Scripture Reading: Lev. 18—20; Eph. 1:4; 5:26-27; 1 Thes. 5:23; 1 Pet. 2:5, 9; Rev. 21:2, 9-10

DAY 1 Outline　MorningRevival

DAY 2 Outline　MorningRevival

DAY 3 Outline　MorningRevival

DAY 4 Outline　MorningRevival

DAY 5 Outline　MorningRevival

DAY 6 Outline　MorningRevival

«　WEEK 19　DAY 1　»

　　Eph. 1:4 Even as He chose us in Him before the foundation of the world to be holy and without blemish before Him in love.

　　1 Thes. 5:23 And the God of peace Himself sanctify you wholly, and may your spirit and soul and body be preserved complete, without blame, at the coming of our Lord Jesus Christ.

　　God chose us that we should be holy. The words holy and holiness have been spoiled by today's Christian teachings....In the Bible the word holy should not be understood according to our natural concept. Many think that holiness is sinlessness. According to this concept, someone is holy if he does not sin. This thought is absolutely mistaken. Holiness is neither sinlessness nor perfection. Holy not only means sanctified, separated unto God, but also different, distinct, from everything that is common. Only God is different, distinct, from all things. Hence, He is holy; holiness is His nature.

　　The way God makes us holy is to impart Himself, the Holy One, into us so that our whole being may be permeated and saturated with His holy nature. For us, God's chosen ones, to be holy is to partake of His divine nature (2 Pet. 1:4) and to have our whole being permeated with God Himself. This is different from mere sinless perfection or sinless purity. This makes our being holy like God Himself in His nature and in His character. (Life-study of Ephesians, p. 24)

　　To be holy is to be separated from everything other than God. It also means to be different, distinct, from all that is not God. Thus, we should not be common but different. In the universe God alone is holy. He is different from everything else and is distinct. Therefore, to be holy means to be one with God. To be sinless or perfect is not the same as being holy. To be holy we need to be one with God because only God is holy (Lev. 11:44; 1 Sam. 2:2).

　　Any place, any thing, any matter, and any person that is related to God is holy, for whatever is both of God and for God is holy (Lev. 20:26; Num. 16:5; Neh. 8:9; Exo. 30:37).

　　Furthermore, when the Spirit of God reaches us, He is holy (Luke 1:35; Matt. 1:20; 28:19; see Rom. 1:4). This is the reason that the term Holy Spirit is not used in the Old Testament. (The occurrences of this term in Psalm 51:11 and Isaiah 63:10 and 11 should be rendered "the spirit of holiness.") This term was first used when the Lord Jesus was about to be conceived in Mary (Luke 1:35). This signifies that holiness brings God to man and man to God. To go further, it also means to bring God into man and man into God. When God gets into us, we are holy. When we get into God, we are more holy. But when we are mingled with God, we are most holy. Thus, we become holy by having God in us, we become more holy by being in God, and we become the holiest by being mingled, soaked, and saturated with God.

　　The book of Ephesians calls the believers saints (1:1). Everyone who has believed in the Lord Jesus is a saint....When we are in touch with God, we are holy, for then we are under His saturation. But when we are away from God, we are not holy. I repeat, to be holy is not to be perfect or sinless; it is to be one with God. When we are saturated and soaked with God, we shall be the holiest.

　　In the Greek text of the New Testament many times the expression the Spirit, the holy is used (1 Thes. 4:8; Heb. 3:7)....I believe that the reason for this is that in the New Testament the emphasis is not only on the Spirit, but also on holiness. The Spirit is holiness. Therefore, the Holy Spirit is sometimes called the Spirit, the holy. Where the Spirit is, there holiness is also.

　　Today, the Spirit is not only in us; He is making Himself one with us and us one with Him. First Corinthians 6:17 says, "He who is joined to the Lord is one spirit." Therefore, holiness actually means to be saturated with God, to cause a common person to be fully saturated with the Spirit. (Life-study of Ephesians, pp. 24-28)

　　Further Reading: Life-study of Ephesians, msg. 3; CWWL, 1993, vol. 2, "The Spirit with Our Spirit," ch. 2

«　WEEK 19　DAY 2　»

　　Eph. 5:27 That He might present the church to Himself glorious, not having spot or wrinkle or any such things, but that she would be holy and without blemish.

　　Rev. 21:2 And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

　　To be holy is first to be separated to God; second, to be taken over by God; third, to be possessed by God; and fourth, to be saturated with God and one with God....The issue of this in the Bible is the New Jerusalem, which is called the holy city, a city that not only belongs to God and is for God, but a city possessed by God, saturated with God, and one with God. The New Jerusalem is a holy entity belonging to God, possessed by God, saturated with God, and one with God. This is holiness. (Life-study of Ephesians, p. 28)

　　Outward correction...means nothing. Being saturated with God and being soaked with Him, however, mean a great deal....Suppose someone is proud and adjusts himself to be humble. This means nothing....[What] matters is that we are saturated with God....This is the holiness, the sanctification, revealed in the Bible.

　　We all have been chosen to be holy in this way. First, we are separated unto God; second, we are saturated with God; eventually we become one with God. One day, we shall be just like Him. That will mark the completion of our sanctification, the process that begins with separation, continues with saturation, and is completed with the full redemption of our body. At that time, from within to without, we shall be the same as He is. We shall be holy. It is for this purpose that we were chosen by God before the foundation of the world.

　　Ephesians 1:4...says that we were chosen in Him to be without blemish. A blemish is like a foreign particle in a precious gem. God's chosen ones should be saturated only with God Himself and have no foreign particles, such as the fallen natural human element, the flesh, the self, or worldly things. This is to be without blemish, to be without any mixture, to have no element other than God's holy nature. After being thoroughly washed by the water in the Word, the church will be sanctified in this way (5:26-27).

　　Today, we still have a great deal of mixture. Many foreign particles, such as the flesh, the self, and the natural life, are still in us. But we are gradually being transformed. Therefore, eventually we shall be so holy and so pure that we shall be without blemish, without any foreign particles, having only the divine element.

　　We shall be holy and without blemish before Him. [In Ephesians 1:4] before Him means to be holy and without blemish in the eyes of God according to His divine standard. This qualifies us to remain in and enjoy His presence. We shall be holy and without blemish, not according to our standard or in our eyes but according to His standard and in His eyes.

　　We shall be holy and without blemish before Him in love. Love in 1:4 refers to the love with which God loves His chosen ones and with which His chosen ones love Him. It is in this love, in such a love, that God's chosen ones become holy and without blemish before Him. First, God loved us. Then this divine love inspires us to love Him in return. In such a condition and atmosphere of love, we are saturated with God to be holy and without blemish as He is. In this love, a mutual love, God loves us, and we return this love to Him. It is in this kind of condition that we are being transformed. Under such a condition we are being saturated with God.

　　I hope that we can see that the holiness revealed in the Bible is absolutely different from that found in today's teachings concerning self-correction and improvement of behavior. First, we are separated unto God, and then we are continually saturated with God until all the mixture in us is swallowed up by the divine nature. When this takes place in full, we shall be wholly sanctified, transformed, and conformed to the image of God's Son, Jesus Christ. Then we shall be completely holy. (Life-study of Ephesians, pp. 31-33)

　　Further Reading: Life-study of Ephesians, msg. 3

«　WEEK 19　DAY 3　»

　　Eph. 4:18 Being darkened in their understanding, alienated from the life of God because of the ignorance which is in them, because of the hardness of their heart.

　　21 If indeed you have heard Him and have been taught in Him as the reality is in Jesus.

　　30 And do not grieve the Holy Spirit of God, in whom you were sealed unto the day of redemption.

　　[Ephesians 4:17-32] shows us in a very detailed way the divine dispensing of the Divine Trinity in the believers' living. This living is related to matters such as not stealing from others and not letting the sun go down on our anger (vv. 28, 26). Although we are a group of people who have been mingled and blended with God, there is still the need for this kind of exhortation concerning our living. It is not easy to have a kind of living that matches, backs, supports, and affords all the needed elements, factors, and essences for the building up of the organic Body of Christ. Merely to have wonderful and exciting conferences is not enough. There is the need to take care of our living in a proper way. (CWWL, 1990, vol. 3, "The Economy and Dispensing of God," pp. 169-170)

　　In Ephesians 4:17-32 there are three significant verses that show the divine dispensing of the Divine Trinity. From these three verses we see that the divine dispensing of the Divine Trinity is the base for our daily living. The first is verse 18, which mentions being alienated from the life of God. To be alienated, or separated, from the divine life is a serious matter. The life of God is for the supplying of His children with His riches in His divine dispensing.

　　The second verse related to the divine dispensing is verse 21, which speaks of the reality in Jesus. The reality in Jesus is just the practicality of the life of God, that is, the practicing of the life of God that took place in Jesus while He lived on earth. In the daily life of Jesus, as recorded in the four Gospels, there was something very real, and that real thing was just God's divine life realized and practiced as the reality in Jesus' humanity. This reality in Jesus is for infusing the believers with Christ's godly living in His humanity.

　　The third verse concerning the divine dispensing is verse 30, which admonishes us not to grieve the Holy Spirit, in whom we were sealed. This Spirit is the sealing Spirit; He is even the sealing ink with which we have all been sealed. The contents, the elements, and the essence of the sealing ink are the divine life plus Jesus' practical humanity. This sealing can never become dry; it remains wet forever. While it is wet, it saturates, permeates, and soaks us with the Triune God.

　　The life of God, the reality in Jesus, and the sealing of the Holy Spirit are the three sources of the divine dispensing. Seemingly, Paul was writing something quite ordinary, but within those ordinary words he put in the wonderful elements and factors of the Divine Trinity—the Father's life, the Son's living in His humanity, and the Spirit's sealing. Life is of the Father. This life must become the reality in our daily living, which reality is in Jesus. This reality as the practicality of the life of the Father becomes the sealing ink, which is the Holy Spirit. While the sealing ink seals, it saturates, permeates, and soaks us with the divine life in the practicality of Jesus' daily life, making us a "Xerox copy" of Jesus' life, which is the practicality of the Father's life.

　　We have the life of the Father in us. We also have a model and an example, which is Jesus' life in His humanity. This life in His humanity is just the practicality of the divine life seen in the four Gospels. Furthermore, we have the sealing ink, which is constituted with the divine life and with the human living of Jesus. This sealing is wet all the time; it seals, saturates, and permeates us, enabling us to have a daily life that is suitable for the building up of the Body of Christ. (CWWL, 1990, vol. 3, "The Economy and Dispensing of God," pp. 170-171)

　　Further Reading: CWWL, 1990, vol. 3, "The Economy and Dispensing of God," ch. 10

«　WEEK 19　DAY 4　»

　　Eph. 4:22-24 That you put off, as regards your former manner of life, the old man, which is being corrupted according to the lusts of the deceit, and that you be renewed in the spirit of your mind and put on the new man, which was created according to God in righteousness and holiness of the reality.

　　By reading Ephesians 4:17—5:14, we are helped to understand Leviticus 18—20, and by reading this section in Leviticus we are helped to understand this portion of Ephesians. The more we read Ephesians 4:17—5:14, the more we understand chapters 18 through 20 of Leviticus. In Old Testament terms, God's people were not to live according to the Egyptians, among whom they once lived, nor according to the Canaanites. They were to put off the old man with the old manner of life and to put on the new man with the new manner of life. Leviticus 18:3 says, "You shall not do as they do in the land of Egypt, in which you dwelt; and you shall not do as they do in the land of Canaan, where I am bringing you, nor shall you walk in their statutes." Here we see that the Israelites were to live a new life, a life neither in the manner of the Egyptians, among whom they once lived, nor in the manner of the Canaanites, to whose land they were to be brought, but in the manner of God's holy people. To put off the living of the Egyptians and the Canaanites was to put off the old man, and to live a life according to God's holiness was to put on the new man. (Life-study of Leviticus, pp. 437-438)

　　In Leviticus 18 through 20 we have many ordinances and statutes of the law (20:22). The law is composed first of the Ten Commandments. The Ten Commandments, which are the basic elements of the law, are simple, short, and definite. Because the Ten Commandments are brief, they need explanation and extension. The ordinances and statutes are explanations and extensions of the Ten Commandments. Leviticus 18—20 is full of statutes and ordinances, which are explanations and extensions of the Ten Commandments. As a whole, the law is composed of the Ten Commandments plus the explanations and extensions of the Ten Commandments.

　　There is an important difference between an ordinance and a statute. An ordinance is a statute with a judgment. However, a statute, a regulation, that does not include a judgment is simply a statute. In chapters 18 through 20 of Leviticus, there are regulations that are without judgments; these regulations do not tell us how to judge a case. These regulations are statutes. Other regulations include judgments and therefore should be considered ordinances and not merely statutes.

　　In Leviticus 18—20 there is no repetition of the Ten Commandments, but there is the explanation and extension of the Ten Commandments. For example, one of the Ten Commandments forbids the worship of idols, and in the regulations concerning witchcraft there is an extension of this commandment (19:26, 31; 20:6). Another example is the extension in 20:9 of the commandment to honor our parents. This verse says, "If there is anyone who curses his father or his mother, he shall surely be put to death. He has cursed his father or his mother; his blood is upon him." Many other examples of statutes and ordinances can be found in these chapters.

　　The sons of Israel were charged to put off the former Egyptian conduct (18:3a).

　　This signifies that the believers should put off the former, old way of living.

　　The Israelites were also charged not to walk in the customs of the Canaanites, into whose land they would come (18:3b). This signifies that, after being saved, the believers should not be conformed to the living and conduct of the worldly people.

　　The sons of Israel were to have God's holy living (18:4—20:27). This signifies putting on the new man. Living a holy life according to God's holiness is equal to putting on the new man. (Life-study of Leviticus, pp. 438-439)

　　Further Reading: Life-study of Leviticus, msg. 49

«　WEEK 19　DAY 5　»

　　Lev. 18:25 Because the land has become defiled, I visited its iniquity upon it, and the land vomited out its inhabitants.

　　Rev. 3:16 So, because you are lukewarm and neither hot nor cold, I am about to spew you out of My mouth.

　　Three verses in Leviticus 18 and 20 speak of the land vomiting out its inhabitants (18:25, 28; 20:22). Leviticus 20:22 says, "You shall therefore keep all My statutes and all My ordinances, and do them, so that the land into which I am bringing you to dwell in does not vomit you out." The good land vomiting out the defiled and unholy people signifies that the all-inclusive Christ as our dwelling place and everything we need for our enjoyment will vomit us out of Himself (Rev. 3:16).

　　This matter of the land vomiting out the people implies a great deal. It implies that the land is the supply for the existence and living of God's people. It also implies that the land is for their enjoyment. If the people are proper with the land, the land will allow them to enjoy it. Otherwise, the land will vomit them out; it will give them up. This indicates that if we are not proper with Christ, who is our good land, He will vomit us out and not allow us to enjoy Him anymore. (Life-study of Leviticus, p. 443)

　　Leviticus 18 through 20 emphasizes the requirement that God's people be holy because He is holy. "You shall be holy, for I, Jehovah your God, am holy" (19:2). "Sanctify yourselves therefore, and be holy; for I am Jehovah your God" (20:7). "You shall be holy to Me, because I Jehovah am holy, and I have set you apart from the peoples to be Mine" (20:26). Being holy because God is holy signifies walking according to God's holiness, living a holy life.

　　"When you offer a sacrifice of peace offerings to Jehovah, you shall sacrifice it so that you may be accepted" (19:5). This signifies that the breaking of bread for the remembrance of the Lord should be done in a way that is acceptable to the Lord (cf. 1 Cor. 11:17-21). We must not have the Lord's table in an abusive way but in a proper way.

　　Leviticus 18 through 20 is not concerned with propitiation but with the holy living of God's holy people. In this kind of living it is important that we have fellowship, communion, mutual enjoyment, in peace. This is fully signified by the peace offering.

　　The peace offering is the Old Testament type of the Lord's table. When we have the Lord's table,...we enjoy Christ as our peace offering for our fellowship with God and with one another.

　　"It shall be eaten on the day you sacrifice it, or on the next day, but what remains until the third day shall be burned with fire" (19:6). This signifies that the saints' fellowship with one another and with God should be kept fresh. Our enjoyment of Christ as the peace offering for our fellowship with God and with one another should be fresh.

　　"If it is eaten at all on the third day, it is an abomination; it will not be accepted" (19:7). This signifies that the enjoyment of the saints' stale fellowship with one another and with God is not acceptable but abhorrent to God.

　　We should not have any stale practices at the Lord's table. We should not come to the Lord's table with anything stale. Rather, we should come with something new. For this, we need a new repentance, a new confession, a new dealing, and a new touch with the Lord. In other words, we need a new washing, a new bathing in the Word or in the Spirit, so that we can have a fresh remembrance of the Lord. When we have a fresh enjoyment of the Lord, He also will have a fresh enjoyment because of our fresh enjoyment.

　　"Whoever eats it will bear his own iniquity, because he has profaned what is holy to Jehovah; and that person shall be cut off from his people" (19:8). This signifies that the one who participates in the saints' stale fellowship is guilty of having despised the holy things of God and will lose the fellowship among God's people. (Life-study of Leviticus, pp. 439-441)

　　Further Reading: Life-study of Leviticus, msg. 49

«　WEEK 19　DAY 6　»

　　Lev. 19:19 You shall keep My statutes. You shall not let your cattle breed with a different kind; you shall not sow your field with two kinds of seed, nor shall a garment made of two kinds of material come upon you.

　　2 Cor. 2:17 For we are not like the many, adulterating the word of God for profit; but as out of sincerity, but as out of God, before God we speak in Christ.

　　The fact that [in Leviticus 19:19] no mixture was allowed indicates that God wants everything to be after its kind (cf. Gen. 1:11, 21, 24-25), without any kind of mixture. In the church life we should avoid any kind of mixture.

　　In Leviticus 19 three illustrations of mixture are given. The first illustration is the breeding of cattle without mixture [v. 19]. This signifies that life is not allowed to be mixed; those living by the life of God must not live by the flesh. To live by the life of God on the one hand and by the flesh on the other hand is a mixture. Such mixture is not acceptable to God....The second illustration in verse 19 is sowing seed without mixture. This signifies that the ministry of the word is not allowed to be mixed. The word of God that is ministered should not be mixed with the word of the world....The third illustration is that of making garment material without mixture. This signifies that our conduct is not allowed to be mixed. Those living in the life of the New Testament should not live by the ordinances of the Old Testament, and those who belong to the Lord should not live according to the customs of the Gentiles. (Life-study of Leviticus, pp. 441-442)

　　In both Catholicism and Pentecostalism there is the mixture of the things of the New Testament with certain things from the Old Testament. The garments worn by the cardinals in the Catholic Church are similar to the robes worn by the priests in the Old Testament. Furthermore, many of the formalities and rituals in Catholicism are from the Old Testament. In Pentecostalism there is much prophesying in the Old Testament manner, with the speaker often saying, "Thus saith the Lord." In this kind of speaking the Old Testament...may be quoted more frequently than such New Testament books as Ephesians and Romans. I doubt if anyone in Pentecostalism speaks the way Paul does in 1 Corinthians 7. First Paul says, "I have no commandment of the Lord, but I give my opinion as one who has been shown mercy by the Lord to be faithful" (v. 25). After giving his opinion, Paul concludes, "I think that I also have the Spirit of God" (v. 40b). Paul's speaking is very different from the speaking of those in Pentecostalism who pretend to be Old Testament prophets and whose speaking is a mixture of the New Testament with the things of the Old Testament.

　　"He may eat the food of his God, both of the most holy and of the holy, but he shall not go in unto the veil or come near to the altar, because he has a defect, so that he does not profane My holy places; for I am Jehovah who sanctifies them" (Lev. 21:22-23). This signifies that although the defective believers can enjoy Christ, the food of God, as their food, they are not qualified to serve God in the church, God's sanctuary, or around the cross of Christ, typified by the altar, lest they profane the holy things of God.

　　If, as New Testament priests, we have a blemish, a defect, this will disqualify us from doing the priestly service. Nevertheless, we would still be qualified to enjoy Christ as our food.

　　If we study Leviticus 21,...we shall be clear concerning what kind of persons we should be in order to keep our qualifications to serve God as priests. We need to live a holy life, a life that befits our priesthood, and we need to keep ourselves complete, perfect, and properly balanced. How can we be this kind of person? We can be such persons only by contacting the perfect Christ, enjoying Him and experiencing Him day by day. He will make us complete, perfect, and properly balanced. Then we shall have all the qualifications required for us to serve as priests in the New Testament age. (Life-study of Leviticus, pp. 442-443, 453-454)

　　Further Reading: Life-study of Leviticus, msgs. 50-51