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WITNESS LEE QUOTES
Chapter Eleven
THE TRIUNE GOD AS REVEALED IN REVELATION
REVELATION 1:
4 John to the seven churches which are in Asia: Grace to you and peace from Him Who is, and Who was, and Who is coming, and from the seven Spirits Who are before His throne,
5 And from Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth. To Him Who loves us and has loosed us from our sins by His blood,
Revelation 1:4 and 5 say, “Grace to you and peace from Him Who is, and Who was, and Who is coming, and from the seven Spirits Who are before His throne, and from Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth.” He “Who is and Who was, and Who is coming” is God the eternal Father. “The seven Spirits” who are before God’s throne are the operating Spirit of God, God the Spirit. Jesus Christ, who is to God “the faithful Witness,” to the church “the Firstborn of the dead,” and to the world “the Ruler of the kings of the earth,” is God the Son. This is the Triune God. As God the eternal Father, He was in the past, He is in the present, and He is coming in the future. As God the Spirit, He is the sevenfold, intensified Spirit for God’s operation. As God the Son, He is “the Witness,” the testimony, the expression of God; “the Firstborn of the dead” for the church, the new creation; and “the Ruler of the kings of the earth” for the world. From such a Triune God, grace and peace are imparted into the churches.
(Witness Lee, LS of Revelation, pp. 37-38)
As we have seen, our God is triune. His being triune means that He is the Father, the Son, and the Spirit. It is impossible for us to understand the Triune God thoroughly, for the divine Trinity far surpasses our mentality. Do not exercise your mentality so much. Rather, exercise your spirit to realize and experience the Triune God as the Father, Son, and Spirit.
THE FATHER
Firstly, the very Almighty God is the Father. The Father is nothing less than God Himself. His being the Father means that He is the source. The Father is also the Lord, and, as 1:4 makes clear, He is the One who is, who was, and who is coming.
THE SPIRIT
In Revelation, the sequence of the Triune God is different from that found in Matthew. In Matthew 28:19 the sequence of the Triune God is the Father, the Son, and the Holy Spirit. But in 1:4 and 5 the sequence is changed. The seven Spirits of God are listed in the second place instead of the third. This reveals the importance of the intensified function of the sevenfold Spirit of God. This point is confirmed by the repeated emphasis on the Spirit’s speaking in 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17. At the opening of the Epistles, only the Father and the Son are mentioned, from whom grace and peace are given to the receivers. Here, however, the Spirit is also included, from whom grace and peace are imparted to the churches. This also signifies the crucial need of the Spirit for God’s move to counteract the degradation of the church.
(Witness Lee, LS of Revelation, pp. 39-40)
The Seven Spirits of God
Because the Spirit in 1:4 is the intensified Spirit of God, He is called the seven Spirits. The seven Spirits are undoubtedly the Spirit of God because they are ranked among the Triune God in verses 4 and 5. We cannot understand the Bible according to our natural, limited mentality. According to our concept, the words “seven Spirits” denote seven individual spirits. But this is not the meaning. The number seven here does not refer to seven different spirits but to one sevenfold Spirit.
Seven is the number of completion in God’s dispensational move, while twelve is the number of completion in God’s eternal administration. For example, God created the earth in six days plus one Sabbath day. Furthermore, there are seven dispensations in the Bible. For God’s move today, the church has the number seven. In the book of Revelation the seven seals, the seven trumpets, and the seven bowls are all for God’s dispensational move. Thus, the sevenfold Spirit is the intensified Spirit in God’s move today. He is the seven Spirits of God for God’s move.
As seven is the number for completion in God’s operation, so the seven Spirits are for God’s move on the earth. In substance and existence, God’s Spirit is one; in the intensified function and work of God’s operation, God’s Spirit is sevenfold. It is like the lampstand in Zechariah 4:2. In existence it is one lampstand, but in function it is seven lamps. At the time the book of Revelation was written, the church had become degraded and the age had become dark. Therefore, the sevenfold intensified Spirit of God was needed for God’s move and work on the earth. We all are familiar with three-way bulbs, light bulbs that can be switched to three successive degrees of illumination. When we do not need very much light, we switch the bulb to the first degree, but when we need more illumination, we switch it to the second or third degree. In like manner, the seven lamps on the lampstand were the sevenfold, intensified light. In the four Gospels, the Spirit of God was one fold because at that time there was not the need for so much light. However, after the church had been degraded and the age had become exceedingly dark, there was the need for the Holy Spirit to be intensified sevenfold. In this way the one Spirit of God has become the sevenfold Spirit. In existence, the Holy Spirit, like the lampstand in Zechariah, is one, but in function the Holy Spirit is seven.
(Witness Lee, LS of Revelation, pp. 40-41)
THE SON
(1) The Faithful Witness
The Son is the faithful Witness (1:5; 3:14). He is God’s Witness. Although He is God, He is also the Witness of God. Without Him, we cannot know, see, or gain God. God is testified by Him.
(2) The Firstborn of the Dead
The Son is the Firstborn of the dead (1:5). In the universe, God has two creations: the creation by His first work and the creation by His second work. We all know God’s first creation, but not many of us are familiar with His second creation. God’s second work is resurrection. Firstly, God created all existing things; secondly, He resurrected some of these existing things and brought them into another sphere, another realm, which is the realm of resurrection. Are we in God’s first creation or in His second creation’? While our body remains in God’s first creation, our spirit is in His second creation. Our spirit has been regenerated. This means that it has been recreated. Hence, it belongs to God’s second creation. In both of God’s creations, Christ is the first. Colossians 1:15 says that Christ is the Firstborn of all creation, and in Revelation 1:5 we are told that He is the Firstborn of the dead. He was the first to be resurrected from the dead, and we shall follow Him. Here the phrase “the Firstborn of the dead” indicates the creation of God in resurrection. This signifies a new beginning. In God’s first creation there was a beginning, and in God’s second creation in resurrection there was another beginning. When we were regenerated, we experienced a new beginning in God’s second creation.
(3) The Ruler of the Kings of the Earth
The Son is the Ruler of the kings of the earth (1:5). Although the Communists are against Christ, they use His calendar without realizing that they are doing so. According to history, the one whose calendar you use is the one to whom you are in subjection. If any used the calendar of a certain king, he would have to be under the rule of that king. In like manner, the Communists are under Jesus Christ because they use His calendar. They call it the international calendar, but actually it is the calendar of Christ. In this way they unconsciously admit that He is their Ruler. In the universe, there is one unique Ruler. All mankind today uses the calendar of Christ and is under His rule. All the people on earth are His people, and He is the Ruler of all nations. Jesus might say to the Communists, “You are opposing Me, but I will cause you to be My people. I will cause you to use My calendar, and you will have no choice about being under My rule. I am the unique Ruler of the earth. “
(Witness Lee, LS of Revelation, pp. 44-45)
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REVELATION 2:
8 And to the messenger of the church in Smyrna write: These things says the First and the Last, Who became dead, and lived again:
11 He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall by no means be hurt of the second death.
18 And to the messenger of the church in Thyatira write: These things says the Son of God, Who has eyes as a flame of fire, and His feet like shining brass:
29 He who has an ear, let him hear what the Spirit says to the churches.
The first part, of 2:7 says, “He who has an ear, let him hear what the Spirit says to the churches.” At the beginning of each of the seven epistles in chapters two and three, it is the Lord who speaks (2:1, 8, 12, 18; 3:1, 7, 14). But at the end of all seven epistles it is the Spirit speaking to the churches (2:7, 11, 17, 29; 3:6, 13, 22). Once again, this proves that the speaking Christ is the Spirit. Whatever Christ speaks, that is the speaking of the Spirit. No one can argue with this. Who was speaking to the church in Ephesus? Christ, the Son of Man holding the messengers in His right hand and walking in the midst of the churches. As verse 7 indicates, the speaker eventually is the Spirit. This proves that Christ is the speaking Spirit. This not only indicates that the Spirit is the Lord and the Lord is the Spirit; it also emphasizes the vital importance of the Spirit in the darkness of the church’s degradation as indicated by the sevenfold intensified Spirit in 1:4. The same emphasis is also seen in 14:13 and 22:17. It is foolish to say that Christ today is not the speaking Spirit, and it is ridiculous to separate the speaking Spirit from Christ. The two are one.
If the speaker were only Christ without being the speaking Spirit, He could never speak some words into our spirit, and His speaking would not be very subjective and touching. But, as our experience testifies, if, as we read these epistles, we are open in our spirit to Him, the Spirit will immediately speak something of Christ into us. Because the speaker is not the objective Christ but the subjective Spirit, He speaks not only in the black and white letters of the Bible, but also in our spirit. Once we hear His speaking, something indelible is wrought into us, and nothing can take it away. Our Christ today is the speaking Spirit. I rejoice over this fact and I boldly proclaim it.
(Witness Lee, LS of Revelation, 121-122)
Requiring a Proper Ear to Hear
In spiritual things, seeing depends upon hearing. The writer of this book firstly heard the voice (1:10) and then saw the vision (1:12). If our ears are heavy and cannot hear, then we cannot see (Isa. 6:9-10). The Jews would not hear the word of the Lord, so they could not see what the Lord was doing (Matt. 13:15; Acts 28:27). The Lord always wants to open our ears to hear His voice (Job 33:14-16; Isa. 50:4-5; Exo. 21:6) that we may see things according to His economy. The heavy ears need to be circumcised (Jer. 6:10; Acts 7:51). The sinner’s ears need to be cleansed with the redeeming blood and anointed with the Spirit (Lev. 14:14, 17, 28). To serve the Lord as priests also requires our ears to be cleansed with the redeeming blood (Exo. 29:20; Lev. 8:23-24). In this book, as the Spirit is speaking to the churches, we all need an opened, circumcised, cleansed, and anointed ear to hear the Spirit’s speaking.
Although our angle and position may be right, we still may not have the proper ear to hear, Chapter one emphasizes seeing and chapters two and three emphasize hearing. We need to both see and hear. Among our physical senses, which is more important–seeing or hearing? Suppose you had the choice of losing either your sight or your hearing. Which would you choose? We may say that seeing is more important than hearing, but hearing is deeper than seeing. Thus, we must tell the Lord, “Lord, I need to both see and hear. Have mercy on me, Lord, and grant me eyes to see and ears to hear.” We may have to struggle with the Lord, telling Him that we must be able to both see and hear.
Hearing is more intimate than seeing. Our closest friends will speak intimately to us. If you lose your hearing organ, you will be unable to enjoy this intimacy with your loved ones. In chapter one, John saw; in chapters two and three, he heard. We need to see the church life and we need to hear the intimate contents of the church life. To see the church is one thing, and to hear the intimate contents of the church life is another. Although many of us have seen the church, not many have heard the intimate contents of the church life. Hence, we need an ear to hear. “He who has an ear, let him hear what the Spirit says to the churches.”
(Witness Lee, LS of Revelation, 123-124)
SON AS THE SPIRIT SPEAKING TO THE CHURCHES
Whenever the Son speaks, He is the Spirit. The speaking Son is the Spirit. The Son of God is the Word. When the Word voices, it becomes the Spirit. This is proved by the seven epistles in Revelation 2 and 3. At the beginning of each epistle, it says that the Lord is speaking, but at the end it says that we should hear what the Spirit is saying to the churches. This proves that whenever the Lord Jesus speaks He is the speaking Spirit. Whenever the Son is speaking, it is the Spirit speaking. If you consider the seven comparisons in Revelation 2 and 3, you will see that whatever the Son speaks is the speaking of the Spirit (Rev. 2:1 cf. 7; 2:8 cf. 11; 2:12 cf. 17; 2:18 cf. 29; 3:1 cf. 6; 3:7 cf. 13; 3:14 cf. 22). We have the Son who is the Word of God. He is not only the Word of God, but also the speaking of God. Whenever He speaks, He is the speaking Spirit. “The words which I have spoken unto you are spirit and are life” (John 6:63).
(Witness Lee, LS of Hebrews, 29)
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THE DIVINE TRINITY—THE BASIC STRUCTURE OF THE NEW JERUSALEM
The divine Trinity is the basic structure of the New Jerusalem. It is structured with the Father’s nature, as signified by gold. The city proper is a mountain of gold, and its street is also gold (Rev. 21:18b, 21b). This indicates that the city is a divine thing. Divinity is the basic element of the contents of the building. The Son’s redemption through death and resurrection is signified by the pearl. Pearls come out of oysters. They are produced after the oysters are wounded by a grain of sand. The oyster secretes its life juice around the sand and makes it a pearl. This signifies Christ’s incarnation and His going into the death waters like an oyster. His being wounded for our transgressions and the releasing of His resurrection life produce a pearl.
The Spirit’s transformation is signified by the precious stones. In the gold is the Father’s nature, in the pearl is the Son’s redemption through death and resurrection, and in the precious stones is the Spirit in His transforming work. This means that the very Triune God is the basic structure of the New Jerusalem.
(Witness Lee, Basic Revelation in the Holy Scriptures, 133)
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REVELATION 21:
12 Having a great and high wall; having twelve gates, and at the gates twelve angels, and names inscribed, which are the names of the twelve tribes of the sons of Israel:
13 On the east three gates, and on the north three gates, and on the south three gates, and on the west three gates.
21 And the twelve gates were twelve pearls; each one of the gates was, respectively, of one pearl. And the street of the city was pure gold as transparent glass.
25 And its gates shall by no means be shut by day, for night shall not be there.
ITS GATES
Let us now devote our attention to the gates of New Jerusalem. The significance of the gates is not less profound than that of the foundations. It is crucial to grasp the significance of these twelve gates.
(1) Three on Each of the Four Sides
Revelation 21:13 reveals that in New Jerusalem there are three gates on the east, three on the north, three on the south, and three on the west. Thus, the city lies square (v. 16), with three gates on each of its four sides. The east side at the front, toward the glory of the sunrising, ranks first; the north side at the top ranks second; the south side at the bottom ranks third; and the west side at the rear ranks fourth. The gates on the four sides are toward the four directions of the earth, signifying the availability of the entrance of the holy city to all the peoples on earth. (Compare with the four heads of the river in Genesis 2:10-14.)
(Witness Lee, LS of Revelation, 720-721)
(2) The Triune God Being Available to All People
The three gates on each side signify that the Triune God—Father, Son, and Spirit—work together to bring people into the holy city. This is indicated in the three parables in Luke 15 and implied in the Lord’s word in Matthew 28:19. The three parables in Luke 15 concern the shepherd and the lost sheep, the woman and the lost coin, and the father and the returned prodigal son. The shepherd refers to the Son; the father, of course, to the Father; and the woman signifies the Spirit. In order for a sinner to be brought back to the Father’s house, there is the need of the Son, the shepherd, to bring back the lost sheep; there is the need of the Spirit to enlighten the hearts of people that they may repent; and there is the need of the Father to receive the returned and repentant prodigal son. Hence, the Triune God is the entrance into the New Jerusalem.
The fact that the Triune God is working to bring people into the holy city is also implied in the Lord’s word in Matthew 28:19. To be baptized into the Father, the Son, and the Spirit is the entrance into the holy city. Thus, the Father, Son, and Spirit are the three gates on each side of the city. The three gates are not on three sides respectively; rather, there are three gates on each of the four sides repeatedly. The gates on any one of the sides are exactly the same as the gates on the other three sides. This indicates that the Triune God is available to people in all four comers of the earth.
The three gates indicate that the Triune God has come to reach us and to bring us into His eternal economy. The three in the Godhead, the Father, the Son, and the Spirit, have come out in God’s economy to reach us and to bring us back to His economy. A number of verses in the New Testament speak of the Triune God. For example, in Ephesians 3:14 through 17 Paul said, “I bow my knees unto the Father of our Lord Jesus Christ…That he would grant you, according to the riches of his glory, to be strengthened with power by his Spirit into the inner man; that Christ may make his home in your hearts by faith” (Gk.). In these verses we see the Father, the Spirit, and Christ, the Son. Second Corinthians 13:14 also unfolds the Triune God: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all” (Gk.). In this verse the three of the Godhead are for His dispensing, for His going out and coming in, that is, for His spreading out and our entering in.
(Witness Lee, LS of Revelation, 721-722)
THE GATES OF THE CITY
In the city there are three gates on each of its four sides, covering every direction: north, south, east, and west (Rev. 21:12-13). The number four always represents creation or the creature. Revelation 4 reveals four living creatures, which represent all creation. The number three signifies the three persons of the Godhead. This means that the three persons of the Godhead are the very entrance for all people from all four directions of the earth. Wherever we are, the three persons of the Godhead can reach us.
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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REVELATION 22:
1 And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street.
THE THRONE OF GOD AND OF THE LAMB
Revelation 22:1 says, “And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street.” The throne of God and of the Lamb, one throne for both God and the Lamb, signifies that God and the Lamb are one—the Lamb-God, the redeeming God, God the Redeemer. In eternity, the very God who will sit on the throne is our redeeming God, from whose throne proceeds the river of water of life for our supply and satisfaction. This depicts how the Triune God—God, the Lamb, and the Spirit, symbolized by the water of life—dispenses Himself into His redeemed under His headship (implied in the authority of the throne) for eternity.
Notice that there are not two thrones, one for God and another for the Lamb. According to the traditional terms used in Christianity, the reference to God and the Lamb means that two distinct Persons, God and the Lamb, are on one throne. How could God and the Lamb sit on one throne? Do they sit side by side? In 21:23 we find a clue to the correct answer to these questions. In this verse God is likened to light and the Lamb is likened to a lamp. The light and the lamp cannot be separated; neither can they stand side by side. Rather, the light shines out from within the lamp. Therefore, God as the light is in the Lamb as the lamp. God and the Lamb are not sitting side by side; rather, the very God is within the Lamb as the lamp and shines out through Him.
I would like to see how those who use the traditional teachings of the Trinity to oppose us would explain how God and the Lamb are on the same throne. It is better not to use the term person; for by using it we become entangled and are not able to understand the Bible thoroughly according to the pure Word. The Bible reveals that God is the light and that the Lamb is the lamp. Eventually, because the light is in the lamp, these are not two entities; they are one entity in two aspects. It is very difficult to explain the Trinity in human language because we simply do not have the vocabulary or the terminology to express it adequately. Although we do not have the proper words, we do have a picture of God as light and of Christ, the Lamb, as the lamp. The fact that both are sitting on one throne indicates that They are not two, but one.
The One on the throne is both the God who created and the Lamb who redeemed. Hence, we may call Him the Lamb-God. This means that He is the redeeming God. This redeeming God is on the throne of His administration that He may dispense Himself into all His redeemed.
(Witness Lee, LS of Revelation, 740-741)
(1) On the Top of the Golden Mountain
The throne in New Jerusalem is on top of the golden mountain. The one street in this city eventually leads to the throne. The Lord Jesus came down to earth from His throne that He might bring God into man. This is the Triune God coming out of Himself to reach mankind. When we received Him into us, we were baptized into Him. Baptism is the real entrance into the Triune God (Matt. 28:19, Gk.), and the entrance into the Triune God is the initial entrance into New Jerusalem. Immediately after we pass through the pearl gates, we find ourselves on the golden street that leads us upward to the throne of God.
(2) As the Unique Source of the Life Supply
The throne of God in the center of New Jerusalem is the unique source of the life supply. It is by His administration that God dispenses Himself into us as life, as the life supply, and as the eternal, absolute, all-inclusive grace. His dispensing of Himself into us depends upon His administration. For this reason, in the church life today there is divine authority and church government. There is a divine government in the church life today, and this government comes from the throne of God. The divine authority in the church is for God to dispense Himself into us as life, as the life supply, and as the all-sufficient grace. Only by submitting ourselves to God’s authority, God’s government, can we share in His all-sufficient grace.
(Witness Lee, LS of Revelation, 741-742)
THE RIVER OF WATER OF LIFE
Now we must consider how the redeeming God sitting on the throne dispenses Himself into all His redeemed. God dispenses Himself into us by means of the river proceeding out of the throne. According to verse 1, this river is called “a river of water of life.” The river, as typified by the rivers in Genesis 2:10-14, Psalm 46:4, and Ezekiel 47:5-9, signifies the abundance of life in its flow. It is one river, flowing through the four directions of the holy city like the four heads of the one river in Genesis 2:10-14. This one river with its riches becomes many rivers in our experience, as indicated in John 7:38.
The water of life is a symbol of God in Christ as the Spirit flowing Himself into His redeemed people to be their life and life supply. It is typified by the water that came out of the riven rock (Exo. 17:6; Num. 20:11) and is symbolized by the water that flowed out of the pierced side of the Lord Jesus (John 19:34). Here, this water of life becomes a river, proceeding out of the throne of God and of the Lamb to supply and saturate the entire New Jerusalem. Thus, it is filled with the divine life to express God in His glory of life.
We need to see this river in more detail. Genesis 2:10 says, “And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.” According to this verse, the one river eventually became four heads reaching the four directions of the earth. There are many other references to this river in the Old Testament. Psalm 46:4 says, “There is a river, the streams whereof shall make glad the city of God.” In Ezekiel 47 the water that issues out from under the threshold of the house becomes “waters to swim in, a river that could not be passed over” (v. 5). Verse 9 of the same chapter says that “every thing shall live whither the river cometh.”
(Witness Lee, LS of Revelation, 742-743)
This river is also mentioned in the New Testament. Speaking of the children of Israel and their wandering in the wilderness, 1 Corinthians 10:4 says, “And did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them: and that Rock was Christ.” When the children of Israel murmured because of their thirst, God told Moses to smite the rock and that water would come out of it for the people to drink (Exo. 17:1-6). Moses did so and the Lord “brought streams also out of the rock, and caused waters to run down like rivers” (Psa. 78:16). The water that came out of the smitten rock was a type of the life-giving Spirit. The Lord Jesus spoke of this Spirit in the Gospel of John. In John 4:10 the Lord indicated to the Samaritan woman that He was the giver of living water, and in verse 14 He said, “Whoever drinks of the water that I shall give him shall by no means thirst forever; but the water that I shall give him shall become in him a spring of water welling up into eternal life.” Moreover, in John 7:37 and 38 the Lord Jesus said, “If anyone thirst, let him come to Me and drink. He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” Here we see that the one river becomes many rivers. The rivers of living water are the many flows of the different aspects of life of the unique river of water of life, which is God’s Spirit of life (see Rom. 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23; Rom. 8:2). Thus, if we would understand the meaning of the river of water of life mentioned in 22:1, we must trace the origin and development of this matter of the river throughout the Scriptures.
We have seen that the river of water of life proceeds out of the throne of the Lamb-God. This river is nothing less than the flowing Spirit of God as the life-giving Spirit. In 22:1 we see the Triune God—God, the Lamb, and the river. God, the Father, is the source; the Lamb, the Son, is the Redeemer; and the river is the Spirit. Hence, we have the Father as the source, the Son as the course, and the Spirit as the flow. Therefore, in 22:1 we see the flow of the Triune God. This is a picture of the Triune God dispensing Himself into us. He is flowing Himself out of Himself into His redeemed ones. This dispensing of the Triune God into us comes out of God’s administrating throne. This means that God’s dispensation depends on His administration. This is true in the church life today. The dispensing of the life supply and of God’s all-sufficient grace issues out of the throne of God’s administration. Eventually, in the New Jerusalem this dispensing will reach every part of the city, and the entire city will be filled, saturated, and permeated with the Triune God. In this way the city will express God.
(Witness Lee, LS of Revelation, 743-744)
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