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If we would examine our experiences according to the Bible, we would realize that all of us who serve the Lord need to continually pay attention to three fundamental matters. This does not mean that there are only three matters that we must pay attention to but that these three matters are the most fundamental. The first matter is building up our character, the second matter is being equipped with the truth, and the third matter is being filled with the Holy Spirit.
In 1953 while I was holding a training, I used an illustration to explain the matter of character. Almost all textile products, whether cotton or silk, must be put into dyeing tubs to be dyed. The dye, when used on the coarsest and worst fabric, does not appear beautiful, but when the same dye is used on the best Chinese silk, the outcome is beautiful and shiny. There is no difference in the dye. Rather, the result or manifestation of the dyeing is altogether related to the quality of the fabric. Today the Spirit is like the dye. We all have been put into the Spirit, yet our manifestations are different. These differences are not due to the Holy Spirit whom we have received, because we all have the same Holy Spirit. Rather, the differences are due to us who are being dyed. This is related to the matter of our character.
The reason the apostle Paul could enjoy the Spirit of God as much as he did was that he had a good character and was diligent in all things. The brother in 1 Corinthians who had committed fornication undoubtedly had less enjoyment of the Holy Spirit because he had a poor character and was indifferent toward everything. The difference between these two people was not due to a difference in the Holy Spirit they had received but due to a difference in their character. The reason a person commits a fallen act is somewhat related to his character. Hence, those who truly love and pursue the Lord, not to mention those who serve and work for the Lord full time, must pay attention to the matter of character if they desire to live the Body life.
Many of the teachings of the Lord Jesus and of the apostles in the New Testament, beginning with Matthew, reveal the matter of our character, even though the word character is not used. You cannot inspire a piece of stone or motivate a piece of wood, because neither has a living character. Character is a serious matter. The measure of grace we receive of the Lord and the degree to which the function of that grace is manifested are determined by the kind of character that we have. Therefore, the building up of our character is the most crucial matter in our service.
Second, we need to be equipped with the truth. No one can serve the Lord without a proper knowledge of the truth. Paul says that we need to cut straight the word of the truth (2 Tim. 2:15). If we do not know the truth, how can we cut straight the word of the truth? Therefore, in order to serve the Lord, we must pursue to know the truth and be equipped with the truth.
The third fundamental matter in serving the Lord is having the Holy Spirit and being filled with the Holy Spirit.
The Holy Spirit is the Spirit—the ultimate consummation of the Spirit of God and the ultimate expression of the processed, all-inclusive Triune God. This is a matter that Christianity has not seen. God is triune. He is the Father, the Son, and the Spirit, yet They are not three separate persons. In eternity past, before He had passed through the process of incarnation, death, and resurrection, God was already triune. Using human words, we may say that in eternity past God was in His original state. For God to reach man, He must be triune. The Father is the source, the Son is the course, and the Spirit is the flow, the arriving, and the reaching.
The Holy Spirit is God reaching man. In the past God hid Himself in unapproachable light as the eternal Father (1 Tim. 6:16; James 1:17). When He was expressed, He was expressed as the Son (John 1:18). Now when He reaches man, He reaches man as the Spirit. This does not mean that there are three Gods or that the Father, the Son, and the Spirit are three separate persons. According to the teaching and revelation in the Scriptures, the Father, the Son, and the Spirit are distinct but not separate. Distinction is a matter of being, whereas separation is a matter of person. Theologically, it is difficult to determine the exact distinctions among the three of the Triune God. The question of how great the distinctions are among the three has never been easy to answer.
Hence, when we speak the truth concerning the Trinity, we have to be particularly cautious. We should avoid speaking too much lest we become presumptuous. In John 14 Philip asked the Lord to show them the Father. The Lord answered, “Have I been so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father; how is it that you say, Show us the Father?” (vv. 8-9). This indicates that when the disciples saw the Son, they saw the Father. Where the Son was, there was the Father. The Lord Jesus’ answer indicates that He was surprised by Philip’s question. Suppose I am meeting with you, and you say to me, “Brother Lee, we would like to see Witness Lee.” I would be shocked and would reply, “What are you talking about? Since I have been meeting with you, how could it be that you have not seen me? I am Witness Lee.” This is what the Lord meant by His answer.
The doctrine concerning the Trinity is very mysterious and is not easy to preach. Most theological students do not study the Bible in a fine and thorough way. Instead, they are taught according to the traditional theological teachings. They receive the doctrine of the Trinity that was presented in the creed that was put out by the Council of Nicaea. We cannot say that this kind of teaching in the seminaries is wrong, but such teaching is too rough and general. It is not detailed enough. The Nicene Creed was formulated in A.D. 325 at the Council of Nicaea. Throughout the more than one thousand six hundred years since then, a great deal of research and development has been done concerning the doctrine of the Trinity, and this research and development has become a body of learning. With this learning as our foundation, we have studied this matter in a finer and deeper way.
When we released the result of our study in the United States, some theologians and professors came to us to debate with us, but in the end, they lost the debate because they had not studied thoroughly enough. They thought that they knew the truth well since they had received a theological education and had obtained doctoral degrees in theology. Actually, they did not understand the profound truths in the Bible at all. For example, some of them said that God is three and that the three of the Trinity are distinct and separate. In Orange County, Southern California, the opposers put out an unofficial pamphlet, clearly pointing out that according to their theology, the Father, the Son, and the Spirit are distinct and separate. Therefore, I simply put out a message telling them that the Father, the Son, and the Spirit are distinct but not separate.
I pointed out that in the Gospel of John the Lord Jesus implicitly said, “I am in the Father and the Father is in Me” (14:10-11). He also said, “I and the Father are one” (10:30). Furthermore, He said, “He who sent Me is with Me; He has not left Me alone” (8:29). Thus, how could They be separate? After I put out such an article, none of the opposers would humbly admit their mistakes. Nevertheless, they were enlightened and were taught a lesson. Therefore, since that time they have begun to say that the three of the Trinity are distinct and no longer say that They are separate.
The Father, the Son, and the Spirit, though distinct, are not separate. When the Lord Jesus said that he who had seen Him had seen the Father, what He meant was that the Son is the Father. His word also implied that the Son is in the Father, the Father is in the Son, and the Father and the Son are one. Since the Father and the Son are distinct, this indicates that They are two. We cannot say that since the Father and the Son are one, They are exactly the same. If They were exactly the same, there would not be any distinctions among the Father, the Son, and the Spirit. God would simply be one and would not be the Father, the Son, and the Spirit.
This is the most mysterious point concerning the person of God. Our God is God, yet He is also the Father, the Son, and the Spirit. He is one, yet He has the aspect of being three—the Father, the Son, and the Spirit. Even though He is the Father, the Son, and the Spirit, They are inseparable. Hence, over one thousand eight hundred years ago those who studied the Bible were forced to invent the word coinhere to describe the Divine Trinity. The word coinherence is not emphasized in today’s theology. Today’s theology pays attention only to the word coexistence, because theologians used this word along with the Bible to defeat the heresy of modalism.
Modalism is also called Sabellianism. Because Sabellius was the leading exponent of modalism, his name was used to represent modalism. Modalism denies the coexistence of the Father, the Son, and the Spirit. It claims that God is one but not three. According to modalism, in the past God was the Father, and when He was manifested in the flesh, He became the Son. Once the Son came, the Father no longer existed; that is, once the Father became the Son, the Father ceased to exist. The Son existed on the earth for a period of time and then became the Holy Spirit, and once He became the Spirit, the Son also ceased to exist. Hence, according to modalism the Father, the Son, and the Spirit do not coexist. This is definitely a heresy. Today all the fundamental theologians believe in the Trinity, but the problem is that their speaking causes people to think that there are three Gods. This is because they focus on the aspect of God being three and neglect the aspect of God being one. Therefore, their understanding leans toward tritheism. Modalism emphasizes the aspect of God being one and neglects the aspect of God being three, thus becoming an extreme. Fundamental theology pays attention only to the aspect of the coexistence of the Father, the Son, and the Spirit and overlooks the aspect of Their coinherence, hence becoming another extreme.
Coinherence implies not only a simultaneous existence but also a simultaneous and mutual indwelling. It implies that the Father, the Son, and the Spirit do not exist separately but that They exist in the way of mutually indwelling one another simultaneously. The Son is in the Father, the Father is in the Son, the Father and the Son are in the Spirit, and the Spirit is also in the Father and the Son. This is the genuine Divine Trinity. An overemphasis of coexistence may lead to tritheism, and an overemphasis of God being one may lead to modalism. Both are extremes and are wrong. We believe in the Divine Trinity revealed in the Scriptures.
In the Divine Trinity the Father is the source; the Son is the course, the expression; and the Spirit is the flow, the reaching. Therefore, the Holy Spirit is the Triune God reaching us. When the Triune God reaches us, He is the Spirit. When we receive the Spirit, we receive the Triune God. This does not mean that when the Spirit comes, neither the Son nor the Father come. When the Spirit comes, the Triune God comes. The error of tritheism is that it asserts that when Jesus Christ came, He left the heavenly Father on the throne and that after He resurrected, ascended, and sat down at the right hand of God, He sent the Holy Spirit as His representative to enter into man. Hence, in 1967 we began to defend the truth concerning the Divine Trinity and published numerous messages to utterly expose the erroneous, heretical teachings concerning the Triune God.
We are fighting the battle for the truth with the Scriptures as our basis. The heretical scholars do not study the Bible thoroughly. They say things based upon the limited knowledge that they have obtained by studying only the traditional theology. They despise me, considering me to be merely an old Chinese man. They are not willing to believe that although their Western missionaries went to China to teach the Bible to the Chinese and to preach to them, now there is a Chinese man coming to teach them. They are not willing to accept and believe this fact. They would not consider the fact that although they have studied theology a little, I have been studying the Bible in depth for sixty years and have put out quite a few books. When I fight, I can defeat them just by quoting a few verses from the Bible.
The truth concerning the Divine Trinity is that the Father is the source, that the Son is the course, coming with the source, and that the Spirit is the reaching, the flow, coming with the source. Hence, the Holy Spirit comes with both the Father and the Son. Today the Lord Jesus is not only sitting in heaven at the right hand of God but is also living in us. Galatians 2:20 says, “It is Christ who lives in me,” and Colossians 1:27 says, “Christ in you, the hope of glory.” Moreover, in Ephesians 3:17 Paul prays that Christ would make His home in our hearts. It is wrong to say that Christ is in heaven but not in us. According to the pure truth of the Scriptures, Christ is not only dwelling and living in us, but He is also making His home in us.
Therefore, I invented several terms to explain the truth that is in the Scriptures. The Holy Spirit today is the processed, all-inclusive Spirit, the ultimate consummation of the Triune God. Today in the light of the Lord’s recovery, the Spirit whom we enjoy and experience is the ultimate consummation of the Triune God.
Since there is a consummation, there must have been a process. First, God passed through incarnation. The One who was incarnated was not merely the Son but the entire Triune God, comprising the Father, the Son, and the Spirit. As proof of this matter, John 1:1 and 14 say, “In the beginning was the Word, and the Word was with God, and the Word was God...And the Word became flesh.” The incarnated God is not just one-third of God but the Triune God in His entirety. Under the influence of traditional theology, most Christians believe that it was only the Son who was manifested in the flesh. Actually, the One who was incarnated is nothing less than the Triune God Himself.
Furthermore, when the Lord Jesus lived on the earth, it was not only the Son but the Triune God who was living on the earth. When the Lord Jesus died on the cross, it was not only the Son but the Triune God who passed through death. Acts 20:28 proves this point, saying, “The church of God, which He obtained through His own blood.” Usually we refer to the blood as the precious blood of the Lord Jesus, but Paul says that it was God’s blood. This shows that the One who died on the cross was not merely a man. He was also God; He was nothing less than the Triune God.
Therefore, it was the Triune God who was incarnated, who passed through human living, who died, and who resurrected. In resurrection, the Spirit came. This Spirit is the life-giving Spirit, the issue of the incarnated Triune God who passed through the process of death and resurrection (1 Cor. 15:45). In other words, the Spirit is the ultimate consummation and the ultimate expression of the processed Triune God.
Hence, the New Testament shows that for us to receive the Spirit is to receive the ultimate consummation of the Triune God, that is, to receive the processed Triune God. Today the Holy Spirit is the processed Triune God. He is not the Triune God before incarnation but the Triune God who has passed through incarnation, human living, death, and resurrection. There are all kinds of riches in the Triune God—divinity, humanity, human living, the all-inclusive death, the all-conquering resurrection, the all-transcending ascension, and the all-receiving descension. Today the Spirit is moving in the universe for man to receive Him. This gospel is truly great!
Genesis 1 reveals that prior to God’s restoration of the heavens and the earth, the Spirit of God brooded upon the surface of the waters (v. 2). This Spirit was the Triune God but not the ultimate consummation of the Triune God, the all-inclusive Spirit, or the processed Triune God. The Spirit in Genesis 1 had only the element of divinity and not the elements of humanity, human living, death, resurrection, or ascension. He was the “raw” Triune God, the initial expression of the Triune God. However, the Spirit who is moving in the universe today is different from the Spirit in Genesis 1. This does not mean that there are two Spirits. They are the same one Spirit, but this Spirit has been processed. The Spirit in the beginning was the initial expression of the Triune God, and the Spirit at the consummation is the ultimate expression of the Triune God. Today the Spirit whom we receive is the Spirit in Genesis 1 who has been processed and consummated.
In the past there was a co-worker in Hong Kong who was against me because I said that the Christ in Revelation is different from the Christ in the Gospel of John. Indeed, the Christ in the Gospel of John and the Christ in Revelation are different, but this does not mean that there are two Christs. When John saw the Christ whom he wrote about in the Gospel of John, he was not afraid of Him and even reclined on His breast (13:25). The same John saw the Christ whom he described in the book of Revelation. This occurred several decades later, by which time John was already old and was not afraid to suffer or die. However, when he saw Christ this time, he was frightened, and he fell at His feet as dead (1:17). Moreover, the Christ in the Gospel of John had two eyes, but the Christ in Revelation has seven eyes (5:6). Then how can we say that the Christ in the Gospel of John is the same as the Christ in Revelation? We surely cannot say that the Christ in the Gospel of John and the Christ in Revelation are the same. But the fact that the Christ in the Gospel of John and the Christ in Revelation are different does not mean that the Christ in the Gospel of John and the Christ in Revelation are two different persons. Rather, the Christ in the Gospel of John and the Christ in Revelation are still one and the same.
In the same way we do not say that there are two Holy Spirits. What we say is that the one Holy Spirit is different dispensationally. In Genesis 1 the Holy Spirit was in the initial stage and had not passed through a process. In Revelation, however, the Holy Spirit is no longer in the initial stage. He is in the highest and ultimate stage and has become the seven Spirits (1:4; 4:5; 5:6). The seven Spirits are not seven individual Spirits but one Spirit intensified sevenfold.
God has already created the heavens and the earth, become flesh, and passed through human living on the earth for thirty-three and a half years. Moreover, He has gone through death, dying on the cross in seven statuses, and He has resurrected, ascended, and descended. Today He is on the throne and also in us, and He is also operating in the whole world. Hence, whenever we go to preach the gospel, we can tell people that the Word is near them, in their mouth and in their heart (Rom. 10:8). The Word is Christ, and Christ is the Spirit. The Spirit is like the air, which is in our mouth and within us. Like the air, the Spirit is also in our mouth and within us. Today our God is such a wonderful One. He is our Savior and our life, and He is also the Spirit. We need to be filled with such a Spirit.
In Galatians 3 the Spirit is referred to as the blessing of the gospel. The gospel that we preach contains a central blessing—the Spirit—which was promised by God to Abraham from the beginning (v. 8). As early as four thousand years ago, God promised to bless Abraham. This blessing was to be the Triune God incarnated to be the seed of Abraham, and it was in this seed, who is Christ, that all the nations would be blessed (vv. 14, 16). How could Christ as the seed become a blessing to the nations? It was by His passing through a process. He lived a human life and then went to the cross, where He accomplished an all-inclusive death and dealt with all the problems among men and all the problems between God and man. Then He resurrected to become the life-giving Spirit as the consummation of the Triune God. It is this life-giving Spirit as the consummation of the Triune God who is moving on the earth today to be a blessing to all the people in the world.
Hence, this Spirit is the gospel, the salvation, and the very God Himself, Jesus Christ our Savior. He is our life and power. Essentially, He is in us as life, and economically, He is upon us as power. It is this Spirit whom we preach, and it is this Spirit whom we have believed in, received, and obtained. Galatians 3:2 says that we have received the Spirit. Moreover, Ephesians 1:13 says, “In whom you also, having heard the word of the truth, the gospel of your salvation, in Him also believing, you were sealed with the Holy Spirit of the promise.” At the time we were saved, the Holy Spirit, who is God Himself, entered into us as a seal to mark us out, indicating that we belong to God. This indicates that the Spirit whom we have received is in reality the Triune God Himself.
Now what we need is to be filled with this Spirit. In Ephesians 5:18 Paul exhorts us to be filled in spirit. We need to be filled in spirit with the Spirit—the all-inclusive life-giving Spirit as the consummation of the processed Triune God. How can we be filled with such a Spirit? We can be filled through prayer and the confession of our sins, which includes repentance. On the day of Pentecost, after the people had heard the gospel and had been touched, they asked Peter what they had to do in order to be saved. Peter told them, “Repent and each one of you be baptized upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). This shows us that as long as we fulfill the principle of repenting, confessing our sins, and thoroughly dealing with our sins, we will definitely receive the Holy Spirit. Just as we initially received the Holy Spirit and were saved through repentance and confession, today we also receive the filling of the Holy Spirit through repentance and confession.
We experience regeneration and salvation once for all, but we need to repent and confess our sins day by day throughout our whole life. For example, consider our washing of our hands. We do not wash our hands once after we are born and then have no need to wash them again. Rather, we have to wash our hands many times a day throughout our lifetime. Another example is breathing. We cannot cease breathing just because we took a deep breath once. Rather, we have to breathe unceasingly to preserve our life. Breathing is like our prayer, and hand washing is like our confession. If we want to be filled with the Holy Spirit, we must pray and confess every day.
Today the processed Triune God has been consummated as the all-inclusive Spirit. People in the Pentecostal movement assert that in order to receive the Holy Spirit, Christians must fast or do certain things until they hear a big noise and open their mouths and speak in tongues. This is altogether nonsense. After the Triune God accomplished redemption, He became the life-giving Spirit, and like the air, He is in our mouth and in our heart. Whenever we open our mouth and call on the Lord’s name, we receive the Holy Spirit and are saved (Rom. 10:8-13). However, after our salvation we still have to be filled with the Holy Spirit through our daily prayer and confession.
We need to confess our sins thoroughly, especially before we go to contact people or prophesy for the Lord in the meetings. When we pray and confess our sins to a certain degree, we will be filled with the Holy Spirit inwardly. We do not need to analyze whether it is the essential Spirit or the economical Spirit, because the two are just one Spirit. Although there is a distinction between the essential Spirit and the economical Spirit in function, They are still the same one Spirit.
After we have been filled with the Holy Spirit, we still have to do a few things to maintain the filling. First, we should not quench the Spirit (1 Thes. 5:19). The Spirit causes us to be burning in spirit (Rom. 12:11) and also causes us to fan into flame the gift which is in us (2 Tim. 1:6). Hence, we should not quench the Spirit.
Second, we should not grieve the Holy Spirit (Eph. 4:30). To grieve the Holy Spirit is to displease Him and to not walk according to Him in our daily living (Rom. 8:4). How do we know when the Holy Spirit is grieved? We can know by our living. If we are not joyful in our Christian life, this is a sign that the Holy Spirit is grieving in us. It is because the Holy Spirit is grieving in us that we are not joyful. If we are joyful, this indicates that the Holy Spirit in us is also joyful. A sister testified that she once had prayed to the extent that her whole being was refreshed, light-hearted, and so full of joy. This is proof that the Holy Spirit in her was joyful. Hence, to not grieve the Holy Spirit is to not grieve yourself.
Third, on the positive side, we must obey the Holy Spirit. In Acts 5 Peter said, “The Holy Spirit, whom God has given to those who obey Him” (v. 32). This shows that the Holy Spirit is for us to obey. Obedience is the way and the requirement for us to enjoy the Holy Spirit. Romans 8:4 says, “Do not walk according to the flesh but according to the spirit.” This is the way to be filled with the Holy Spirit and the requirement for maintaining a life of being filled with the Holy Spirit. We should not only study these verses but also put them into practice in our daily life.
Today in the church life there is an urgent need for the filling of the Holy Spirit. Without the filling of the Holy Spirit, we lack vigor and vitality. Without vitality we will become deadened, like a deflated tire. Today in the changing of our system we are practicing the God-ordained way to have a balance between big meetings and small meetings so that everyone can function organically. This is right. However, if the saints are not vital or vigorous in the church life, then our efforts to change the system will be futile. Today in the church life we still lack the filling of the Holy Spirit. For this reason I hope that all of you young people would take the lead to pay attention to the filling of the Holy Spirit and pursue to be filled with the Holy Spirit every day.
People in the Pentecostal movement speak in tongues in a miraculous way, thinking that this is the only way to receive the Holy Spirit. This is absolutely erroneous. No doubt, when the Holy Spirit was outpoured in Acts, there was truly the speaking in tongues. However, of all the Epistles, only 1 Corinthians mentions the matter of speaking in tongues, and the word there is an adjustment, a correction, and a restriction on the negative side. Speaking in tongues is not mentioned in the Epistles as a requirement for being filled with the Holy Spirit. Rather, the requirements are repentance, confession of sins, not quenching the Spirit, not grieving the Holy Spirit, obeying the Holy Spirit, and walking according to the spirit in all things.
You must reject what is taught in the Pentecostal movement. Do not speak in tongues, because once you speak in tongues, your spiritual life will be slain. However, there are a few matters that you should not refuse but should pay attention to in your practice, especially when you go to preach the gospel in the villages. These are the matters concerning healing and casting out demons, which you must do by walking according to the spirit. Do not say that you cannot do these things, because it is not you who can but the Lord Jesus, the Spirit, who can. You have to cast out demons in the name of the Lord Jesus and by relying on the power of His precious blood. All demons are afraid of these two things. When you cast out a demon, the first sentence you must say is, “The precious blood of Christ Jesus covers me.” Then you must tell the troubling demon, “Under the precious blood of Jesus I cast you out in His name.” In this way the demon will have to obey and leave.
There are not that many demons in the large cities, but there are many in the villages. The demons will grasp the opportunity to trouble the ignorant people and to possess their bodies whenever they are ill or injured. Thus, when you go to the villages, you cannot avoid the matter of casting out demons. From now on all the workers among us must be ready to deliberately cast out demons whenever the occasion requires. Moreover, you must heal people’s sicknesses when necessary. You do not need to worry about whether or not you can heal the disease. You simply need to do it by faith. However, do not hold healing meetings like those in the Pentecostal movement. The Lord does not want us to do this. Rather, the Lord wants us to cast out every demon and heal every disease when we preach the gospel in the villages.
There is a brother among us who can heal diseases and cast out demons. One time he cast out a demon by writing the sentence, “Jehovah sent Jesus as the Savior, and Jesus casts out demons.” Then he asked the demon-possessed person to read it and to call on the Lord. The next day that person testified that the demon had left him. This may seem to be a joke, but this is actually the right way. Our way to cast out demons is to ask people to read the Lord’s Word and to call on the Lord’s name continuously. Once a person is saved, the demon will leave him.
About twenty years ago in mainland China, Christians who preached the gospel in the villages would encounter situations that required them to cast out demons and heal diseases. Fifty years ago there was a book concerning demon possession. The author was a Western missionary from a Presbyterian church. While he was preaching the gospel in my hometown of Chefoo, he had many experiences of casting out demons. He recorded all these experiences in detail. Mrs. Penn-Lewis also mentioned her experiences of this matter in The War on the Saints. When I saw this book, I wanted to buy it. Later I bought a copy in Shanghai at a bookstore that exclusively sold used spiritual books written by Western missionaries. Today when we go out to preach the gospel, we must meet this need. The way to meet this need is not to hold tongue-speaking or healing meetings but to pursue the filling of the Holy Spirit and to remain filled with the Holy Spirit. Then we may cast out every demon and heal every disease that we encounter. This is the proper practice.
Prayer: Lord, fill us with Your Holy Spirit. We do not want to merely have knowledge. We desire to be full of the Holy Spirit, full of the Triune God. Lord, we thank You for being the processed Triune God supplying us in our spirit. Every day we want to exercise to be filled with the Holy Spirit through prayer and confession. We do not want to quench the Spirit or to grieve the Holy Spirit but to obey the Spirit and to walk according to the spirit so that we may be full of the Spirit in our daily life.
Lord Jesus, we want to daily build up ourselves under Your precious blood and in Your name to meet the need in Your move. We praise You that on the cross You have already destroyed the devil, who has the might of death. Now as the life-giving Spirit, You are making that which You accomplished on the cross a reality in us. Lord, remember us and cause that which You accomplished to become our living so that our living would be without sin and without death. Lord, we want to confess our sins every day and to cast out all the demons for the coming of the kingdom of God.
Lord, shine on us and cleanse us daily that we may become vessels unto honor and be completely filled with the Holy Spirit. Lord, draw us each day that we may be Your witnesses in our living. Amen.
