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 Re: Do we really believe in the work of the blood of Jesus Christ?

Taken from Barnes' Notes on the Bible on 1 John 1:7:

"And the blood of Jesus Christ his Son cleanseth us from all sin - See the sentiment here expressed fully explained in the notes at Hebrews 9:14. When it is said that his blood cleanses us from all sin, the expression must mean one of two things - either that it is through that blood that all past sin is forgiven, or that that blood will ultimately purify us from all transgression, and make us perfectly holy. The general meaning is plain, that in regard to any and every sin of which we may be conscious, there is efficacy in that blood to remove it, and to make us wholly pure. There is no stain made by sin so deep that the blood of Christ cannot take it entirely away from the soul. The connection here, or the reason why this is introduced here, seems to be this: The apostle is stating the substance of the message which he had received, 1 John 1:5. The first or leading part of it was, that God is light, and in him is no darkness, and that his religion requires that all his friends should resemble him by their walking in the light. Another, and a material part of the same message was, that provision was made in his religion for cleansing the soul from sin, and making it like God. No system of religion intended for man could be adapted to his condition which did not contain this provision, and this did contain it in the most full and ample manner. Of course, however, it is meant that that blood cleanses from all sin only on the conditions on which its efficacy can be made available to man - by repentance for the past, and by a cordial reception of the Saviour through faith."

 2016/4/16 14:47

 Re: Do we really believe in the work of the blood of Jesus Christ?

I found an interesting exposition and commentary, I wish I knew the source. I copied it from a website called

"What does it mean that the blood of Jesus cleanses us from all sin?

“But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

1 John 1:7 “And the blood of Jesus his Son cleanseth us from all sin kai (NT:2498) to (NT:3543) haima (NT:127) Ieesou (NT:2389) tou (NT:3543) huiou (NT:5148) autou (NT:839) katharizei (NT:2477) heemas (NT:2214) apo (NT:569) pasees (NT:3909) hamartias (NT:263). This clause with kai (NT:2498) in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere "example" of Jesus that "cleanses" us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13 f; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Compare 1 John 3:3. (from Robertson's Word Pictures in the New Testament)

1 John 1:7 Cleanseth katharizei (NT:2477). See the note at Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13 ff; Hebrews 9:22 ff; Ephesians 5:26 ff; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where forgive afee (NT:858) and cleanse katharisee (NT:2477) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. (from Vincent's Word Studies of the New Testament)

1 John 1:7 [The blood of Jesus ... cleanseth us from all sin]-daily contracted through the weakness of the flesh, and the power of Satan and the world. He is speaking, not of justification through His blood once for all, but of present sanctification ("cleanseth"), which the believer, walking in the light, and having fellowship with God and the saints, enjoys as his privilege. Compare John 13:10, `He that has been bathed [leloumenos (NT:3026)] needeth not save to wash [nipsasthai (NT:3494)] his feet, but is clean every whit.' Compare 1 John 1:9, "cleanse us from all unrighteousness:" a further step besides `forgiving us our sins.' Christ's blood is the mean whereby, being already justified, and in fellowship with God, we become gradually clean from all sin which would mar fellowship with God. Faith applies the cleansing, purifying blood. (from Jamieson, Fausset, and Brown Commentary)

1 John 1:7 heemas (NT:2214), continues to cleanse us, i.e., to keep clean what it has made clean” (from Adam Clarke's Commentary)

“All sin” pasees means sin in all its forms and activities. John refutes the error that we have no sin nature, by using the word sin in the singular. It is not just the committal of sin but the principle of sin, sin in a general sense, sin of every description. The basic definition of sin is the transgression of the law. The Greek word for sin means “missing the mark,” God’s law, and His commands which come from his nature are the mark or standard that we aim at and miss. 1 Jn.5:17 “All unrighteousness is sin,” and anything not done in faith is sin.

God's means of cleansing the sinner is by the blood of Jesus, shed on the cross, which cleanses us completely and brought us into fellowship with God; this same blood of Jesus keeps us clean from all sin that would sever that fellowship. This is a continual cleansing from daily sins that are present from our fallen nature. The believer still struggles against his sinful nature, the confession of sin brings our trespasses to the light. The Scripture tells us To “walk in the light, as he is in the light” to have fellowship (koinonia) with the brethren and God.

This means lives of holiness and purity; characteristic of being a light in the world, an example of Christ. We are to walk in the truth; that is, embracing the truth in opposition to error. John 3:19- those who are darkness like it, and do not want to come to the light. God is light and Christianity is about those who come to light to know the depth of their darkness.

1 John 1:9 “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Confession of sins, Greek- homologeia - “to say the same things as” God does about our sins. To agree with God is the only prerequisite for our complete forgiveness and cleansing. If we agree with God about our sins, confess them, we are forgiven and cleansed by our faithful and righteous High Priest!

To practice righteousness is to confess your sin (I Jn. 2:1 we have an Advocate with the Father, Jesus Christ the righteous.) When a Christian does sin, he confesses it (1 John 1:9) and preserves his purification that he has received by the blood of Christ (3:3) and maintains to keep his right standing before God" (end quote).

 2016/4/16 15:16

 Re: Do we really believe in the work of the blood of Jesus Christ?

Taken from Andrew Murray's book "The Power of the Blood of Jesus."


Cleansing Through the Blood

"If ye walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin"-I John i. 7

WE have already seen that the most important effect of the Blood is RECONCILIATION for sin.

The fruit of knowledge about, and faith in RECONCILIATION, is the PARDON of sin. Pardon is just a declaration of what has already taken place in heaven on the sinner's behalf, and his hearty acceptance of it.

This first effect of the Blood is not the only one. In proportion as the soul, through faith, yields itself to the Spirit of God to understand and enjoy the full power of RECONCILIATION, the Blood exerts a further power, in the imparting of the other blessings which, in Scripture, are attributed to it.

One of the first results of RECONCILIATION is CLEANSING FROM SIN. Let us see what God's Word has to say about this. CLEANSING is often spoken about, among us, as if it were no more than the pardon of sins, or the cleansing from guilt. This, however, is not so. Scripture does not speak of being CLEANSED FROM GUILT. CLEANSING from sin means deliverance from the pollution, not from the guilt of sin. The guilt of sin concerns our relationship to God, and our responsibility to make good our misdoings,-or to bear the punishment of them. The pollution of sin, on the other hand, is the sense of defilement and impurity, which sin brings to our inner being, and it is with this that CLEANSING has to do.

It is of the greatest importance for every believer who desires to enjoy the full salvation which God has provided for him, to understand aright what the Scriptures teach about this CLEANSING.

Let us consider :





In the service of God as ordained by the hand of Moses for Israel, there were two ceremonies to be observed by God's people in preparation for approach to Him. These were the OFFERINGS or SACRIFICES and the CLEANSINGS or PURIFICATIONS. Both were to be observed but in different manners. Both were intended to remind man how sinful he was, and how unfit to draw near to a holy God. Both were to typify the REDEMPTION by which the Lord Jesus Christ would restore to man fellowship with God. As a rule it is only the OFFERINGS which are regarded as typical of REDEMPTION through Christ. The Epistle to the Hebrews, however, emphatically mentions THE CLEANSINGS as figures "for the time being in which were oflered SACRIFICES and DIVERS WASHINGS" (Heb. ix. 9, 10).

If we can imagine the life of an Israelite we shall understand that the consciousness of sin, and the need for REDEMPTION, were awakened not less by the CLEANSINGS than the OFFERINGS.

We must also learn from them what the power of the Blood of Jesus actually is.

We may take one of the more important cases of CLEANSING as an illustration. If anyone was in a hut or house where a dead body lay, or if he had even touched a dead body, or bones-he was unclean for seven days. Death, as the punishment for sin, made everyone who came into association with it unclean. CLEANSING was accomplished by using the ashes of a young heifer which had been burned, as described in Numbers xix. (Compare Heb. ix. 13, I4.) These ashes, mixed with water, were sprinkled by means of a bunch of hyssop on the one who was unclean; he had then to bathe himself in water, after which he was once more ceremonially clean.

The words "UNCLEAN," "CLEANSING," "CLEAN," were used in reference to the healing of leprosy, a disease which might be described as a living death. L eviticus, chapters xiii and xiv : Here also he who was to be CLEANSED must bathe in water, having been first sprinkled with water, in which the blood of a bird, sacrificially offered, had been mixed. Seven days later he was again sprinkled with sacrificial blood.

An attentive contemplation of the laws of CLEANSING will teach us that the difference between THE CLEANSINGS and THE OFFERINGS was twofold. First: the OFFERING had definite reference to the transgression for which RECONCILIATION had to be made. CLEANSING bad more to do with conditions which were not sinful in themselves, but were the result of sin, and therefore must be acknowledged by God's holy people as defiled. Secondly: In the case of the OFFERING, nothing was done to the offerer himself. He saw the blood sprinkled on the altar or carried into the Holy Place; he must believe that this procures RECONCILIATION before God. But nothing was done to himself. In CLEANSING, on the other hand, what happened to the person was the chief thing. Defilement was something that either through internal disease, or outward touch, had come upon the man ; so the washing or sprinkling with water must take place on himself as ordained by God.

CLEANSING was something that he could feel and experience. It brought about a change not only in his relationship to God, but in his own condition. In the OFFERING something was done FOR him; by CLEANSING something was done IN him. The OFFERING had respect to his guilt. The CLEANSING to the pollution of sin.

The same meaning of the words "CLEAN," "CLEANSING," is found elsewhere in the Old Testament. David prays in Psalm li, "CLEANSE me from my sin," "Purge me with hyssop and I shall be CLEAN." The word used by David here is that which is used most frequently for the CLEANSING of anyone who had touched a dead body. Hyssop also was used in such cases. David prayed for more than pardon. He confessed that he had been "shapen in iniquity," that his nature was sinful. He prayed that he might be made pure within. "CLEANSE me from my sin," was his prayer. He uses the same word later on when he prays, "Create in me a CLEAN heart, O God." CLEANSING is more than pardon.

In the same manner this word is used by Ezekiel, and refers to an inner condition which must be changed. This is evident from chapter xxiv. 11,13, where, speaking of uncleanness being melted out, God says "Because I have purged thee and thou wast not purged." Later on, speaking of the New Covenant (chap. xxxvi. z5), He says, "Then will I sprinkle clean water upon you, and ye shall be CLEAN: from all your filthiness, and from all your idols, will I CLEANSE you."

MALACHI uses the same word, connecting it with fire (chap. iii. 3), "HE shall sit as a refiner and purifier of silver, he shall purify (CLEANSE) the sons of Levi."

CLEANSING by water; by blood; by fire; all typical of the CLEANSING which would take place under the New Covenant-an inner CLEANSING and deliverance from the stain of sin.


Mention is often made in the New Testament of a clean or pure heart. Our Lord said, " Blessed are the PURE in heart" (Matt. v. 8). Paul speaks of "love out of a PURE heart" (I Tim. i. 5). He speaks also of a "PURE conscience."

Peter exhorts his readers to "love one another with a PURE heart fervently." The word CLEANSING is also used.

We read of those who are described as God's people that God purified (CLEANSED) their hearts through faith (Acts xv. 9).

That the purpose of the Lord Jesus concerning those who were His was "to purify (CLEANSE) to himself a people of his own possession" (Titus ii. i4).

As regards ourselves we read "Let us CLEANSE ourselves from all filthiness of the flesh and spirit" (z Cor. vii. i).

All these places teach us that CLEANSING is an inward word wrought in the heart, and that it is subsequent to pardon.

We are told in i John i. 7 that " the blood of Jesus Christ his Son CLEANSETH us from all sin."This word CLEANSETH does not refer to the grace of PARDON received at conversion; but to the effect of grace IN God's children who walk in the light. We read, "If we walk in the light as he is in the light . . . the blood of Jesus Christ his Son CLEANSETH us from all sin." That it refers to something more than pardon appears from what follows in verse 9 :-"He is faithful and just to forgive us our sins and to CLEANSE us from all unrighteousness." Cleansing is something that comes after pardon and is the result of it, by the inward and experimental reception of the power of the blood of Jesus in the heart of the believer.

This takes place according to the Word, first in the purifying of the conscience. "How much more shall the blood of Christ . . . PURGE your conscience from dead works to serve the living God" (Heb. ix. 14). The mention already made of the ashes of an heifer sprinkling the unclean typifies a personal experience of the precious blood of Christ. Conscience is not only a judge to give sentence on our actions, it is also the inward voice which bears witness to our relationship to God, and to God's relationship to us. When it is CLEANSED by the blood then it bears witness that we are well pleasing to God. It is written in Hebrews x. 2, "The worshippers once PURGED should have no more conscience of sins." We receive through the Spirit an inward experience that the blood has so fully delivered us from the guilt and power of sin that we, in our regenerated nature, have escaped entirely from its dominion. Sin still dwells in our flesh, with its temptations, but it has no power to rule. The conscience is CLEANSED, there is no need for the least shadow of separation between God and us; we look up to Him in the full power of REDEMPTION. The conscience CLEANSED by the blood bears witness to nothing less than a complete redemption; the fulness of God's good-pleasure.

And if the conscience is CLEANSED so also is the HEART, of which the conscience is the centre. We read of having the heart CLEANSED from an evil conscience (Heb. x. 22). Not only must the conscience be CLEANSED but the heart also must be CLEANSED, including the understanding, and the will, with all our thoughts and desires. Through the blood, by the shedding of which Christ delivered Himself up to death, and by virtue of which He entered again into heaven, the death and resurrection of Christ are ceaselessly effectual. By this power of His death and resurrection, sinful lusts, and dispositions, are slain.

"The blood of Jesus Christ cleanseth from all sin," from original, as well as from actual sin. The blood exercises its spiritual, heavenly power in the soul. The believer in whose life the blood is fully efficacious, experiences that the old nature is hindered from manifesting its power. Through the blood, its lusts and desires are subdued and slain, and everything is so CLEANSED that the Spirit can bring forth His glorious fruit. In case of the least stumbling, the soul finds immediate CLEANSING and restoration. Even unconscious sins are rendered powerless through its efficacy.

We have noted a difference between the guilt and the pollution of sin. This is of importance for a clear understanding of the matter ; but in actual life we must ever remember that they are not thus divided. God through the blood deals with sin as a whole, Every true operation of the blood manifests its power simultaneously over the guilt and the pollution of sin. Reconciliation and cleansing always go together, and the blood is ceaselessly operative.

Many seem to think that the blood is there, so that if we have sinned again, we can turn again to it to be cleansed. But this is not so. Just as a fountain flows always, and always purifies what is placed in it or under its stream, so it is with this Fountain, opened for sin and uncleanness (Zech. xiii. i). The eternal power of life of the Eternal Spirit works through the blood. Through Him the heart can abide always under the flow, and CLEANSING of the Blood.

In the Old Testament CLEANSING was necessary for each sin. In the New Testament CLEANSING depends on Him who ever lives to intercede. When faith sees and desires and lays hold of this fact, the heart can abide every moment under the protecting and CLEANSING tower of the blood.


Everyone who through faith obtains a share in the atoning merit of the blood of Christ, has a share also in its CLEANSING efficacy. But the experience of its power to cleanse, is, for several reasons, sadly imperfect. It is therefore of great importance to understand what the conditions are for the full enjoyment of this glorious blessing.

i. First of all knowledge is necessary. Many think that pardon of sin is all that we receive through the blood. They ask for and so obtain nothing more.

It is a blessed thing to begin to see that the Holy Spirit of God has a special purpose in making use of different words in Scripture concerning the effects of the blood. Then we begin to inquire about their special meaning. Let everyone who truly longs to know what the Lord desires to teach us by this one word CLEANSING, attentively compare all the places in Scripture where the word is used, where CLEANSING is spoken o£ He will soon feel that there is more promised to the believer than the removal of guilt. He will begin to understand that CLEANSING through washing can take away stain, and although he cannot fully explain in what way this takes place, he will, however, be convinced that he may expect a blessed inward operation of the CLEANSING away of the effects of sin, by the blood. Knowledge of this FACT is the first condition of experiencing it.

ii. Secondly:-There must be desire.

It is to be feared that our Christianity is only too pleased to postpone to a future life the experience of the Beatitude which our Lord intended for our earthly life:-"Blessed are the pure in heart, for they shall see God."

It is not sufficiently recognised that PURITY OF HEART is a characteristic of every child of God, because it is the necessary condition of fellowship with Him, of the enjoyment of His salvation. There is too little inner longing to be really in all things, at all times, well pleasing to the Lord. Sin and the stain of sin trouble us too little.

God's Word comes to us with the promise of blessing which ought to awaken all our desires. Believe that the blood of Jesus cleanses from all sin. If you learn how to yield yourself up aright to its operation it can do great things in you. Should you not every hour desire to experience its glorious cleansing efficacy F to be preserved, in spite of your depraved nature, from the many stains for which your conscience is constantly accusing you ? May your desires be awakened to long for this blessing. Put God to the test to work out in you what He as the Faithful One has promised:-CLEANSING from all unrighteousness.

iii. The third condition is a willingness to separate yourself from every thing that is unclean. Through sin everything in our nature, and in the world, is defiled. CLEANSING cannot take place where there is not an entire separation from, and giving up of everything unclean. "Touch not the unclean thing" is God's command to His chosen ones. I must recognise that all the things surrounding me are unclean.

My friends, my possessions, my spirit, must all be surrendered that I may be CLEANSED in each relationship by the precious blood, and that all the activities of my spirit, soul, and being, may experience a thorough CLEANSING.

He who will keep back anything however small cannot obtain the full blessing. He who is willing to pay the full price so as to have his whole being baptised by the bood is on the way to understand fully this word, The blood of Jesus cleanseth from all sin.

iv. The last condition is exercising faith in the power of the blood. It is not as if we, through our faith, bestow its efficacy upon the blood. No, the blood ever retains its power and efficacy, but our unbelief closes our hearts, and hinders its operation, Faith is simply the removal of that hindrance, the setting open of our hearts, for the divine power by which the living Lord will bestow His blood.

Yes, let us believe that there is CLEANSING through the blood.

You have perhaps seen a spring in the midst of a patch of grass. From the much travelled road that runs by that patch, dust is constantly falling over the grass that grows by the side of the road, but where the water from the spring falls in refreshing and cleansing spray, there is no sign of dust, everything is green and fresh. So the precious blood of Christ carries on its blessed work without ceasing in the soul of the believer, who by faith appropriates it. He who by faith commits himself to the Lord, and believes that this can and will take place, it will be given to him.

The heavenly, spiritual effect of the blood can be really experienced every moment. Its power is such that I can always abide in the fountain, always dwell in the wounds of my Lord.

Believer, come, I entreat of you, put it to the proof how the blood of Jesus can cleanse your heart from all sin.

You know with what joy a weary traveller would bathe in a fresh stream, plunging into the water to experience its cooling, and cleansing, and strengthening effect. Lift up your eyes and see by faith how ceaselessly a stream flows from heaven above to earth beneath. It is the blessed Spirit's influence, through whom the power of the blood of Jesus flows earthwards over souls, to heal and to purify them. Oh! place yourself in this stream, simply believe that the words, "The blood of Jesus cleanseth from all sin," have a divine meaning, deeper, wider, than you have ever imagined. Believe that it is the Lord Jesus Himself who will cleanse you in His blood, and fulfil His promise in power in you. And reckon on the cleansing from sin by His blood, as a blessing, in the daily enjoyment of which you can confidently abide.

 2016/4/16 15:32

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