WITNESS LEE QUOTES

Chapter Eight
THE TRIUNE GOD AS REVEALED IN THE GOSPELS AND THE ACTS

I. THE GOSPELS IN GENERAL

MATTHEW 28:
19 Go therefore and disciple all the nations, bap­tizing them into the ⁵name of the Father and of the Son and of the Holy Spirit,

19⁵ There is one “name” for the Trinity. The name is the sum total of the divine Being, equivalent to His Person. To baptize anyone into the name of the Trinity is to immerse him into all the Triune God is.

(Witness Lee, Footnotes, 182)

It is not till we come to the end of the first book of the New Testament, the Gospel of Matthew, that the Lord speaks clearly of the Father, Son, and Spirit, and speaks of the three together, using the singular “name” for them. Why was this disclosure not made until this time? Because it was at this time, after the Lord’s death and resurrection, that the Son had accomplished all the Father had planned and the Holy Spirit was about to come to apply all the Son had accomplished upon man. Then it was possible to baptize people into the name of the Father, Son, and Spirit, that is, to baptize them into the Triune God. This God is the God who plans,- the God who accomplishes, and the God who applies; He is the God who is three-in-one and one-in-three­—the Father, the Son, and the Spirit.

Andrew Murray in “The Spirit of Christ,” chapter twenty, confirms and strengthens what we have said here. He says, “In the Father we have the unseen God, the Author of all. In the Son God revealed, made manifest, and brought nigh; He is the form of God. In the Spirit of God we have the Indwelling God: the Power of God dwelling in human body and working in it what the Father and the Son have for us…What the Father has purposed, and the Son has procured, can be appropriated and take effect in the members of Christ who are still here in the flesh, only through the continual intervention and active operation of the Holy Spirit.”

In eternity without a beginning God the Father has planned according to His desire; in time God the Son accomplishes it. He first accomplished creation. After creation, when man fell, He became a man to redeem fallen men. On the negative side, He died to redeem men; on the positive side, He rose from the dead and released the life to produce many sons for God the Father, thus, accomplishing the plan of God the Father. After His death and resurrection He became God the Spirit and as such comes into our spirit, bringing wholly into us the Triune God, not only to unite with us, but to mingle with us as one. It is at this point that this God is so mysterious, so complete and full. Today, when we preach the gospel, we are telling people that man needs such a God, man needs Him as his Savior, life and all. When men believe, we baptize them into this Triune God. So there is the matter of the Father, Son, and Spirit.

(Witness Lee, Triune God, 14-15)

Matthew and John are the two books in which the Trinity is more fully revealed, for the participation and enjoyment of God’s chosen people, than in all the other books of Scripture. John unveils the mystery of the Godhead in the Father, Son, and Spirit, especially in chapters fourteen through sixteen, for our experience of life; where­as Matthew discloses the reality of the Trinity in the one name for all Three, for the constitution of the kingdom. In the opening chapter of Matthew, the Holy Spirit (v. 18), Christ (the Son - v. 18), and God (the Father - v. 23) are upon the scene for the producing of the man Jesus (v. 21), who, as Jehovah the Savior and God with us, is the very embodiment of the Triune God. In chapter three Matthew presents a picture of the Son standing in the water of bap­tism under the open heaven, the Spirit as a dove descend­ing upon the Son, and the Father out of the heavens speak­ing to the Son (vv. 16-17). In chapter twelve, the Son, in the person of man, cast out demons by the Spirit to bring in the kingdom of God the Father (v. 28). In chapter six­teen, the Son is revealed by the Father to the disciples for the building of the church, which is the life-pulse of the kingdom (vv. 16-19). In chapter seventeen, the Son entered into transfiguration (v. 2) and was confirmed by the Father’s word of delight (v. 5) for a miniature display of the manifestation of the kingdom (16:28). Eventually, in the closing chapter, after Christ, as the last Adam, had passed through the process of crucifixion, entered into the realm of resurrection, and become the life-giving Spirit, He came back to His disciples, in the atmosphere and reality of His resurrection, to charge them to cause the heathen to become the kingdom people by baptizing them into the name, the Person, the reality, of the Trinity. Later, in the Acts and the Epistles, it is disclosed that to baptize people into the name of the Father, Son, and Spirit is to baptize them into the name of Christ (Acts 8:16; 19:5, Gk.), and that to baptize them into the name of Christ is to baptize them into Christ the Person (Gal. 3:27; Rom. 6:3), for Christ is the embodiment of the Triune God, and He, as the life-giving Spirit, is available any time and any place for people to be baptized into Him. Such a baptism into the reality of the Father, Son, and Spirit, according to Matthew, is for the constitution of the kingdom of the heavens. The heavenly kingdom cannot be organized with human beings of flesh and blood (1 Cor. 15:50) as an earthly society; it can only be constituted with people who are immersed into the union with the Triune God and who are established and built up with the Triune God who is wrought into them.

(Witness Lee, LS of Matthew, 829-830)

THE TRIUNE GOD REVEALED IN JOHN 14

In John 14:7-11 the Lord spoke of the Father, and Philip foolishly asked, “Lord, show us the Father and it suffices us.” The Lord indicated surprise that He had been among them so long, yet Philip still did not know Him. Day after day Philip had been with Him. Did Philip not realize that to see Him was to see the Father? How could Philip ask to be shown the Father? The Lord was in the Father and the Father in Him. Even the words He was speaking were not from Himself; the Father was abiding in Him, doing His works. Did Philip not believe that He was in the Father and the Father in Him?

In human relationships a father and his son are not one. A son cannot say that his father is in him, or that he is in his father. He is not one with his father, nor does his father work while he is speaking. Such a oneness cannot exist on an earthly level. In the whole universe only the Son of God can say this of His relationship with His Father. In the Trinity there is a distinction between the Father and the Son; They are two. Yet They are one, for the Son is in the Father, and the Father is in the Son. Wonderful mystery!

After the conversation with Philip, the Lord went on to say more strange things (John 14:16-18). “1 will ask the Father, and He will give you another Comforter, that He may be with you forever.” The disciples already had the Lord as their Comforter. Now He would ask the Father to send them another One, the Spirit of reality. This second Comforter would be in them, whereas the first could only be among them. “I will not leave you orphans,” the Lord said; “I am coming to you.” Strange! Who was coming to them—the Lord or the Spirit of reality? Were Two coming? No, only One was coming. The coming of the Spirit was the coming of the Lord Himself. When the Comforter was in them, the Lord would be in them.

(Witness Lee, Mending Ministry, 30)

When we touch the matter of the Trinity, we are out of our depths. I have studied this chapter time and again, hour after hour, trying to figure out what the Lord was saying. The more I read and the more I studied, the more I found myself in a maze. Eventually I turned away from my analytical study and took John 14 simply as it is written. It tells us that the Father is in the Son, and the Son is in the Father. It tells us that the Spirit of reality is coming. He will make real the Father and the Son. For one of them to be with us means that all three are with us. Yet the three are not here separately; They are one.

Consider your experience. Do you not have the Father, the Son, and the Spirit? Where are They? They are simul­taneously in your spirit and also in the heavens on the throne. This is the God we enjoy!

When I was with the Brethren, I was taught to pray to the Father in the name of the Son through the power of the Spirit. Under certain circumstances, but not often, it was all right to pray to the Son. Never, they said, should we pray to the Holy Spirit. I tried to follow their teaching, but I found it was a bother to me. Where was the Father that I was praying to? How could I distinguish Him from the Son when I prayed? Where was the Spirit? Eventually I came out of this confusion. All of Them are with us, the New Testament tells us; the three are one.

“God is Spirit,” John 4:24 says. The third of the Trinity is the Holy Spirit. The Son in resurrection became a life-­giving Spirit (1 Cor. 15:45). Is the Father a Spirit, the Son the life-giving Spirit, and the Holy Spirit yet another Spirit? Are there three Spirits? Surely not. These three are one Spirit. Do not think I am trying to bring you into theo­logical confusion or mental stimulation. My desire is simply to share with you my enjoyment of the Triune God! Day by day from morning till evening the Father, Son, and Spirit are my full enjoyment. How happy I am to have the Triune God in me!

(Witness Lee, Mending Ministry, 30-31)

THE TRIUNE GOD AND THE BRANCHES IN JOHN 15

John 15 is even more glorious than chapter fourteen! “I am the true vine, and My Father is the husbandman,” the Lord declares. Consider what is implied in this picture. The Father is the source, the origin, of this vine. It was planted by Him and is cultivated and supplied by Him. He is its soil, its sunshine, its air. The Son is a vine, embody­ing the Father. All that the Father is, has, and does is wrapped up in this vine.

When we come to John 15:26 the Spirit is brought in. “When the Comforter comes, Whom I will send to you from the Father, the Spirit of reality Who proceeds from the Father, He will testify concerning Me.” The Greek prepo­sition translated twice here as “from” has no precise English equivalent. It means “from with.” The Spirit comes from and with the Father. The two cannot be sepa­rated; when the Spirit comes, the Father comes.

This is true of the Son also. He came from and with the Father. While He was on the earth, He was not alone; the Father was with Him (John 8:16, 29). Wherever He was, the Father was there also. The three of the Trinity are dis­tinct, but They are not separate. When we have the Father, we have the Son. When we have the Son, we have the Father (I John 2:23). With the Son, we have the Spirit. The Father is the source of the vine. The Son is the vine. The Spirit is the vine’s life juice.

(Witness Lee, Mending Ministry, 31-32)

This great vine is the organism of the Triune God. All that the Father is is in this organism, embodied in this vine, which is the second of the Trinity. Within the vine is the circulating life flow of the Spirit. It is the Spirit who carries the. riches of the Father to sustain the vine and its branches. This is the very vine into which we have been grafted. We have been grafted into this organism of the Triune God!

Does this mean that we are deified? I have been accused of teaching that there are four in the Godhead—the Father, the Son, the Spirit, and the church! We are not objects of worship, but we surely have the divine life and the divine nature. The branches unquestionably have the life and nature of the vine. We are children of God. Since God is our Father, we surely have His life and nature. We are members of the Body of Christ. Surely we are one with the Head.

John 14 unveils to us the relationship of the Father, the Son, and the Spirit. John 15 goes further to speak of the vine with the branches. John 16 speaks again of the Triune God.

(Witness Lee, Mending Ministry, 32-33)

THE TRINITY IN JOHN 16 FOR OUR EXPERIENCE AND ENJOYMENT

“When He, the Spirit of reality, comes, He will guide you into all the reality;…He will disclose to you what is to come. He shall glorify Me, for He shall receive of Mine and shall disclose it to you. All that the Father has is Mine; therefore I said that He receives of Mine and shall disclose it to you” (16:13-15). Whatever the Father has is the Son’s. The Son is therefore the embodiment of the Father. What­ever the Son has has been given to the Spirit. The Spirit is therefore the realization of the Son. Then, what the Spirit has He passes on to us. From this sequence we can see that eventually all becomes ours! All that the Father has belongs to the Son. What the Son has the Spirit receives. What the Spirit takes He discloses to us. The Spirit, the Son, and the Father are all ours to possess!

Your experience will confirm this. You surely have the assurance that the Spirit is within. This Spirit is the real­ization of the Son. The Son within you is the embodiment of the Father. How do you know you have all three within you? By the Spirit! He is real to you, comforting you in sadness, enlightening you in darkness, and bothering you when you would turn aside. Did you have such expe­riences before you were saved? This inner sustaining and supplying have been yours only since you believed in Him. This rich One within is the realization of the Son, who is the embodiment of the Father. Thus the Triune God is within you for your daily and hourly enjoyment!

After these three chapters – John 14, 15, and 16 – un­veiling the riches of the Triune God, the Son, lifting His eyes heavenward, prayed, “Father, the hour has come; glorify Your Son that the Son may glorify You” (17:1). How was this glorification to come about? It was by the oneness of the believers (vv. 11, 21, 22, 23).

(Witness Lee, Mending Ministry, 33-34)

THE ONENESS OF THE BELIEVERS IN JOHN 17

(1) In the Father’s Name and by His Life

The Son has been given authority to impart eternal life to all those whom the Father gave Him (v. 2). Now He prays, “Holy Father, keep them in Your name which You have given Me, that they may be one even as We are. When I was with them, I kept them in Your name which You have given Me, and I guarded them” (vv. 11-12). The life and the name are inseparable. Without the Father’s life, how could we have His name? If we were not born of Him, He would not be our Father. God is our Father because we have His life. Thus we call Him “Abba Father!”

(2) By the Word

Besides giving the believers eternal life, the Lord says, “I have given them Your word, and the world has hated them, because they are not of the world even as I am not of the world.…Sanctify them in the truth; Your word is truth…. And for their sakes I sanctify Myself, that they also may be sanctified in truth. And I do not ask con­cerning these only, but concerning those also who believe in Me through their word, that they all may be one; even as You, Father, are in Me and I in You, that they also may be in Us, that the world may believe that You have sent Me” (vv. 14-21).

The word which the Lord has given the believers separates them from the world. They do not belong to the world, but to Him. The sanctifying word keeps them, even while they are left in the world.

Thus through the word, the life, and the name the believers can be brought into oneness.

(3) By the Glory

“And the glory which You have given Me I have given to them, that they may be one, even as We are one; I in them, and You in Me, that they may be perfected into one” (vv. 22-23). The Son has been given the Father’s life and nature that He may express the Father. The glory of the Son is that He expresses the Father by having the Father’s life and nature. Suppose the President has a son whom he sends as his representative. The glory of this son is that he expresses the President in life and nature. The Son of God has received glory from the Father in that He has the Father’s life and nature to express.

This very glory of the Son He has given to us. We share the Father’s life and nature and have the position and right to express Him. We have this glory!

We are brought into oneness, then through the life, in the name, by the word, and in the glory. This oneness is genuine because it is in the Triune God. We are mingled with Him in such a oneness.

We are here for this genuine oneness. Oneness in the name of the Father through His life. Oneness in the Triune God by His word, which separates us from the world. Oneness in the glory to express God with His nature and life. This is the glorification of the Son and of the Father! And this is the church life!

(Witness Lee, Mending Ministry, 34-35)

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II. LUKE 15—THE LOVE OF THE TRIUNE GOD TOWARD SINNERS

LUKE 15:
3 And He told them this ¹parable, saying,
4 What man of you, having a hundred sheep and having lost one of them, does not leave the ninety-nine in the wilderness and go after the one which is lost until he finds it?
8 Or what woman having ten silver coins, if she loses one coin, does not light a 1amp, and sweep the house, and seek carefully until she finds it?
11 And He said, A certain man had two sons:
12 And the younger of them said to the father, Father, give me the share of the estate that falls to me. And he distributed to them his living.
13 And not many days after, the younger son, having gathered everything together, traveled into a distant country; and there he squandered his estate, living dissolutely.
14 And when he had spent all, a severe famine occurred throughout that country, and he began to be in want.
15 And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed hogs.
16 And he was longing to be satisfied with the carob pods which the hogs were eating, and no one gave him anything.
17 But when he came to himself, he said, How many of my father’s hired servants have an abundance of bread, but I am perishing here with famine!
18 I will rise up and go to my father, and I will say to him, Father, I have sinned against heaven and before you;
19 1 am no longer worthy to be called your son. Make me as one of your hired servants.
20 And he rose up and came to his own father. But while he was still a long way off, his father saw him and was moved with compassion; and he ran and ³fell on his neck and kissed him affectionately.
21 And the son said to him, Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.
22 But the father said to his slaves, Quickly bring out the best robe and put it on him, and put a ring on his hand, and sandals on his feet;
23 And bring the fattened calf, slaughter it, and let us eat and be merry;
24 Because this son of mine was dead and lives again, was lost and was found! And they began to be merry.

3¹ In answering the self-righteous Pharisees and scribes, who condemned the Savior for eating with the sinners, He spoke three parables, unveiling and depicting how the divine Trinity works to ring sinners back, through the Son by the Spirit, to the Father. The Son came in His humanity as the Shepherd to find the sinner as a lost sheep and bring it back home (vv. 4-7). The Spirit seeks the sinner as a woman seeks carefully one lost coin until she finds it (w. 8-10). And the Father receives the repenting and returned sinner as a certain man receives his prodigal son (vv. 11-32). The entire divine Trinity treasures the sinner and participates in bringing him back to God. All three parables stress the love of the divine Trinity more than the fallen condition and repentance of the penitent sinner. The divine love is fully expressed in the Son’s tender care as the good Shepherd, in the Spirit’s fine seeking as the treasure lover, and in the Father’s warm receiving as a loving father.

(Witness Lee, Footnotes, 355)

20³ A warm and loving reception. The prodigal son’s return to the Father is due to the Spirit’s seeking (v. 8); the Father’s receiving of the returned son is based upon the Son’s finding in His redemption (v. 4).

(Witness Lee, Footnotes, 357)

THREE PARABLES

These three parables give us a threefold picture of God’s seeking of man, with the last one the consummate one. The parable of the lost sheep tells how the shepherd leaves his ninety-nine sheep and goes in search of the one missing. This is a picture of the Son as the good Shepherd, accomplishing redemption for us. In the second parable the woman lights a candle and sweeps her house in order to find her lost coin. We sinners, chosen by God, are the coin. We were God’s possession, but we got lost. The woman is the Holy Spirit, sent to enlighten the house, our inner chamber, in order to find us. The last parable, that of the prodigal son, brings in the Father, who received the returned sinner.

The Spirit’s enlightening work is based on the foundation of the Son’s redemption, just as the Father’s receiving of the repentant sinner is the fruit of the Spirit’s seeking.

(Witness Lee, Life Messages, 261-262)

Luke 15 records three parables: the shepherd seeking the lost sheep, the woman seeking the lost coin, and the father waiting for his prodigal son. The Lord Jesus came as the shepherd to die on the cross to seek us and to redeem us. After Christ’s work, the Holy Spirit came as the woman to enlighten us, seeking within our hearts to bring us back. By the seeking work of the Holy Spirit, we repent and return to the Father, who gladly receives us. Then we have entered the gate. The three persons of the Godhead bring us into the very building. They are the entrance to anyone from the four comers of the earth. This corresponds with that which is spoken in 2 Corinthians 13:14 for entering into the enjoy­ment of the Triune God: the love of God, the grace of Christ, and the communion of the Holy Spirit.

(Witness Lee, Vision of God’s Building, 200-201)

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III. THE TRIUNE GOD IN ACTS

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A. CALLING ON THE NAME OF THE LORD

ACTS 2:
21 And it shall be that everyone, whoever ¹calls on the name of the Lord, shall be saved.

21¹ Calling on the name of the Lord is not a new practice in the New Testament. It began with Enosh, the third generation of mankind, in Gen. 4:26. It was continued by Job (Job 12:4; 27:10), Abraham (Gen. 12:8; 13:4; 21:33), Isaac (Gen. 26:25), Moses and the children of Israel (Deut. 4:7), Samson (Judg. 15:18; 16:28), Samuel (I Sam. 12:18; Psa. 99:6), David (2 Sam. 22:4, 7; 1 Chron. 16:8; 21:26; Psa. 14:4; 17:6; 18:3, 6; 31:17; 55:16; 86:5, 7; 105:1; 116:4, 13, 17; 118:5; 145:18), the psalmist Asaph (Psa. 80:18), the psalmist Heman (Psa. 88:9), Elijah (I Kings 18:24), Isaiah (Isa. 12:4), Jeremiah (Lam. 3:55, 57), and others (Psa. 99:6); they all practiced this in the Old Testament age. Isaiah also charged God’s seekers to call upon Him (Isa. 55:6). Even the Gentiles knew that the prophets of Israel used to call on the name of God (Jonah 1:6; 2 Kings 5:11). The Gentile raised up by God from the north also called upon His name (Isa. 41:25). It is God’s commandment (Psa. 19: 15; Jer. 29:12) and desire (Psa. 91:15; Zeph. 3:9; Zech. 13:9) that His people call on Him. It is the joyful way to drink from the fountain of God’s salvation (Isa. 12:3-4), and the enjoyable way to delight oneself in God (Job 27:10), that is, to enjoy Him. Hence, God’s people must call upon Him daily (Psa. 88:9). It is such a jubilant practice that Joel prophesied (Joel 2:32) for the New Testament jubilee.

In the New Testament it was firstly mentioned by Peter, here, on the day of Pentecost as the fulfillment of Joel’s prophecy. This fulfillment is related to God’s outpouring of the all-inclusive Spirit economically upon His chosen people that they may participate in His New Testament jubilee. Joel’s prophecy and its fulfillment for God’s New Testament jubilee have two aspects: on God’s side, He poured out His Spirit in the ascension of the resurrected Christ; on our side, we call on the name of the ascended Lord who has accomplished all, attained unto all, and obtained all. It is vitally necessary for us, the believers in Christ, to participate in and enjoy the all-inclusive Christ with all He has accomplished, attained, and obtained (1 Cor. 1:2). It is a major practice in God’s New Testament economy that we may enjoy the processed Triune God for our full salvation (Rom. 10:10-13). The early believers practiced this every­where (1 Cor. 1:2) and it became a popular sign of Christ’s believers toward the unbelievers, especially the persecutors (9:14, 21). When Stephen suffered persecution, he practiced this (7:59), and his practice surely impressed Saul, one of his persecutors (7:58-60; 22:20). Then the unbelieving Saul persecuted these callers (9:14, 21) by taking their calling as a sign. Immediately after he was caught by the Lord, Ananias, who brought him into the fellowship of the Body of Christ, charged him to be baptized, calling on the name of the Lord, to show others that he also had become such a caller. By his word to Timothy in 2 Tim. 2:22, he indicated that in the early days all the Lord’s seekers practiced such calling. Undoubtedly he was one who practiced this, since he charged his young co-worker Timothy to do the same, that he might enjoy the Lord as he did.

The Greek word for call upon is epikaleo composed of epi, upon, and kaleo, call by name, that is, to call out audibly, even loudly, as Stephen did (7:59-60).

(Witness Lee, Footnotes, 529-530)

ACTS 7:
59 And they stoned Stephen as he was calling upon the Lord and saying, Lord Jesus, receive my spirit!

ACTS 9:
14 And here he has authority from the chief priests to bind, all who ¹call upon Your name.

14¹ Indicating that calling upon the Lord’s name in the early days was a sign of the Lord’s followers (1 Cor. 1:2). This kind of calling must have been audible so that others could hear; thus it became a sign.

(Witness Lee, Footnotes, 569)

THE DEFINITION OF CALLING ON THE LORD

Firstly, we need to learn the meaning of calling on the name of the Lord. Some Christians think that calling on the Lord is the same as praying to Him. Formerly, I held the same concept. One day, however, the Lord showed me that calling on His name is different from merely praying. Yes, calling is a type of prayer, for it is a part of our prayer, but calling is not merely praying. The Hebrew word for call means to “call out to,” “to cry unto,” that is, to cry out. The Greek word for call means “to invoke a person,” “to call a person by name.” in other words, it is to call a person by naming him audibly. Although prayer may be silent, calling must be audible.

To call on the Lord also means to cry to Him and to expe­rience spiritual breathing. “I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice: hide not thine ear at my breathing, at my cry” (Lam. 3:55-56). These verses indicate that calling is also crying and breathing. Cry­ing is the best breathing. I have been told that crying is the best exercise for little babies. Whenever you cry out, you breathe spontaneously and deeply. By crying and breathing we both exhale and inhale. Inhaling always follows exhaling. By exhaling we breathe out all the negative things. When­ever you breathe out the negative things, the positive things of the Lord will fill you up. Let me take the example of losing your temper. When you are about to lose your temper, do not try to suppress it, but call, O Lord Jesus.” Then add a short prayer, “Lord Jesus, I am going to lose my temper.” Do this and see whether you still lose your temper. By calling on the name of the Lord you will breathe out your temper and you will breathe in the Lord Jesus. You will exhale your temper and inhale the Lord. Do you want to be holy? The way to be holy is to call on the name of the Lord Jesus. By calling on His name all the sinful, evil, and unclean things will be breathed out, and all the positive things - the riches of the Lord - will be breathed into you.

(Witness Lee, LS of Genesis, 334-335)

HOW TO CALL ON THE LORD

Now we need to consider how we should call on the Lord. Firstly, we must call on Him out of a pure heart (2 Tim. 2:22). Our heart, which is the source, must be pure, seeking nothing but the Lord Himself. Secondly, we must call with a pure lip (Zeph. 3:9, Heb.). We need to watch our speech, for nothing contaminates our lips more than loose talk. If our lips are im­pure due to loose talk, it will be difficult for us to call on the Lord. Along with a pure heart and pure lips, we need to have an open mouth (Psa. 81:10; cf. v. 7). We need to open our mouth wide to call on the Lord. Furthermore, we need to call

on the Lord corporately. Second Timothy 2:22 says, “ Flee also youthful lusts: but pursue righteousness, faith, love, peace, with them that call on the Lord out of a pure heart” (Gk.). We need to come together for the purpose of calling on the name of the Lord. Psalm 88:9 says, “Lord, I have called daily upon thee.” Hence, we should call daily upon His name. This matter of calling on the name of the Lord is not a doctrine. It is very practical. We need to practice it daily and hourly. We should never stop breathing. We all know what happens when breathing ceases. Furthermore, Psalm 116:2 says, “Therefore will I call upon him as long as I live.” As long as we live we should call on the name of the Lord. I hope that many more of the Lord’s people, especially the new ones, will begin this practice of calling on the Lord. if you do it, you will see that it is the best way to enjoy the Lord’s riches.

(Witness Lee, LS of Genesis, 344)

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B. BAPTIZED INTO THE NAME OF THE LORD

(Witness Lee, Stream Magazine, 1399-1400)

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