by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
February, 1935
Union and Communion.
Introduction (Completed). Union and communion with the Father and His Son Jesus Christ, by the Holy Spirit who dwells personally in the saints, is a most glorious and transcendent wonder of Divine grace. Nature cannot comprehend it; carnal reason cannot grasp it; none can have the least real perception of its nature, importance, or excellency, but such as are born from above; nor can the regenerate either, except as they are Divinely enlightened and supernaturally lifted up into the true knowledge and enjoyment of the same. Spiritual life, and all its activities, is beyond the ken of mere intellect, consisting as it does in communion with God Himself. The oneness of the Church with Christ is a blessed reality, which none but the Spirit of God can open to the renewed mind and give right views of it. It is His royal prerogative so to do: it is part of His official work according to the eternal settlements of grace: His work is to glorify Christ, to enthrone Him in the hearts of His blood-bought people.
Were it not that the Holy Spirit “searcheth all things, yea, the deep things of God” (1 Cor. 2:10), and that we had the unfailing promise of Christ (which needs to be laid hold of by faith and pleaded before God) that this infallible Teacher “will guide you into all truth” (John 16:13), it would be the very height of presumption for us to attempt to write upon such a subject. The very profundity of our present theme has been clearly intimated by God's designating it a “mystery.” It is remarkable that twice only in the sacred Scriptures do we read of a “great mystery”: once when the reference is to that ineffable union of the human nature with the Godhead in the Person of Immanuel—”great is the mystery of godliness” (1 Tim. 3:16); and once when mention is made of the mystical union subsisting between Christ and His Church—”This is a great mystery: but I speak concerning Christ and the church” (Eph. 5:32).
To aid our finite understandings, a variety of figures and natural analogies are used to express the oneness of Christ and His people. The marriage of Adam and Eve in their unfallen state, by which they became “one flesh” (Eph. 5:31) is a striking resemblance of the union between Christ and His Church, for He is the Husband (Isa. 54:5), she is the Spouse (Song. 2:1): as Adam said of Eve “this is now bone of my bones, and flesh of my flesh” (Gen. 2:23), so the saints are assured “we are members of His body, of His flesh, and of His bones” (Eph. 5:30). Another resemblance or type is that of the head and members of our physical organism. In the human body there is such an intimate relation and vital connection between the head and its members that if severed the one could have no living existence apart from the other. Thus it is in the Body mystical: Christ is the Head, believers are the members: see 1 Corinthians 12:12, 27; Ephesians 4:15, 16.
A third resemblance is that of the root and the branches: there is a union between them, otherwise how should the one convey juice and nourishment to the others. So it is with Christ and believers: “I am the Vine, ye are the branches” (John 15:5). The same figure is found again in a number of passages in the Epistles: there we read of being “grafted in among them, and with them partakest of the root and fatness of the olive tree” (Rom. 11:17); of being “rooted and built up in Him” (Col. 2:7). This is a blessed analogy between Christ and believers and the root and the branches, in point of union and in point of influence: the root conveys life and nourishment to the branches; so does Christ to those who are one with Him. With this resemblance we may link the simile used by our Lord: “the corn of wheat” (John 12:24) falling into the ground, with its embryo increase of “much fruit” wrapped up within itself.
Still another resemblance is the foundation and the building which is found again and again in Scripture. Here too there is a union, for in a building all the stones and timbers being joined and fastened together upon the foundation, make but one entire structure. So it is here. The saints are “God's building” (1 Cor. 3:9), Christ Himself being the “Foundation” of that building (v. 11). And again, we are said to be “built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone” (Eph. 2:20). The building itself is the complement of the foundation, but remove it, and the whole superstructure topples to the ground. How blessed to be assured by God, “Behold, I lay in Zion a sure foundation” (Isa. 28:16). Finally, Christians are referred to as “lively (living) stones, are built up a spiritual house” (1 Peter 2:5), which tells us that our union with Christ is both a mystical and a vital one.
In addition to the various figures and resemblances which God has graciously designed to employ so as to aid our feeble minds in grasping something of the mysterious and glorious union which exists between His Son and His people, there are also types in the Old Testament which throw light thereon. A notable one is found in Exodus 28: “And thou shalt make holy garments for Aaron thy brother for glory and for beauty . . . And thou shalt take two onyx stones, and grave on them the names of the children of Israel . . . And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial . . . And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD” (vv. 2, 9, 12, 36-38). Thus was the whole Israel of God represented before Jehovah in the person of Aaron—blessed adumbration of the identification with our great High Priest. “It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments” (Psa. 133:2)—figure of the Holy Spirit communicated to Christ and His people.
Communion with Christ is our participation with Him in the benefits flowing from His several offices. As in marriage there must be a union before there can be any communion (sharing together) of estates and conditions, so before we can obtain anything from Christ we must first be one with Him: all is in Christ for us. “He that hath the Son hath life” (1 John 5:12), and the term “life” sums up all spiritual blessings, just as physical “death” cuts off from all temporal mercies. We “have” the Son by God's eternal gift to us, as He possesses us by the Father's eternal gift of us to Him. Therefore it is written, “For unto us a Child is born, unto us a Son is given” (Isa. 9:6)—as in marriage: God made a grant of His Son to us, and that included all: “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:32).
“For we are made partakers of Christ” (Heb. 3:14): He and we are made one, “joint heirs” (Rom. 8:17). “Being united to Christ, we are possessed of all in Christ, so far as is consistent with our capacities of receiving and God's ordination and appointment in giving. Union gives us interest in the personal merits and righteousness of Christ and the benefits of His mediatory actions; they are ours to all effects and purposes, as if we ourselves had satisfied and obeyed the law. Why? because it is not in a person sundered from us; it is in our Head, in One to whom we are united by a strait bond of union (better “by a legal and vital bond of union”), therefore are they reputed as one.” (T. Manton, 1670).
“But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). To be “in Christ” is to be united to Him: first electively (Eph. 1:4), when God chose us in Him before the foundation of the world. Second, representatively (1 Cor. 15:22), as we were in Adam. Third, vitally (2 Cor. 5:17), as a branch in the vine. Fourth, voluntarily (Rom. 8:1), by faith cleaving unto Him. Of this compound union we are taught two things here in 1 Corinthians 1:30: its origin and its effects. As to its origin, it is “of God,” He alone being the efficient cause. As to its effects, because the saints are one with Christ, they participate in His benefits, and so He is “made unto us wisdom” etc.
Because of our union with Christ we are “accepted in the Beloved” (Eph. 1:6). We have the same title to enter God's presence that Christ has: “by His own blood He entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12), “having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19)! Because of our union with Christ we have not only a valid title or right to draw nigh unto God, but a personal fitness: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12). Our very life is “hid with Christ in God” (Col. 3:3), so that before we can perish, He must perish. What is yet more blessed, the Father loves us as He loves Christ: “That the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me” (John 17:23).
“Christ is His Father's Son, and believers are Christ's sons: (Isa. 8:18). He is the Father's delight (Isa. 42:1), they are Christ's: Psalm 16:3. He is the Father's glory (Heb. 1:3), and they are Christ's: 2 Corinthians 8:23. God is Christ's Head (1 Cor. 11:3), Christ is their Head: 1 Corinthians 11:3. God always hears Christ (John 11:42), and Christ them: John 15. All power is given to Christ (Matt. 28:18), and by Christ to them: Philippians 4:13. God has committed all judgment to Christ (John 5:22), Christ makes them His assessors: 1 Corinthians 6:2, 3” (D. Clarkson, 1685).
The oneness of Christ and His people is manifested in intimate and precious fellowship together. The whole of Solomon's “Song” sets forth this union and communion in a most wonderful and blessed way. Observe by what endearing terms the Saviour calls His Church: “Thou hast ravished My heart, my Sister, my Spouse” (4:9)—she is His “sister” as well as His “spouse,” for by taking her into union with Himself, this brings the Church into every relation: the saints are His “sons” (Heb. 2:10), His “brethren” (Heb. 2:12), and compare Matthew 12:48. The Divine Bridegroom says to His wife, “eat, O friends; drink, yea, drink abundantly, O beloved” (5:1); and she says, “Let my beloved come into His garden, and eat His pleasant fruits” (4:16): there is sweet entertainment on both sides. They are mutually charmed with each other's beauty: He says, “Behold, thou art fair, My love” (4:1); she exclaims, “my Beloved is white and ruddy, the chiefest among ten thousand” (5:10).
The precious intimacy of that union which exists between Christ and His people is manifested in many Scriptures. “If any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me” (Rev. 3:20): there is mutual communion, reciprocal affections. Christ and His saints are fond of hearing each other's voices: “let Me see thy countenance, let Me hear thy voice; for sweet is thy voice, and thy countenance is comely” (Song. 2:14). That is Christ speaking to His spouse; her response is, “the companions hearken to Thy voice: cause me to hear it” (8:13). There are also mutual complaints between them: “I have somewhat against thee, because thou hast left thy first love” (Rev. 2:4); “LORD, why castest Thou off my soul? why hidest Thou Thy face from me?” (Psa. 88:14). O that both writer and reader may be favoured with more intimate and constant communion with the eternal Lover of our souls: “Casting all your care upon Him; for He careth for you” (1 Peter 5:7).
Let us now seek to define and describe a little more closely the nature of that union which exists between Christ and His Church.
1. It is supernatural, being altogether beyond the powers of the creature to effectuate. It is wholly of the wisdom, grace, and power of God. All the unions we have in the natural world come infinitely short of this. The union of the body and soul in man puzzles and baffles the greatest philosophers, but the union of Christ and His Church is a far greater mystery: that persons so distant, so divided, should be made one, is a profundity which no finite intelligence can fully comprehend. We had known nothing whatever about it if God had not revealed it to us in His Word, and even now we discern it “through a glass darkly.”
2. It is a real union, not a mere theoretical or fantastic thing, a creature of the imagination. Though it cannot be perceived by our senses, nor visualized by the mind, it is not a mere theological fiction. It is plainly and expressly affirmed in many Scriptures, under a great variety of expressions, all of which are too clear to be misunderstood. As actually as the limbs of the body are united to their head, the wife to the husband, the branches to the root, so truly are the saints united to Christ and Christ to them. Take this away and the whole of Christianity collapses. Is not the union between God the Father and God the Son a real one? then so is this: John 17:22: the one is as much a verity as the other.
3. It is spiritual. The great design and the grand aim of God in His purpose and dealings with the elect is the communication to them of the benefits of Christ; but all communication of benefits implies communion, and all communion necessarily presupposes union with His Person. Not that there is any confusion or transfusing of the Christian's person with Christ's Person, but a real and personal conjunction between them. That conjunction is not a gross, fleshly, corporeal union, but a mystical, spiritual, and inward one. The nature of this union is seen in the bond of it: it is entirely spiritual—the Spirit in Christ, faith in us. The husband and the wife are “one flesh” (Eph. 5:31), but “he that is joined unto the Lord is one spirit” (1 Cor. 6:17).
4. It is intimate, far closer than that existing between the branches and root of a tree, or that between husband and wife. The union between Christ and His people is so near that we know not how to conceive it, still less express it. We may borrow some light here and there from the different unions in nature, but they all, in point of nearness, fall far short of it. Believers are so united to the Lord as to be “one spirit”—what an expression is that! what could be spoken higher! so intimate is this oneness that in a coming day Christ will say, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me” (Matt. 25:40). So near are the saints to Christ, they are a part of Him, so that He would be incomplete without them—they are His “fullness” (Eph. 1:23).
5. It is indissoluble. The oneness between Christ and His Church is such that it cannot be broken. All the powers of Satan cannot destroy that union. “Who shall separate us from the love of Christ?” (Rom. 8:35). “Ye shall abide in Him” (1 John 2:27). It is an inseparable, insuperable union. Death itself, though it break all other unions, does not and cannot put an end to or reach this. “Blessed are the dead which die in the Lord” (Rev. 14:13); “absent from the body, and to be present with the Lord” (2 Cor. 5:8)! And this union pertains to all the redeemed: the least as well as the greatest Christian, the humblest as well as the highest, is equally united to Christ and participates in what belongs to Him.
Union with Christ in glory is the goal toward which we are now moving, but at present we enjoy experimental union with Him in grace. But experimental union with Christ is only possible as there is a practical union with Him, for “can two walk together except they be agreed?” Practical union with Christ presupposes a saving one, whereby the heart is wedded to Christ in faith and love. That, in turn, necessitates a vital union, for only as quickened by the Spirit and made one with Christ can any sinner savingly believe unto Him. And that again denotes a mystical and eternal union, for the Spirit quickens none save those who had a covenent-oneness with Christ before the foundation of the world. Nor could there ever have been any union between the Creator and the creature but for the mediatorial union, whereby the Son united our nature to His own ineffable Person. And the foundation of that was the Divine union, the three Persons in one God. The Lord willing, by His enabling, we shall seek to contemplate separately each of these unions in the articles which follow, taking them up in their inverse order.—A.W.P.
Philologos | Bible Prophecy Research | The BPR Reference Guide | About Us