces. Therefore, we have the burden to emphasize the new covenant again and again. May we all see the new covenant and be fully occupied with it. (Life-study of Jeremiah, p. 258)

  Further Reading: Watchman Nee, The New Covenant, ch. 6; Life-study of Jeremiah, msg. 39

  
Morning Nourishment
  Heb. 8:12 For I will be propitious to their unrighteousnesses, and their sins I shall by no means remember anymore.

  Psa. 130:4 But with You there is forgiveness, that You would be feared.

  To “be propitious” [in Hebrews 8:12] is to make propitiation for our sins. Christ made propitiation for our sins to appease God’s righteousness, to reconcile us by satisfying the demand of God’s righteousness (2:17)….Based upon this propitiation, God forgives our sins. In 8:12 we are told by the Lord that “their sins I shall by no means remember anymore.” Here we see that God will forget our sins. To forgive means to forget….Without forgetting, forgiveness is not real. God not only forgives us our sins but also forgets our sins.

  In the new covenant the primary blessing is the imparting of the divine life which brings in the inner law of life, the blessing of having God and of being His people, and the inward ability of knowing the Lord. For God to do this, He had to be propitious to our unrighteousnesses and forget our sins. The propitiation for our unrighteousnesses and the forgiveness of our sins give Him the ground to impart His life into us. (Life-study of Hebrews, pp. 413-414)
Today’s Reading
  Forgiveness of sins means the removal of the charges of sin against us before God that we may be delivered from the penalty of God’s righteousness (John 3:18; 5:24). Because a charge had been made against us before God so that we were condemned by God, it was necessary for us to suffer God’s righteous punishment. But when God forgave us, He delivered us from the penalty of His righteousness and condemned us no longer. This is because the Lord Jesus shed His blood and died on the cross according to God’s righteousness to suffer God’s righteous punishment in our place (Heb. 9:22), thus satisfying God’s righteous requirement. Hence, according to His righteousness, God can, and will, forgive the sins of those who believe in Christ, canceling the charges of sin against them and delivering them from the penalty.

  In the New Testament the Greek word for forgiveness means “causing (it) to leave” and “sending away” (Matt. 12:31; Rom. 4:7; Acts 5:31; 13:38). When God forgives us of our sins, He…also causes the sins which we have committed to depart from us. This is because when He made the Lord Jesus an offering for sin on the cross, He laid all our sins on Him that He might carry them up in His body for us (John 1:29; Isa. 53:6; 1 Pet. 2:24). Furthermore,…He also caused all our sins to be laid on Satan that he should bear them forever. This is revealed in type in the atonement recorded in Leviticus 16. When the high priest made atonement for the children of Israel, he took two goats and presented them before God. One was for God and was to be killed to make atonement for the children of Israel; whereas the other was “for Azazel,” that is, for Satan, to bear the sins of the children of Israel (Lev. 16:7-10, 15-22)…[since] sin came from Satan.

  When God forgives us, He not only exempts us from suffering the penalty of sin and causes our sins to depart from us, but He also forgets our sins. Once He forgives us, He erases our sins from His memory and remembers them no longer.

  People think that God’s forgiveness will cause man to become audacious and reckless. Little do they know that the grace of God’s forgiveness is to bring man into the fear of God (Psa. 130:4). Our experience tells us that the more we are forgiven by God, the more we fear Him; the more we have received the grace of God’s forgiveness, the more we have the fear toward God….The grace of God’s forgiveness causes us not only to fear God but also to love God [Luke 7:47]. (Truth Lessons—Level One, vol. 3, pp. 118-120, 122-123)

  Further Reading: Life-study of Hebrews, msg. 36; Truth Lessons—Level One, vol. 3, lsn. 36; CWWL, 1932-1949, vol. 3, “Crucial Truths in the Holy Scriptures,” vol. 1, ch. 6

  
Morning Nourishment
  Heb. 9:22 And almost all things are purified by blood according to the law, and without shedding of blood there is no forgiveness.

  Matt. 26:28 For this is My blood of the covenant, which is being poured out for many for forgiveness of sins.

  The children of Israel needed forgiveness and …God was ready to forgive them. If God had not been willing to forgive the people, He could have set the sacrifices aside and put the people all to death. But blood was shed as the necessary requirement for the forgiveness of sins.

  The blood for forgiveness of sins ushered the sinful party of the covenant, the children of Israel, into better things. We know this by the fact that after God’s people failed to observe the law, He came in to make another covenant with them. (Life-study of Exodus, p. 924)
Today’s Reading
  In the new covenant God pledged to make with His people, He promised [in Ezekiel 36:26] to give them a new heart….For God to give the people a new heart means that He would change their nature. At the foot of Mount Sinai the children of Israel spoke foolishly to Moses when they promised to do whatever the Lord commanded. God does not want His people to speak in such a way. His intention is to change their heart.

  In Ezekiel 36:26 God also promises to give the people a new spirit. This is to regenerate them and reconstitute them. For God to put His Spirit within His people is for Him to put Himself into them….A new heart, a new spirit, and the Spirit of God can all be ours because the blood has been shed for the forgiveness of sins.

  [In] Jeremiah 31:33…God promises to put His law into our inward parts and to write it upon our hearts. This word is quoted in Hebrews 8:10. The law inscribed into our inner being is not the outward law, but the inward law of life. Because we have a new heart, a new spirit, the Spirit of God, and the inward law of life, we have the ability of life to know God [Jer. 31:34]. God Himself has come into us as the Spirit to impart His life and nature to us. God’s life and nature have become the inward law of life, an organic element which spontaneously regulates us. A new heart, a new spirit, the Spirit of God, the inward law of life, the ability of life to know God—these are the better things into which the blood for forgiveness of sin has ushered us.

  Leviticus 16:11-16…show[s] that the blood shed on the altar enabled the high priest to enter into the Holy of Holies…to stay in God’s presence and receive the infusion of His shekinah glory. This is to have the enjoyment of God on the basis of the blood shed at the altar and brought into the Holy of Holies.

  Hebrews 9:14…[indicates that] the blood of Christ makes it possible for us to serve the living God. How could we serve God if we were still dead?…Praise Him that through the redeeming blood we have life and have been brought into His presence to serve Him!

  The blood of Christ is not only the cleansing blood, the blood which washes us from our sins. It is the blood of the covenant which brings us into God, into the divine life and nature, into the inward law of life and the ability of life to know God, and into the infusion, transfusion, and enjoyment of God both now and in eternity. This is the function of the blood of the covenant.

  The blood of the covenant is not mainly for forgiveness; it is primarily for God to be our portion. God has ordained and predestinated us to enjoy Him. This enjoyment has also been covenanted to us. What enacted this covenant? It was enacted by the blood of Jesus Christ, the blood which brings us into all the divine blessings [Matt. 26:28]. (Life-study of Exodus, pp. 924-927, 929-930, 933)

  Further Reading: CWWL, 1994-1997, vol. 3, “The Organic Aspect of God’s Salvation,” ch. 1; CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” ch. 4

  
Morning Nourishment
  Heb. 8:10 For this is the covenant which I will covenant with the house of Israel after those days, says the Lord: I will impart My laws into their mind, and on their hearts I will inscribe them; and I will be God to them, and they will be a people to Me.

  Rom. 8:2 For the law of the Spirit of life has freed me in Christ Jesus from the law of sin and of death.

  The center, the centrality, of the new covenant is the inner law of life [cf. Jer. 31:33a]….This law is not an outward law but an inward law. In its essence, this law refers to the divine life, and the divine life is nothing less than the life-giving Spirit, the all-inclusive Christ, and the processed and consummated God….We may say that the law is with us. But this law is the divine life, and the divine life is the processed and consummated Triune God—the marvelous source as the Father, the wonderful element as the Son, and the excellent essence as the Spirit. This is the center, the content, and the reality of the new covenant. (Life-study of Jeremiah, pp. 183-184)
Today’s Reading
  A law is a natural regulation, a constant and unchanging rule. A law is not necessarily derived from a life, but a life is definitely accompanied by a law. This law that accompanies life is called the law of life. The law of a particular life is also the natural characteristic, the innate function, of that particular life. For example, cats can catch mice…; or, our ear can hear, our nose can smell, our tongue can taste….All these abilities are the natural characteristics and innate functions of a life. As long as any particular life exists and is free, it can naturally develop its characteristics and manifest its abilities….Such natural characteristics and innate capabilities in a life constitute the law of that life.

  The life of God is the highest life; it is the surpassing life; therefore, the characteristics and capabilities of this life must definitely be the most high and surpassing. Since these highest and surpassing characteristics and capabilities constitute the law of the life of God, this law naturally is the most high and surpassing. Since by regeneration we have received the life of God, we have naturally received from the life of God the most high and surpassing law of this life. (CWWL, 1953, vol. 3, “The Knowledge of Life,” pp. 102-103)

  How wonderful that, after being processed, the Triune God has been installed in us and works within us not by activity, but by law! He is now a law operating within us. He is working in us not merely as the mighty God, but as a law which operates automatically. (Life-study of Romans, p. 699)

  In Jeremiah 31:33, the source of [the quotation in Hebrews 8:10], the word laws is singular, proving that it is one law that spreads into a number of laws. The one law that eventually develops into many laws is the law of life (Rom. 8:2)….The higher the life, the higher is its law….By imparting His divine life into us, God puts this highest law into our spirit, from whence it spreads into our inward parts, such as our mind, emotion, and will, and becomes several laws….When we called on the name of the Lord, the divine life came into our spirit. Gradually, as we have been growing in this life, this life has had the opportunity to develop from our spirit into all of our inward parts. When this life develops into our inward parts, in every part there will be a law to regulate us. Many laws develop out of that one law of life….The law of life regulates us from within by and according to its life element, while the law of letters regulates us from without by and according to its dead letters. The law of dead letters depends upon outward teachings, but the law of life depends upon the inward consciousness, the inward sense of life. Since we all, great or small, have this law of life, we do not need outward teachings according to the law of letters (Heb. 8:11). (Life-study of Hebrews, p. 411)

  Further Reading: Life-study of Jeremiah, msg. 26; CWWL, 1953, vol. 3, “The Knowledge of Life,” ch. 10; Life-study of Romans, msg. 67; Life-study of Hebrews, msgs. 36-38, 64, 69

  
Morning Nourishment
  Rom. 8:4 That the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit.

  29 Because those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers.

  As the function of the law of life accomplishes metabolically the transformation of life for us, so the issue of the law of life is that we are transformed and conformed to the image of Christ (2 Cor. 3:18; Rom. 8:29) and that Christ is formed in us. The transformation in life and the conformation to Christ depend upon the function of the law of life and are the issue of the work of the law of life….The regulating of the law of the divine life brings the riches of Christ into our life and forms Christ in our being. (Life-study of Hebrews, p. 421)
Today’s Reading
  In Romans 8:3 and 4 God has passed through the processes so that there can be an issue—that the righteous requirement of the law might be fulfilled in us, who walk according to the spirit. To cooperate with this law is to walk according to the spirit, and to walk according to the spirit is the way to cooperate with this working law. The law has been installed, but the law’s function and the law’s operation need your cooperation. (CWWL, 1980, vol. 1, “Perfecting Training,” p. 364)

  Christ makes His home in our heart by occupying our mind, will, emotion, and conscience. Paul prayed that the Father would grant us to be strengthened into our inner man, our spirit, that Christ would have the opportunity to make His home in our heart. We need to be strong to agree and cooperate with the Lord’s settling Himself in our heart by filling every part of our inner being with Himself. The Lord comes into our spirit when we believe in Him, but we need to give Him the permission to spread into our will, our emotion, and especially our mind. We need to give Him the freedom to take over our mind, emotion, and will. Otherwise, He will be confined by us in our spirit and will be unable to settle in our entire inner being to make His home in our heart. (CWWL, 1982, vol. 1, “The All-inclusive Indwelling Spirit,” p. 328)

  God’s eternal purpose is to work Himself into us and make us the same as His firstborn Son. The firstborn Son of God is the standard model for God’s economy. This standard model has both divinity and humanity. Originally, He was the only begotten Son of God. As the only begotten Son of God, He was the embodiment of God, for all that is in the Godhead was embodied in Him (Col. 2:9). He was also the expression of God (Heb. 1:3). As the embodiment and expression of God, He became incarnated, bringing divinity into humanity and joining humanity to divinity. But before the incarnation, divinity had never been joined to humanity. Since the day of His incarnation, there was in this universe a wonderful person who was both human and divine. (Life-study of Hebrews, p. 427)

  Our entire spiritual life before God cannot be accomplished by our own striving; neither can it be achieved by self-improvement with utmost effort; rather, it is the responsibility of the life of God, which we have already received into us. The life of God accompanied by the law of this life dwells in our spirit; if we live and act according to this law of life in our spirit, this law of life can very naturally regulate out from within us, item by item, all the content within the life of God. This will correspond very well with the demand of the external law of God, and even exceed it with no deficiency. Romans 8:4 speaks of this: “That the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit.” (CWWL, 1953, vol. 3, “The Knowledge of Life,” p. 104)

  Further Reading: CWWL, 1994-1997, vol. 3, “The Organic Aspect of God’s Salvation,” ch. 5; CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm,” ch. 2

  
Morning Nourishment
  Heb. 8:10-11 For this is the covenant which I will covenant,…says the Lord: I will impart My laws into their mind, and on their hearts I will inscribe them; and I will be God to them, and they will be a people to Me. And they shall by no means each teach his fellow citizen and each his brother, saying, Know the Lord; for all will know Me…

  Romans 8:17 says that as children of God, we are also heirs of God to inherit God as our everything….Many times the Old Testament, especially the book of Jeremiah, says that Israel will be God’s people and He will be their God….For us to be God’s people means that we are God’s inheritance, and for God to be our God means that He is our inheritance. Before this mutual inheritance existed, both God and we, we and God, were poor. Before we had God, we had nothing, and before God had us, He was childless. That was the reason that He desired to dispense Himself into us, to make us all His children; and all His children are now His inheritance. Now God is rich. By this we can understand the significance of this simple word: “I will be your God, and you will be My people.” Today, as the children of God, we have Christ, and Christ is the embodiment of God. This God who is embodied in Christ is our life, our person, and our inheritance. Likewise, God also has an inheritance. We are His inheritance. (Life-study of Isaiah, pp. 347-348)
Today’s Reading
  The last part of Hebrews 8:10 says, “I will be God to them, and they will be a people to Me.” In the new covenant we have the privilege of having God as our God and of being His people—the enabling of life for us to participate in the enjoyment of God in fellowship with Him. The people under the old covenant had God according to the Ten Commandments. God was God to them according to the old law of letters, and they were His people also according to the law of letters. But today our God is God to us not according to letters but according to the inward life, and we are His people not according to any written regulations but also according to the inner life. It is according to the law of life that God is God to us and we are a people to Him. God’s relationship with us today is fully based upon the law of life; it is a relationship in life. So today we do not need to walk according to the knowledge of the law of letters but according to the consciousness of the law of life.

  It is very difficult, for example, to find a verse in the New Testament which tells us what time God wants us to get up in the morning….We shall not know it by any regulation of letters outwardly but according to the inner life. When tomorrow morning comes, the inner life will tell us what time God wants us to get up. If we do not rise up at that time, we shall miss God’s presence.

  In the new covenant there is also the function of the law of life by which we know God in the inward way of life. Verse 11 [indicates that] …there is no need for the outward teachings, because we know the Lord by…the inner sense of life. (Life-study of Hebrews, pp. 412-413)

  In chapter 31 Jeremiah laid the foundation of the new covenant, prophesying that God will put His law within us; that He will write His law into our mind that we may know God; that God will be our God and we will be His people; that we will not need anyone to teach us, because we will all have a teaching life within us; and that God will forgive our iniquity and remember our sins no longer. In the new covenant we enjoy the inner law of life. This law of life brings us God’s person and also the divine capacity of the divine life, which can accomplish everything for God to fulfill His economy. By the inner law of life we have the capacity to know God, to live God, and even to be constituted with God in His life and nature so that we may be His corporate expression. (Life-study of Jeremiah, pp. 257-258)

  Further Reading: Life-study of Ephesians, msgs. 11, 13, 15; Messages Given during the Resumption of Watchman Nee’s Ministry, vol. 1, msgs. 9, 11, 16, 19

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