God’s Christ—My Righteousness

1 God’s Christ, who is my righteousness, Although the poetic utterance is arresting, the thought
My beauty is, my glorious dress; inspiring, and the stirring music matches the exultant dec-
Midst flaming worlds, in this arrayed, laration, the thought in the original hymn fails to capture
With joy shall I lift up my head. the complete revelation of Christ’s redemptive work. The
2 Lord, I believe Thy precious blood, astonishing fact revealed in the Scriptures is that God
Which, at the mercy seat of God, Himself in Christ becomes our righteousness and glorious
Forever doth for sinners plead, covering through faith in Him. According to 1 Corinthians
For me, e’en for my soul, was shed. 1:30, God has placed us into Christ Jesus, “who became
wisdom to us from God: both righteousness and sanctifi-
3 Lord, I believe were sinners more cation and redemption.” It is not merely that the attributes
Than sands upon the ocean shore, of Christ’s blood and righteousness have been applied to us
Thou hast for all a ransom paid, as our beauty and our glorious dress; instead, the Bible
For all a full redemption made. unveils that Christ Himself—the incarnate God—has
4 Bold can I stand in every way, become our robe of righteousness, having been applied to
For who aught to my charge shall lay? us by the direct action of God. As believers in Christ, we
Fully, by Thee, absolved I am have been eternally justified before God in this wonderful
From sin and fear, from guilt and shame. person, Jesus Christ, the Son of God. In the mid-1960s,
5 This spotless robe the same appears, several changes were made to this hymn before its inclu-
When ruined nature sinks in years; sion in Hymns in order to reflect the clear speaking of God
No age can change its glorious hue, in His word. The first stanza was improved to read, “God’s
Its glory is forever new. Christ who is my righteousness, / My beauty is, my glori-
ous dress.” Thus, the hymn illuminates the glorious fact
6 Thou God of power, Thou God of love, that the covering that beautifies us is God’s Christ rather
Let all Thy saints Thy mercy prove; than His actions or attributes. Correspondingly, the final
Our beauty this, our glorious dress, stanza was changed to reflect this same truth, concluding
Jesus the Lord, our Righteousness. (Hymns, #295) the hymn with jubilant praise, “Our beauty this, our glori-
ous dress, / Jesus the Lord, our Righteousness.”

C ount Nicolaus Ludwig von Zinzendorf composed the

original stanzas of this hymn in 1739 while making a
sea voyage from Saint Thomas, West Indies, and he was
Witness Lee explains in a separate publication the scrip-
tural rationale for such a change:
filled with appreciation for the blood and righteousness of
the Lord Jesus Christ. He originally wrote, “Jesus, Thy Many Christians say incorrectly that they have the right-
blood and righteousness / My beauty are, my glorious eousness of Christ. We should not say this. Our
dress; / Midst flaming worlds, in these arrayed, / With joy righteousness is not the righteousness of Christ; it is
shall I lift up my head.” He had the firm assurance that Christ Himself. Christ Himself as a Person, not His
he would be fully “absolved…from sin and fear, from attribute of righteousness, has been made the righteous-
guilt and shame” because of the blood and righteousness ness of God to us (1 Cor. 1:30). Do not say that the
of Christ. He well knew that the Scriptures portray a righteousness of Christ has become your righteousness.
coming day of fiery judgment: “The day of the Lord will Instead you should say, “Christ is my righteousness. My
come as a thief, in which the heavens will pass away with righteousness before God is the living Person of Christ,
a roar, and the elements, burning with intense heat, will not an attribute. The righteous Christ is mine.” God has
be dissolved, and the earth and the works in it will be made Christ, who is the very embodiment of God
burned up” (2 Pet. 3:10). Yet he could boldly proclaim Himself, our righteousness. (Lee, Romans 49-50)
that when the entire universe is engulfed in the flames of
God’s judgment, he, arrayed in the blood and righteous- To fully appreciate and enter into the rich instruction and
ness of Christ, would lift up his head with joy! comprehensive supply of this hymn, we need to spend

106 Affirmation & Critique

some time considering the scriptural portions which unveil that we are, all that we have, and all that we can do. On
Jesus Christ as our righteousness for our beautification and the positive side, it means to take God as our everything,
glorious dress. As referenced above, 1 Corinthians 1 con- to put ourselves into God, trusting in what He has done
cludes with Paul’s remarkable appraisal of those who have for us, in what He can do for us, and what He will do for
been called and chosen in God’s economy: us. In other words, believing is simply terminating our-
selves and putting ourselves into the full trust of God.
Consider your calling, brothers, that there are not many This believing is reckoned before God as righteousness
wise according to flesh, not many powerful, not many and binds God to save us. (Lee, Romans 25)
wellborn. But God has chosen the foolish things of the
world that He might shame those who are wise, and God
has chosen the weak things of the world that He might O ur believing, however, is much more than the men-
tal acknowledgement of faith in God as a forgiving
and loving Father who gave His only Son for our salvation.
shame the things that are strong, and the lowborn things
of the world and the despised things God has chosen, Our believing is a believing into the person of the Son—
things which are not, that He might bring to nought the we enter into the reality of an organic union in which we
things which are, so that no flesh may boast before God. receive this living person as the covering of God’s right-
But of Him you are in Christ Jesus, who became wisdom to eousness. Christ and the believer become one entity
us from God: both righteousness and sanctification and before God. Now we dare to proclaim, “I am as righteous
redemption. (vv. 26-30, emphasis added) as Christ is.” He is my righteousness. As the Scriptures
declare, “Him who did not know sin He made sin on our
behalf that we might become the righteousness of God in
U nquestionably we possess nothing in which we can
place our confidence—we are the unqualified, the
disenfranchised, the incapable, and the despised ones of
Him” (2 Cor. 5:21).

the world. Bluntly speaking, we are not only the lowborn Obviously God cannot assign righteousness to a person,
of the world; we were also “apart from Christ, alienated even a believing person, simply as a virtue to make him
from the commonwealth of Israel, and strangers to the
covenants of the promise, having no hope and without
God in the world” (Eph. 2:12-13). Our believing is a believing into the person
of the Son—we enter into the reality of an
In Luke 15 there is a picture of Christ becoming the cov- organic union in which we receive this living
ering of an unrighteous and unfaithful prodigal. The Lord person as the covering of God’s righteousness.
Jesus used this parable concerning the return of the
prodigal son in order to teach the self-righteous Pharisees
and scribes. The Father receives the repentant sinner by
providing him with a number of rich items of salvation. acceptable to God. The righteousness of God is all that
Among these items is a robe, signifying Christ the Son as God is in His rightness and justice in doing things. The
righteousness who becomes the covering of the repentant righteousness of Christ is His personal attribute—His
sinner by replacing the soiled garment of his own right- being right and doing right before God and man. The
eousness (Isa. 64:6). When we come to the Lord for attribute of righteousness belonging to God and Christ
forgiveness and saving grace, we have already exhausted cannot be freely bestowed on unrighteous men. To do so
our own resources. We must rely only on God’s mercy to would make God unrighteous. Paul’s burden in Romans
receive us. We believe, and on this basis God justifies us 3:24-26 is to show us that God’s way of redeeming us is
(Rom. 3:24-26). We are placed into this wonderful a “legal” way, a way of righteousness:
Savior. Through the gracious execution of God’s mercy,
the sinful and hopeless who cast themselves upon the for- Being justified freely by His grace through the redemp-
giving compassion of God and believe into the Savior tion which is in Christ Jesus; whom God set forth as a
receive Him as the robe of righteousness. propitiation place through faith in His blood, for the
demonstrating of His righteousness, in that in His for-
After we were called, we believed. To believe means bearance God passed over the sins that had previously
to believe into. To believe Jesus does not simply mean to occurred, with a view to the demonstrating of His right-
believe that there is a Jesus. To believe Jesus means eousness in the present time, so that He might be
to believe into Jesus; to believe God is to believe into righteous and the One who justifies him who is of the
God. Believing requires us to admit that we are hopeless faith of Jesus.
and helpless and that we can do nothing to please God.
We need to forget ourselves and terminate ourselves, ter- Watchman Nee observes, “God does not want us to think
minating all that we are, have, and do. This is believing. that after we are saved our salvation is an illegal one. God
On the negative side, believing means to terminate all would not have man harbor such criticisms. God wants to

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show us that there is nothing illegal or unrighteous in His in man. First, the union of God and man enabled God to
ways” (Nee, Gospel 84). accomplish redemption. Second, God accomplished
redemption for man. Third, God worked what He

G od’s way of redemption, therefore, involves three accomplished into man. The Lord Jesus’ incarnation is the
matters—love, sin, and righteousness; these three union of God and man. This is the meaning of God and
cannot easily exist together. God loves man and wants to man. Because there was a union of God and man, the
save him. Man is sinful and cannot stand before God; he Lord Jesus was able to die for us, resurrect for us, and
must be condemned as unrighteous. If God forgives man become the mighty Savior. In order for God to dwell in
simply based on His love for man, God will be found to man, God sent His Holy Spirit from heaven. While He
be unrighteous. God must work out His love for man who was on earth, the Lord was clothed with flesh. But now
is sinful to save him while at the same time preserving His He is dwelling in us and is clothed with the Spirit.
own righteousness. He accomplished this through the Therefore, some say that the Holy Spirit is the Lord Jesus
work of redemption carried out by, in, and through the Christ in another form. The Holy Spirit comes to work in
Lord Jesus. God loved the world to such an extent that us and accomplish all that God has accomplished in us. If
He gave His only begotten Son to die on behalf of sinful there were not God and man, there could not have been
men. Through the death of Christ, God is now able to God for man or God in man. If the Lord Jesus had not
justify those who believe into Him. Christ becomes their been born as a man, He could never have died. When He
righteousness and glorious dress. died on the cross, the Lord Jesus did not bear the sin of
the world as a third party; He was made sin and died for
us with the qualification of being a man. On one hand,
God’s Way of Making Christ Our Righteousness
God has laid our sins on the Lord, and therefore, the Lord
In His way of redemption God did not merely substitute bore our sins; but on the other hand, in God’s way of
Christ for us in the way of exchanging positions. He redemption, God judged both us and sin when He judged
placed us into Christ, uniting and joining us to Him the Lord Jesus. Today we thank God for the fact that
(2 Cor. 5:21). Certainly it is true that Christ died for us; Jesus Christ was made sin for us on the cross. (Questions
we often use the terms substitutionary or vicarious sacri- 104)
fice when referring to Christ’s redemptive work on the
cross. But it must become flawlessly and unambiguously Being Our Beauty and Our Glorious Dress
plain to us that in the application of the redemption to
man, the Bible never says that we have changed positions What is the significance of Christ, our righteousness, as
with Christ. our beauty and our glorious dress? In the Old Testament
Moses was instructed: “You shall make holy garments for
As far as our personal gain is concerned, it is true that Aaron your brother, for glory and for beauty” (Exo. 28:2).
Christ died for us. But in God’s redemption, if we said It may be based on this portion of the Word that
that Christ only stood in the position of the sinners in Zinzendorf used the expression concerning our beauty
order to die for us, it would make God unrighteous. and our glorious dress. We know that in typology gar-
Christ is clearly righteous; how can God condemn Him as ments signify expression. In the case of Aaron, the
unrighteous? We are clearly sinners; how can God reckon garments were the priestly garments which qualified him
us as righteous? In God’s redemption, Christ and we do to be a serving priest. The garments of Aaron signify
not exchange positions; rather, we are united. (Nee, Christ as the beauty and glory of the one who expresses
Questions 103) Christ in His divine glory and in His human beauty.

What then happened on the cross? He was made sin on The priestly garments, being mainly for glory and for
our behalf. He did not carry our sins as a weight outside beauty, signify the expression of Christ’s divine glory and
of Himself for us. He became a genuine man in the like- human beauty. Glory is related to Christ’s divinity, His
ness of the flesh of sin, and based on the fact of His union divine attributes (John 1:14; Heb. 1:3), and beauty, to
with man, He was “made sin” for us (2 Cor. 5:21). God Christ’s humanity, His human virtues. Christ’s divinity,
thus condemned sin in the flesh, that is, in the flesh of typified by the gold of the priestly garments, is for glory,
the incarnated Son. God judged Him as sin and punished and His humanity, typified by the blue, purple, and scar-
Him as sin (Rom. 8:3). And at the same time that He put let strands and the fine linen, is for beauty. A life that
Christ to death, He also put us to death through this expresses Christ with the divine glory and the human
same union. Watchman Nee summarizes this act of God beauty sanctifies us and qualifies us to be the priesthood.
in His redemption as follows: (Recovery Version, Exo. 28:2, note 2)

In God’s way of redemption, we should understand three When we were put into Christ, we were clothed with
aspects: (1) God and man, (2) God for man, and (3) God Christ as an organic garment making us acceptable to

108 Affirmation & Critique

God and qualifying us to participate in His eternal pur- in the Old Testament time. It does not remove the tres-
pose. Such a garment also enables us to express Christ for pass; it only covers it with a view to the full removal of
His satisfaction. the sin through the redeeming Savior. Redemption, on
the other hand, indicates the removal of all sin and stain
The Precious Blood of Christ in Its Effectiveness from those who come forward to God through Christ.
Hallelujah for the redemption accomplished for all time
Stanza 2 acclaims the blood of Christ: “Lord, I believe and all people! This redemption is more than enough to
Thy precious blood, / Which, at the mercy seat of God, / meet the demands of God on sinners and appease the
Forever doth for sinners plead, / For me, e’en for my soul, relationship between us and God. It is adequate not only
was shed.” This stanza pays tribute to the preciousness for our sins but for the sins of the whole world.
and the effectiveness of the blood which has been sprin-
kled at the heavenly mercy seat of God. This thought is Stanza 4, as it was initially written, concentrates on that
very closely related to the book of Hebrews. With His great day of the Lord, the day of His coming in His king-
blood Christ entered once for all into the Holy of Holies dom: “Bold shall I stand in Thy great day; / For who
and obtained an eternal redemption for us (9:12). aught to my charge shall lay? / Fully absolved through
Through this blood Christ purified the heavenly things these I am / From sin and fear, from guilt and shame.” As
which were typified by the earthly tabernacle (vv. 22-24). we have seen, Zinzendorf centered his faith on the effec-
This blood “forever doth for sinners plead.” It purifies our tiveness of the redeeming factors—the blood and the
conscience to serve the living God (v. 14), and it speaks righteousness of Christ—to absolve him from sin and
something better for us than the blood of Abel (12:24). fear, from guilt and shame. Although we are eternally
Through the blood we can boldly enter into the heavenly grateful for the shed blood, we must be firmly estab-
Holy of Holies (10:19). lished in the fact that only our inclusion into Christ can
present us blameless before the judgment throne.
The hymn’s reference to the soul—“for me, e’en for my Therefore, the revised version of the hymn focuses on
soul”—may be related to Hebrews 6:18-20:

In order that by two unchangeable things, in which it was We are fully absolved—pardoned, forgiven,
impossible for God to lie, we may have strong encourage- cleared of all charges, released, and free
ment, we who have fled for refuge to lay hold of the hope of all condemnation—because we have
set before us, which we have as an anchor of the soul, Christ as our righteousness.
both secure and firm and which enters within the veil,
where the Forerunner, Jesus, has entered for us, having
become forever a High Priest according to the order of our present living with and in the Redeemer Himself:
Melchizedek. “Bold can I stand in every way, / For who aught to my
charge shall lay? / Fully, by Thee, absolved I am / From

T he blood of Christ was taken into the heavenly Holy

of Holies by Christ our High Priest and sprinkled on
the heavenly mercy seat for our sins, thus providing us a
sin and fear, from guilt and shame.” “Fully, by Thee”
should ever be the theme of our offerings of praise and
thanksgiving to our Lord and Savior; in Him we stand
secure and firm anchor for our soul in all circumstances boldly in every way now and in the future. Therefore, we
and all situations. are able with confidence to echo the challenge of the
apostle, “Who shall bring a charge against God’s chosen
Stanza 3 affirms the confidence of the writer that the ones?” (Rom. 8:33). In Romans 8 Paul argues that the
blood of Christ is sufficient for all time and all people: God who did not spare His own Son but delivered Him
“Lord, I believe were sinners more / Than sands upon up for us all is the One who now freely justifies us on the
the ocean shore, / Thou hast for all a ransom paid, / For basis of His Son’s sacrifice; furthermore, Christ Jesus
all a full redemption made.” The apostle John affirms in who died, who was raised, and who is seated at the right
his first Epistle that even though we should not sin, yet hand of God, is now interceding on our behalf before the
“if anyone sins, we have an Advocate with the Father, Father. Since the Father and the Son are fully involved in
Jesus Christ the Righteous; and He Himself is the propi- our justification and acceptance, who can possibly bring
tiation for our sins, and not for ours only but also for a charge against us? Hallelujah! We are fully absolved—
those of the whole world” (2:1-2). His propitiating pardoned, forgiven, cleared of all charges, released, and
accomplishment is sufficient for the sins of the whole free of all condemnation—because we have Christ as our
world! Only one change has been made in this stanza— righteousness!
the word redemption is used instead of the original
atonement. Atonement refers to the covering of sins Stanza 5 is a comparison of the fading glory of our
which was accomplished by the blood of bulls and goats “ruined nature” with the eternal glory of Christ. Human

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nature and all of the old creation are becoming old and However, there is another aspect, Christ as the believers’
fading away like the grass of the field (Isa. 40:6-8; 51:12; subjective righteousness for their preparation as the
Psa. 102:11; James 1:10-11; 1 Pet. 1:24). All human bride. In this aspect Christ is interwoven into the believ-
glory and beauty are short-lived and passing away. At the ers’ being and lived out through them to be the
grave of her brother, Lazarus, Martha lamented that the manifestation of God in the flesh—the continuation of
Lord Jesus had not come sooner to prevent the death of Christ living on the earth.
her brother. But the Lord said to her, “I am the resur-
rection and the life; he who believes into Me, even if he In his first Epistle, John the apostle writes,
should die, shall live; and everyone who lives and
believes into Me shall by no means die forever” (John Now, little children, abide in Him, so that if He is mani-
11:25-26). The resurrection life is perpetually new and fested, we may have boldness and not be put to shame
renewing. The beauty and the covering glory which is the from Him at His coming. If you know that He is right-
resurrected Christ as our righteousness never fades; “No eous, you know that everyone who practices righteous-
age can change its glorious hue, / Its glory is forever ness also has been begotten of Him. (2:28-29)
new.”
A footnote referring to the word practices in verse 29 in

T he original final stanza of the hymn was written: “O

let the dead now hear Thy voice; / Now bid Thy ban-
ished ones rejoice; / Their beauty this, their glorious
the Recovery Version of the Bible is helpful:

This [to practice righteousness] is not to do righteousness

dress, / Jesus, Thy blood and righteousness.” The thought occasionally and purposely as some particular act but to
of the writer seems to be that those who in hope have practice righteousness habitually and unintentionally as a
died and those who in faith have been exiled (perhaps common daily living. It is the same in 3:7. This is a spon-
a reference to the sojourning believers in the hostile envi- taneous living that issues from the divine life within us,
ronment of a world that hated the Savior and now hates with which we have been begotten of the righteous God.
His people, cf. John 15:18-20) will be called out to Hence, it is a living expression of God, who is righteous
rejoice in the day of Christ’s return. In the midst of death in all His deeds and acts. It is not just an outward behav-
and persecution the believers are urged to take refuge ior but the manifestation of the inward life; not just an act
in the hope of His coming when they will still rejoice in of purpose but the flow of life from within the divine
their enveloping protection of beauty and glory—the nature, of which we partake. This is the first condition of
blood and righteousness of Jesus. But the final stanza of the life that abides in the Lord. It is all due to the divine
this hymn as it appears in Hymns proclaims, “Thou God birth, which is indicated by the word has been begotten of
of power, Thou God of love, / Let all Thy saints Thy Him and the title children of God in the succeeding verse
mercy prove; / Our beauty this, our glorious dress, / Jesus (3:1). (note 6)
the Lord, our Righteousness.” If we are able to apprehend
the rich nuances of these changes, we will realize that our
hope is not merely in the objective virtues of the blood
and righteousness of Jesus Christ, as wonderful as these
W e have been begotten of God. Since God is right-
eous, we can know and be assured that everyone
who practices righteousness has been begotten of God.
are; our hope rests rather on the God of power, who is In chapter 3, John continues, “Everyone who has been
able to accomplish all things for our redemption and begotten of God does not practice sin, because His seed
justification, and on the God of love who is motivated abides in him; and he cannot sin, because he has been
to sacrifice all for our enduring salvation and full trans- begotten of God. In this the children of God and the
formation in the Son’s complete salvation. Our gaze is children of the devil are manifest” (vv. 9-10). Through
always fixed on our God who is ever for us, a present help the divine birth, the divine seed has been sown into the
in trouble who ceaselessly applies to us the efficacy of the being of every believer; the divine seed is the very
complete redemptive covering of God’s Christ—Jesus essence of the life and nature of God. Since this seed is
the Lord, our Righteousness! in the believer, he cannot sin. According to the context,
cannot sin should be understood to mean cannot sin
Christ as Righteousness Interwoven habitually. Two matters are the basis for the righteous liv-
in the Believers’ Being ing of the believer—he is begotten of God (therefore the
divine seed containing the life and nature of God is in
The great truth concerning Christ being righteousness him), and he abides in God.
from God to the believers actually has two aspects. We
have already considered the first aspect regarding Christ There is the promise and expectation in the Bible that
as the objective righteousness for their justification after the initial experience of Christ becoming our right-
before God through repenting and believing into Christ. eousness for redemption, He will continue to infuse the
The hymn we have reviewed focuses on this aspect. divine life into our entire being day by day with the result

110 Affirmation & Critique

that we will gain Christ as the inward element for our should be clothed in fine linen, bright and clean; for the
righteous living. This element will saturate our mind, fine linen is the righteousnesses of the saints.
emotion, and will until we spontaneously live out a right-
eous living. We are born of God through the divine Spirit His wife has made herself ready. She is clothed in her fine
and now possess a spiritual life and nature: “That which linen, and this fine linen is the righteousnesses of the
is born of the Spirit is spirit” (John 3:6). This is not a saints. The use of the word embroidered in Psalm 45 is
metaphoric expression used to designate a kind of radical striking in that it indicates an interweaving, suggesting a
change in one’s world view. It is neither a description of a day-by-day experience of Christ being “interwoven” into
religious conversion. It is a fact that we have been born our being. Such a garment is required for our entrance into
of God to become children of God (1:12-13). As children of the wedding feast, as indicated in Matthew 22:11-14. This
God, we contain the life seed of God. Through the divine thought is briefly summarized by a footnote to verse 11
birth we were automatically brought into the divine life in the Recovery Version commenting on the absence of
and the divine person. Therefore, we spontaneously abide the wedding garment related to one of the attendants at
in the Triune God. As those who are already dwelling in the feast:
God, there is no need for us to exert our effort to dwell
in Him. We simply need to remain in this abiding and not This wedding garment is typified by the embroidered gar-
allow this abiding to be interrupted. ment in Psa. 45:14 and is signified by the fine linen in Rev.
19:8…This is the surpassing righteousness of the over-

T he active element of the divine birth and the divine coming believers, mentioned in 5:20…The man not
abiding is Christ as the Spirit indwelling our human clothed with a wedding garment is saved, because he has
spirit. Christ became the life-giving Spirit, and this Spirit come to the wedding feast. He has received Christ as his
is now in our spirit to transmit the reality of what Christ righteousness that he might be justified before God
is and has accomplished into our very being (1 Cor. (1 Cor. 1:30; Rom. 3:26), but he has not lived Christ out
15:45; 6:17; cf. Rom 8:14-16). To remain or abide in this as his subjective righteousness (Phil. 3:9) that he might
divine-human relationship is to set the mind on the
spirit and enjoy the indwelling Spirit as life in our spirit
and even as the transmission of life into our mortal body Two matters are the basis for the righteous living
(vv. 6, 9-11). To abide in Him is also to put to death by of the believer—he is begotten of God
the spirit the practices of the body (v. 13). This kind of (the divine seed containing the life and nature
living is a living in oneness, in the mingling with the of God is in him), and he abides in God.
Triune God which unconsciously produces a living in
righteousness.
participate in the enjoyment of the kingdom of the heav-
Eventually, we must experience Christ as our righteous- ens. He has been called to salvation, but he has not been
ness soaking and saturating our being for us to live by chosen for the enjoyment of the kingdom of the heavens,
another life—the life of God lived out through us until which is for the overcoming believers only. (note 1)
we are fully clothed with the second garment typified in
Psalm 45:13-14: May all the believers in Christ have such an experience of
Christ as righteousness.
The king’s daughter is all glorious within the royal
abode; / Her garment is a woven work inwrought with
by Gary Kaiser
gold. / She will be led to the King in embroidered cloth-
ing; / The virgins behind her, her companions, / Will be Works Cited
brought to You.
Hymns. Anaheim: Living Stream Ministry, 1966.
Typifying the church at the wedding day, the king’s
Lee, Witness. Footnotes. Recovery Version of the Bible.
daughter has two garments. The first is “a woven work
Anaheim: Living Stream Ministry, 2003.
inwrought with gold,” which signifies Christ as our objec-
tive righteousness for our acceptance before God in the ———. Life-study of Romans. Anaheim: Living Stream
redemption of Christ. The second garment is “embroi- Ministry, 1984.
dered clothing.” What does this garment signify? It must
Nee, Watchman. The Collected Works of Watchman Nee:
indicate what is fulfilled in Revelation 19:7-8:
Questions on the Gospel. Vol. 20. Anaheim: Living Stream
Ministry, 1992.
Let us rejoice and exult, and let us give the glory to Him,
for the marriage of the Lamb has come, and His wife has ———. The Collected Works of Watchman Nee: The Gospel of
made herself ready. And it was given to her that she God (1). Vol. 28. Anaheim: Living Stream Ministry, 1993.

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