Abiding in the Lord to Enjoy His Life: CHAPTER SEVEN EXPERIENCING THE CLEANSING OF THE LORD’S BLOOD AND ENJOYING THE ANOINTING OF THE HOLY OINTMENT

CHAPTER SEVEN

EXPERIENCING THE CLEANSING OF THE LORD’S BLOOD AND ENJOYING THE ANOINTING OF THE HOLY OINTMENT

Scripture Reading: 1 John 1:6-10; 2:20, 27; Lev. 14:14-18

In this message we will go on to see another aspect of abiding in the Lord and enjoying His life, that is, experiencing the cleansing of the blood and enjoying the anointing of the ointment.

THE PRECIOUS BLOOD AND THE HOLY OINTMENT

The Precious Blood Cleansing Us from Sin

The main items in the first two chapters of 1 John are the Lord’s blood and the holy ointment. The Lord’s blood is for the cleansing of our sin, and our sin is of two aspects: the inward sin, the sin within us, in our heart; and the outward sins, the sins in our actions. The inward sin is our sinful nature that we have from birth. Adam fell, and sin entered into him. As the descendants of Adam, we were born with a sinful nature (Rom. 5:12). No one needs to go through a training after birth to learn how to commit sin; everyone sins naturally.

Sinning comes from human nature, from the fall. Just as a bad tree does not need to bear bad fruit to become a bad tree, so man does not need to commit sin intentionally to become a sinner. In God’s eyes, human beings sin every day. Man’s entire being is altogether a lie, and every part of him is a lie. The eyes can lie, the nose can lie, and even the hair can lie; sometimes even his gestures are lies. This is because the human life is a lying life. A bad tree automatically bears bad fruit without being taught, and a good tree naturally bears good fruit also without being taught. In the same way, because our nature is sinful, whatever we do, without any special intention, is naturally sinful. Inwardly we have the sinful nature, and outwardly we have the sinful actions, which are the sinful deeds. The precious blood cleanses us from our sinful nature inwardly and our sinful deeds outwardly. This is the efficacy of the precious blood.

The Efficacy of the Holy Ointment

The other item is the holy ointment. The holy ointment here does not refer to the ointment itself or to its essence; it refers to the anointing of the ointment. The English word anointing here refers to the action of the ointment. According to our understanding of the Chinese word for ointment, it can be a noun referring to the ointment itself or a verb referring to the action of the ointment. In Greek, this word is used not as a noun or as a verb but as a gerund; it does not refer to the ointment but to the function of the ointment. This is a function of grace, and this function is the anointing of grace. Thus it is not bad that the Chinese Union Version uses an expression here that means unction of grace. The New Testament Recovery Version in Chinese directly uses an expression which literally means ointment-anointing.

We must understand the thought of 1 John. First the blood cleanses us, then the ointment anoints us. It is as if we were treating a wound on our physical body; first we cleanse it, then we rub on some medicinal ointment. In the same way, the blood first cleanses us and then the ointment of God, which is the Spirit of God and God Himself, comes to anoint the place which has just been cleansed by the blood. In this way we obtain not only forgiveness through the blood but also God Himself by the anointing.

Now this ointment remains in us constantly, anointing us continuously. In other words, God Himself functions within us to anoint us with His substance. This is like painting; you apply and spread the substance of the paint onto a surface. In the same way, God operates and functions within us to anoint His own substance and element into us. This causes us to subjectively know God Himself.

The Fellowship of the Divine Life

Most people know God as a God outside of them who is on high. This is an objective, outward knowing. Our God, however, is our Redeemer today, and by the cleansing of His blood and by His becoming the Spirit He now abides in us. He anoints us inwardly, painting His substance and element into us. Thus, we have a feeling within us and know that God wants to do a certain thing, so we follow Him to do it. At other times we know that God does not want to do a certain thing, so we do not do it.

This kind of knowing is not obtained from an outward, objective knowledge. Instead, it is received subjectively from the inward anointing. For example, small children like to eat sweet things and hate to eat bitter things. This knowledge does not require outward teaching. Rather, it is the knowing a child possesses naturally, and this knowledge comes from the nature of life. The life of the little child naturally wants sweet things and hates bitter things. This knowledge of sweet and bitter does not come from outward teachings but from an inward function of life. This function is a kind of knowledge that is subjective, not objective.

The anointing is God’s functioning within us. He is our life. As the Spirit, He dispenses Himself into us as life. Thus, the anointing is the anointing of God, of the Holy Spirit—of the Spirit and of life. By this anointing of life, we can walk in fellowship with God. We must have this anointing before we can have fellowship with God and before we can live in this fellowship.

John’s Gospel speaks of grace and truth, whereas John’s Epistle unveils that the fellowship of the divine life brings us to the very sources of grace and truth, which are love and light. The truth is the shining and the expression of light. For example, if there were no shining of light here, this place would be dark, and we would not be able to see anyone’s face; but once the light shines, everyone’s real condition is manifested and everything becomes clear. In the same way, love is the source of grace, and grace is the manifestation of love. God Himself is love and also light. Therefore, if we remain in the anointing and walk in the fellowship of life, we enjoy God Himself, and the substance of God, which is love and light, is anointed into us. The expression of love is grace, and the manifestation of light is truth. Hallelujah, how good this is!

The anointing refers to a central matter, that we who believe into the Lord and are saved need to abide in the Lord to enjoy His life. The Lord has given us His life, and this life is simply Himself in us as life. We who are saved need to enjoy this life every day. In the preceding chapters we pointed out repeatedly the way to abide in the Lord in order to be able to enjoy Him as our life. In this chapter our subject is “Experiencing the Cleansing of the Lord’s Blood and Enjoying the Anointing of the Holy Ointment.” According to the truth of the Bible, this is a solid and profound matter.

EXPERIENCING THE CLEANSING OF THE LORD’S BLOOD

Forgiveness and Cleansing

Experiencing the cleansing of the Lord’s blood and enjoying the anointing of the holy ointment are completely different from most people’s concept. The Lord’s blood first cleanses us, then the holy ointment anoints us. This is explained very clearly in the first two chapters of 1 John and is something that is according to God’s economy, but this matter does not exist in most people’s concept. Many people feel that since they have offended man and God, they must beg God to forgive and pardon them. They may never think that the blood can cleanse people. In most people’s concept, the sight of blood is frightening and any blood that is sprinkled onto people makes their body dirty, so they may wonder how the blood could cleanse them. We can see how the matter of forgiveness and cleansing goes against the average person’s concept.

In God’s concept, however, we are fallen, sinful people. Our sin does not merely need forgiveness; it also needs cleansing. For example, when you get your clothes dirty, it is an offense to your mother. Even though your mother forgives you, the dirt is still on your clothing and needs to be washed off. In the same way, to forgive, to pardon, is one thing, while to cleanse, to remove the stain of sin, is another. Therefore, 1 John 1:9 says that God not only forgives us but also cleanses us. Forgiving is to forgive the trespass, and cleansing is to wash away the stain of the trespass.

Before God and according to His law, we have sins and trespasses, while as to our person, our being, we have been stained. For our trespasses we need God’s forgiveness; for our stains we need God’s cleansing, which is by the precious blood. First John 2 says that after being cleansed, we have received something of grace from the Holy One. Within us there is something that is constantly moving and anointing, which is the holy ointment. Actually, this holy ointment is God Himself coming into us to anoint us based on the cleansing of the blood.

The Type in the Old Testament

Despite the fact that this matter is clearly explained in 1 John, it is still not easy for us to understand because the human concept does not have this thought and because it is very deep, mysterious, and abstract. In the Old Testament, however, this thought can be seen in the type of the cleansing of the leper. Leprosy does not begin from the outside but from within; then it appears outwardly to become an uncleanness. Leprosy signifies sin. Sin does not first harm our outward actions. Rather, it first enters our nature to corrupt it, and then it breaks forth from our nature and is manifested outwardly to also corrupt our outward actions.

A leper was condemned before God, and his person was unclean. Therefore, he needed God’s forgiveness on the one hand and the cleansing of his being on the other hand. Leviticus 14 says that before he could be cleansed, he had to offer a trespass offering and a sin offering (vv. 12, 19). The trespass offering was for the outward deeds, the trespasses, and the sin offering was for the inward nature, the sin. Fallen man has contracted leprosy, having an inward sinful nature that is manifested as the outward sinful deeds. Moreover, he is unclean before God. Therefore, he must be forgiven before he can be cleansed. This is why he first needs to offer to God two kinds of offerings—the sin offering and the trespass offering. These two offerings typify the Lord Jesus as our Redeemer who accomplished redemption for us.

Leviticus 14 shows that when the one asking for cleansing had been forgiven through the offering of the sacrifices, the priest took the blood shed from these two sacrifices and put it on the person’s ear, thumb, and toe (v. 14). The ear is for hearing, the hand is for doing, and the foot is for walking. Man commits sins because of these three members. For example, a young student first hears his classmates at school describing how they stole their fathers’ money, and the sinful nature within him rises up in response. Then he walks home and uses his hands to do the same thing. Thus, he successfully commits a sin, and the leprosy has come out into the open. We thank the Lord that Christ died for us, for our sin, and for our sins, our trespasses. Now through the offering of the Lord Jesus as our sin offering and our trespass offering we are redeemed from sin. However, we are still not cleansed, so we must apply the redeeming blood on our ear, thumb, and toe to obtain cleansing.

After the cleansing, the priest brought the oil and sprinkled it seven times before God. Then he put it on the ear, thumb, and toe upon which the blood had been applied; that is, he put the oil upon the blood. Following this he poured the remainder of the oil on the person’s head (vv. 15-18). In this way, the person became a son of oil (Zech. 4:14). Because he had been washed by the blood and then anointed with the oil, he was cleansed.

The natural man cannot understand this kind of truth and finds it very strange. Generally people think that Christianity instructs people how to worship God, fear God, and honor God. Then it teaches people to be faithful, righteous, and peaceable. It also teaches people to have filial respect, brotherly affection, and benevolence. It is true that the Bible does mention these things and even says much about them; nevertheless, the basic concept of the Bible is focused on the blood and the oil. God wants to sprinkle us sinners with the blood; then He wants to anoint us with oil. Wherever the blood is sprinkled, there the oil is applied. In this way we have become those who are sprinkled by the blood. Furthermore, we have become those who have the anointing; that is, we have become sons of oil. Thus, we are cleansed and can enter into the fellowship of the eternal life.

THE FELLOWSHIP OF THE ETERNAL LIFE

Hence, in the New Testament, the apostle John first wrote his Gospel telling us that Jesus Christ was God who came in the flesh and died for us; then in resurrection He became the life-giving Spirit to give us the eternal life. When we believe and receive Him, He comes into us as the life-giving Spirit and gives us the eternal life. Thus, we are regenerated to become the children of God. Then John continued his writings with 1 John, telling us that whoever is regenerated with the life of God to be a child of God has this eternal life inside him and that this life brings a fellowship.

Most people do not adequately understand the meaning of fellowship; the average Christian may even think that it means “social contact.” The Bible, however, does not say social contact but fellowship. In Greek, this word fellowship is koinonia, which refers to several people or objects that can be mixed together and mingled thoroughly. For example, lightbulbs are mingled into one flow, because within them they all have the current of electricity from the electric plant and are all blended in one flow; hence, they have “fellowship” with one another. Therefore, we may explain fellowship as a flow, but we cannot say that it is a social contact.

The best illustration of fellowship is the circulation of blood in the body. The blood in the human body circulates very quickly; before we have finished speaking one sentence, the blood has already been circulating. That circulation is a fellowship to the body. The circulation of blood is a flow, but to all the members of the body it is a fellowship. Because of this fellowship our ears and our feet are connected even though they do not grow next to one another. When I am speaking here, my mouth is not the only part working, all of my members are cooperating. Even my hair is moving, and this is all because of the circulation of the blood that joins all the members in one fellowship and makes them one.

REMAINING IN THE FELLOWSHIP OF THE DIVINE LIFE BY CONFESSING TO GOD

The divine life, like the current of electricity and the circulation of blood, is always flowing. First John 1:7 says, “If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from every sin.” This means that when we believed in the Lord Jesus, the eternal life entered into us and brought with it the fellowship of life. Therefore, we must remain in this fellowship, and then the Lord’s blood will cleanse us from our sins. Regrettably, this fellowship within many saved ones has stopped and is interrupted. With regard to the spiritual life, these people are deadened.

Furthermore, although we have believed in the Lord Jesus, our sins have been forgiven, and we have been saved, our inward nature still exists and the root of our sinning is still there. In the last century, there were some in Christianity who said that once a person is regenerated, sin is eradicated from him. This kind of teaching still exists today. However, John says that we who are saved and regenerated and even have God’s life within us do not have sin eradicated from our being. He says, “If we say that we do not have sin, we are deceiving ourselves” (1 John 1:8). In Greek, the word for sin here is singular, referring to the sinful nature. This sinful nature is the root of the sinful deeds (v. 7) we commit.

Because man has a sinning life, he commits sins. The older a person becomes, the more abundant his fruits of sin are. Before God every person has sinned; there are no exceptions. Of all the people born on earth, there is none who does not steal or lie. It is natural for people to lie; it is unusual when they do not lie. The so-called tactful people are just good liars. Courtesy is often a game of playing politics. If someone would say that he has never stolen anything or that he has never lied, he is the top sinner because he has not told the truth. We believers in Christ do not like to scold others. Rather, we like to speak the truth in love, and what we actually want to do is to preach the gospel and proclaim the truth. All the people in the world are cheating one another; only the Lord’s life is truth.

With the exception of the Lord Jesus, we do not believe that there is any perfect, holy person. Only the Lord Jesus is absolutely without sin. As those who have been saved by grace, we have the Lord’s life and His Holy Spirit. We need to pray unceasingly, to be in fear and trembling, and to exercise to walk according to the Spirit. However, whenever we are a little careless or loose, our flesh immediately comes out. I can testify that even though I do not commit big sins every day, at the end of each day before I go to sleep, I still need to confess and repent. Although I did not steal anything or tell any lies, I am not happy within. Of course, this unhappiness is not from the Lord but from myself and my flesh.

For the sake of my health, my wife does not allow me to eat carelessly. Sometimes people give me things to eat, but she hides them from me; then when the grandchildren come, she brings them out. When I find out about this, my heart is not happy. Of course, it is not the Lord Jesus who is unhappy within me; rather, it is I who am unhappy. Although I have not committed a gross sin such as fighting with my wife, I have committed the cultured, refined sin of being secretly angry and unhappy within. Therefore, every evening as I consider, I always discover that I did a number of things not in my spirit and without living Christ; I was altogether in myself. I confess all these things one by one.

I believe that many brothers and sisters love the Lord and have been in the church life for many years, yet they have the same “sickness” and are in the same condition that I am in. This is our problem. Even though the brothers know that they should live Christ and walk according to the Spirit, they get angry inwardly when their wives hide things from them. The sisters all say that they want to live Christ and walk in the Spirit, but whenever they pick up the telephone and begin talking, they cannot put it down. These matters all indicate that we truly need the Lord’s salvation.

Perhaps we have been saved for many years. We love the Lord, are experienced in spiritual matters, and have some experience in life, but as soon as we leave the fellowship of the divine life, we have no way to walk in the light. We may use a lightbulb to illustrate this. It does not matter how long a lightbulb has been shining or how experienced it is; as soon as the electrical current is cut off, it cannot shine. Our breathing is another illustration. No one can say that because he has breathed for many years and is very experienced, he can stop breathing for a few days. It does not matter how much experience you have in breathing; as soon as you stop breathing, you will immediately die. In the same way, we cannot depend on our years of experience in the matter of the fellowship of the divine life. We must continue non-stop in this fellowship.

We all must see that even though we have been saved, we must humble ourselves. We still have the sinful nature, and we still commit sins. Perhaps we do not commit big sins or gross sins, but we constantly commit small sins. Sometimes we get upset just because of what other people say, and we become unhappy within. All people are the descendants of fallen Adam. Even if we are moral and righteous, no one is without sin or offense before God. Our nature is just sin. Therefore, we must confess our sins daily before the Lord. We have discovered all this from our actual experience.

By way of illustration, an apple tree is not an apple tree because it bears apples; rather, it bears apples because it is an apple tree. Even if, for some reason, it does not bear apples for many years, it is still an apple tree. In the same way, you may be very moral and righteous today because you are in a good environment which does not give you the opportunity to commit sins. If your environment were to change, however, you may not be so good. Moreover, we have the sinful nature within us and are sinners by birth. Hence, whether or not we sin in deeds, still we all are sinners.

This is why we deceive ourselves if we say that we do not have sin. If we say that we do not have sin, we consider God a liar, because the Bible clearly says, “All have sinned and fall short of the glory of God….Through one man sin entered into the world, and through sin, death; and thus death passed on to all men because all have sinned” (Rom. 3:23; 5:12). The fact that all men die proves that all have sinned. How can a person say that he does not have sin? If he really had no sin, then God could be considered a liar because He said that all have sinned.

GOD FORGIVING OUR SINS

God cannot lie. If we speak the truth, we must confess that we have a sinful nature within and sinful deeds without. Hence, we are bona fide sinners. Perhaps in the eyes of men, you are a perfect gentleman, one who is filled with a sense of justice. Before God, however, you cannot say that you have no sins or trespasses outwardly, nor can you deny that you have a sinful nature inwardly. Thus, we all need God’s forgiveness. But how does God forgive us? He does not sit on high in the heavens with majesty and authority, saying, “Because I love you, I erase your debt of sin and forgive you.” If He did it in this way, He would be a loose, careless, unrighteous God. The Bible reveals that God is a God of principle, a God who is righteous and holy; He cannot do things in a way that would violate His holy nature or His righteous character. He must do things that are judicially righteous.

The Bible indicates that the first step God took in saving us sinners was to be incarnated as a man, and this man was called Jesus Christ. Jesus Christ was God incarnated, a true man with a body of bones, blood, and flesh; He was a man with real human blood. Therefore, He was qualified to be the Substitute for humanity in shedding His blood and dying for man. Furthermore, the Lord Jesus did not become a full-grown man in the twinkling of an eye. He was not born one day, crucified the next, and raised and raptured on the following day. He was incarnated according to the laws of creation by being conceived in the womb of a virgin. He remained there for nine months and then was born as a baby. He then lived the human life on earth according to the laws of human growth.

It seems the Lord Jesus did not do anything in His first thirty years except to live as a true man in the home of Joseph, a carpenter, whom others thought was His father. He truly and actually passed through the trials and tribulations of human life. When He was thirty years old, He came out to minister, preaching the truth, healing the sick, casting out demons, and releasing the people who were oppressed by sin. After ministering for three and a half years, He personally delivered Himself up to the cross as the Substitute for all men, using His real human body with its human life and nature to vicariously take God’s punishment on the cross for us, shedding His real human blood to cleanse us from our sins. In this way He accomplished the work of redeeming us so that God could legally forgive us. This was truly a marvelous work!

THE ALL-INCLUSIVE HOLY ANOINTING OINTMENT

In the universe there are two great, marvelous matters: one is God’s incarnation and the other is His death on the cross with His resurrection in which He became the life-giving Spirit. In His incarnation the Lord became a man of flesh and blood with God in Him, and as the last Adam who passed through death and resurrection, He became the life-giving Spirit. Today this life-giving Spirit is both God and man, both the Creator and the Redeemer, even the Savior. As the Redeemer He died on the cross for us to redeem us from the curse of sin, and as the Savior He enters into us to save us from the bondage of sin, the world, and the flesh. Moreover, as the life-giving Spirit, He enters into us not merely to give us life but also to be our life.

This Spirit is the all-inclusive Spirit, who comprises God, man, the Redeemer, the Savior, the life-giving Lord, and the Holy Spirit. This Spirit also includes all the experiences of the trials, tribulations, and bitterness which the Lord passed through in His human life on earth. Moreover, this Spirit includes the Lord’s death and resurrection on the third day with their efficacy. So now the Spirit is an extraordinary Spirit, a mingled and all-inclusive Spirit.

In Exodus 30 there is a type of the Spirit—the holy anointing ointment. The holy anointing ointment is made of one hin of olive oil (signifying the unique God) with four ancient spices (signifying the four living creatures, the creation): myrrh and cassia, five hundred shekels each; and cinnamon and calamus, two hundred fifty shekels each. The four kinds of spices are of three units with the middle unit split into two, signifying that the middle One of the Divine Trinity was split and died for us on the cross, and in resurrection He was completely mingled with us. This is the holy anointing ointment typifying the all-inclusive life-giving Spirit.

In this Spirit, who is typified by the ointment, there are God, man, the experience of human life with its trials and tribulations, the death on the cross, the power of death, resurrection, the power of resurrection, and all that He is, such as His human virtues and divine attributes. All these items were compounded into the Spirit. Therefore, this Spirit is the Triune God, our Lord Jesus, the Creator, the Redeemer, the Savior, the life-giving Spirit, and life, compounded with all the items of His human living, His death, His resurrection, and all that He is. Moreover, Revelation tells us that this Spirit has been intensified sevenfold. What a Spirit!

Today, all that the Lord Jesus is and all that He has accomplished are written in great detail in the Bible. This Bible is the gospel; the content of the gospel we preach today is the entire Bible. We thank and praise Him that as the Spirit He is experientially real. When we preach the Bible, this Spirit comes along. The same is true when we read the Bible because this Spirit, who is God and the Lord Jesus, cannot be separated from the word of the Bible.

When you hear the gospel, when you hear people preaching the Bible, your spirit within you is moved because your spirit can touch this Spirit, who is God Himself, that is, the Lord Jesus Himself. When He moves you and your heart turns to Him, you feel that you need Jesus, that your life is vain, and that you are a sinner without hope in the world. You feel that you have been struggling and laboring, and that even if you have some fame or accomplishment, it has no meaning. What is there in the end? What will the future be? Your heart turns and you call, “O Lord, I have sinned! O Lord, I need You!” As soon as you call, you have believed and you are saved. Many believers prayed very simple prayers when they were saved. Nevertheless, their heart turned and their mouth called. As soon as they opened their mouth to pray, the Spirit entered into them and they were saved.

THE SIGNIFICANCE OF THE PRECIOUS BLOOD AND THE HOLY OINTMENT

What is the precious blood? It is the Lord’s blood. The Lord’s blood indicates the redemption accomplished by the Lord. Through His incarnation, human living, death, and resurrection He accomplished the work of redemption. In the Bible, the work which the Lord accomplished by His being processed is called redemption, and it is symbolized by the blood. Thus, the blood represents redemption, which includes the Lord’s incarnation, human living, death, and resurrection. What then is the ointment? We have already seen that the ointment is God Himself who is the Spirit. Our God became flesh as the Lord Jesus; He passed through human living, death, and resurrection, thereby accomplishing redemption. Then in resurrection, He became the life-giving Spirit. The Spirit includes all that Christ is. Thus, the blood, representing His redemption, refers to what He has accomplished, while the Spirit, representing all that He is, refers to what He is.

Your being sprinkled by the blood indicates that you have been redeemed. All the negative things and the problems of sin can never bother you again. Because of the blood, God forgives all your sins and erases all your offenses. After the sprinkling of the blood, the Spirit as the ointment—what God is—follows to anoint you inwardly. God is life; He is also love, light, holiness, righteousness, and power. This anointing anoints all that God is into you, giving you all of God’s being. The Lord’s blood cleanses us, and the ointment anoints us. In this way the redemption God accomplished and all the riches of His being are fully applied to us through our believing.

I am very happy today because I am a person who has been cleansed by the blood and who has obtained God Himself. I was a sinner, a fallen and corrupted person, but my God, who accomplished redemption for me, sprinkled the blood upon me, a symbol of His redemption, and cleansed my entire being for me to receive His redemption and all that He has accomplished. At the same time He also anointed into me what He is, His very being, represented by the ointment. Thus, even today, we who believe in the Lord have the precious blood and the holy ointment. Hallelujah, how wonderful this is!

ABIDING IN THE LORD AND ENJOYING HIS LIFE THROUGH THE BLOOD AND THE OINTMENT

As soon as we are saved, we obtain the fellowship of the divine life. However, the inward sinful nature and the outward sinful acts always become a problem to us, as we have described above. Both gross sins and trivial sins block our fellowship with God and give us a sense of guilt. Therefore, if we want to remain in the fellowship of the divine life, the first thing we must do is confess our sins to God. First John 1:7-9 says that whenever we are in the light, we confess our sins. When we are not in the light, we do not feel that we have sin; once we are in the light, however, we feel that we truly have sinned. As soon as we confess our sins, the Lord forgives us. If we are in darkness though, we will only see the sins of others without seeing our own sins. In that condition we cannot confess our sins, and the Lord’s blood cannot cleanse us from our sins.

In other words, whenever we come to God and feel that we are wrong or we have a guilty feeling, that means we are in the light. Spontaneously, we ask the Lord to forgive us of our sins. Once we confess our sins, God is faithful to forgive us of our sins. He is also righteous, so He must cleanse us from all our sins through the blood of Jesus. The cleansing of the precious blood brings in the anointing of the holy ointment. This anointing teaches us how to live and walk.

Thus, the next time you are about to get angry, the anointing will immediately remind you that you must walk by the anointing. You can be angry only when the anointing is angry; when the anointing is not angry, you cannot be angry. When the anointing says, “Hallelujah,” you must also say, “Hallelujah.” All our deeds and actions must follow the teaching of the anointing. In this way our entire living will be one of experiencing the cleansing of the precious blood and enjoying the anointing of the holy ointment. Then we will abide in the Lord and enjoy His life.

A life of abiding in the Lord and enjoying His life is a life in which we constantly experience the cleansing of the blood and enjoy the anointing moment by moment. Whenever you have even a slight feeling that something is wrong or have the sense that you are living in the flesh, in the old creation, or in the self, you should immediately confess your sin and ask for the Lord’s forgiveness. When you confess according to this sense, it proves that you are in the light. Then the blood cleanses you, and the anointing follows to anoint you, increasing the element of God within you. You then enjoy more of what God is. You are practically abiding in the Lord and enjoying His life.