by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
June, 1936
Union and Communion.
Experimental. In seeking to define and describe the nature and character of our experimental union and communion with Christ it has been pointed out, first, that it consists in a ready submission to Him as our Lord and an intimate intercourse with Him as our Friend: there is no aloofness on His part, and there should be no reserve on ours. Second, it is a walking with Him in the light: where all is open, real, honest, with no concealment or pretense. Third, it is a knowing, loving, enjoying Christ, having plain, practical, personal dealings with Him. Fourth, it is based on faith's realisation of Christ's relation to us and of our relation to Him: only the exercise of faith will make Him real and consciously near us. Fifth, love is the cementing bond of this union: there is a reciprocal affection between the Redeemer and the redeemed. Sixth, it consists of a sitting at the feet of our Lord and receiving from Him, a leaning upon the bosom of our Friend and enjoying His love. Seventh, it is exercised in a real personal intercourse with Him, opening our hearts freely to Him, and receiving free communications from Him.
The great thing for the Christian is to realise that Christ not only gave Himself for him, but that He has given Himself to him: Christ Himself is mine, my very own! Wondrous, blessed, glorious fact. Oh, for faith to realise it more fully. Oh for grace to act more consistently with it. Yes, Christ Himself is mine: to live upon, to lean upon, to consult, to confide in, to make use of in every way I need Him, to have the freest possible dealings with Him. Christ is mine: to enjoy to the utmost extent of my heart, to commune with, to delight in. He is ever with me, and under no conceivable (or unconceivable) circumstances will He ever leave or forsake me. He is ever the same: His love for me never varies: He has my best interests at heart. He can satisfy every longing of the soul as nothing else and none other can. He is ready to share with me His peace and joy. O what a happy soul I should be!
What a change it would make in the experience of both writer and reader if we could more fully grasp the amazing and precious truth that the Lord Jesus has not only given Himself for us, but that He has done much more—He has given Himself to us. CHRIST is ours! Most blessedly is that fact brought out in the wonderful type of Exodus 12: the selfsame lamb whose blood sheltered the Israelites from the Avenger, was theirs to feed upon, to draw strength from, to enjoy (vv. 7-11). Alas how feebly do any of us apprehend the Antitype of this evidenced in the complaints of our feebleness, leanness, fruitlessness. There is an infinite sufficiency in Christ for time and eternity, and that sufficiency or “fullness” is for us to draw upon; but alas, how little we do so. Surely our deepest experimental need is to be taught by the Spirit—for He alone can teach us this blessed secret, as He ever does where there is a heart really longing to know it—of HOW to make a right and full use of Christ.
It is only as we really live upon Christ that we can truly live for Him. Nor is this the vague, intangible, mysterious thing which human “religion” and Protestant priestcraft would make of it. It is to the Spirit-taught the most simple, natural, and practical thing for us. First, it is faith's realisation that Christ is truly and actually mine; my very own; mine in an infinitely nearer and dearer way than a mother or wife is mine. Second, it is faith's realisation that Christ is with me, near me, right by my side, “a very present help in trouble” (Psa. 46:1), the Friend who “sticketh closer than a brother.” Third, it is faith's realisation that all He has is mine—IS, not shall be! We are even now “heirs of God and joint-heirs with Christ” (Rom. 8:17). His wisdom, His righteousness, His holiness, His love, His peace, are ours. Fourth, it is faith's appropriation of all this—ah, words easily written, easily understood at their letter-meaning—which enables me to draw from Him, share with Him, and enjoy what is mine in Him. That is “fellowship” with Christ!
Real and personal fellowship with Christ should be made the chief aim of our souls in all our approaches to Him: in ordinances, means, and privileges. In public worship, in private reading of the Word, in our meditation, in prayer, in spiritual conversation with our brethren and sisters in Christ, free and intimate communion with Him should be our definite quest. “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple” (Psa. 27:4): that was the Old Testament way of expressing this truth. To “dwell in the house of the LORD all the days of my life” did not signify to spend all his time in the literal tabernacle or temple, but to abide in conscious communion with Him, enjoying His perfections. This the Psalmist “desired” above everything else, and this he “sought after.” So also must we.
Let us now anticipate an objection: What you have described in the above paragraphs is indeed a beautiful ideal, but alas, it is utterly impracticable for one in such circumstances as I am in. It might be realised by those who are free from the carking cares of this life, who have not to battle with the world for daily bread for themselves and those dependent upon them, for such who have time and leisure for holy contemplation and spiritual luxuriation. But for a poor soul like I who scarcely knows where the next meal is coming from, delighting ones self in the Lord is not to be attained unto in this life. First we would say, Be not unduly occupied with God's temporal dealings with you, for His way in providence is often a great deep. Meditate upon the Everlasting Covenant of His grace and His boundless love to you. All God's dealings, even in the most dark and trying dispensations, are in mercy and truth. He has sworn “I will not turn away from them to do them good” (Jer. 32:40).
If you will but attend to that same word of promise, meditate upon it, and pray over it, your faith will be strengthened, and you will triumph in the Lord and rejoice in the God of your salvation. Remember the faith of Habakkuk; he said “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the LORD, I will joy in the God of my salvation. The LORD God is my strength” (3:17-19). On God's word the Prophet relied. Even though all outward things should, in appearance, make against God's word, yet we should believe, with joyful hope, in its sure accomplishment. It will be your wisdom and comfort to leave yourself and every concern with the Lord, committing all, by simple faith, into His hands. “Cast thy burden upon the LORD, and He shall sustain thee” (Psa. 55:22).
We can well imagine other readers saying, That is not my difficulty: my trouble lies deeper than being occupied with and worried over temporal circumstances, sorely trying though they often are. Such blissful communion with Christ as you have depicted above is impossible for me: how can one so depraved, such a mass of rottenness within, such a spiritual leper, such a miserable failure in everything, ever attain unto intimate intercourse with the Lord of Glory? Ah, that is the real problem which weighs so heavily on the hearts of the great majority of truly regenerated souls. Nor can the complacent, self-righteous religionists of the day understand such cases, still less can they minister any help and comfort. Being strangers themselves to the plague of their own heart, having such low conceptions of sin, and still lower of the ineffable holiness of God, being blinded by pride and self-deception, it is utterly impossible that they should be able to enter into the anguish of those groaning under sin.
Permit a fellow-groaner to try in his feeble way to point you to “the balm of Gilead.” It is with sin-harassed souls that Christ holds communion! Ah, that is what the haughty Pharisees of the days of His flesh could not understand. They murmured at Him, saying “This Man receiveth sinners and eateth with them” (Luke 15:2). It shocked their ideas of religious propriety that He should make so free with those whom they considered were so far beneath them spiritually. And if this book falls into the hands of their many successors we would be much surprised if they did not throw up hands of horror against the writer, and denounce such teaching as “dangerous,” as “Antinomian,” as “making light of sin.” But this would move us not: it would indeed be deplorable did we receive the approval and commendation of such people. But as of old “the common people” heard Christ “gladly” (Mark 12:37), so today those who are poorest in spirit will most readily receive His glad tidings.
The Gospel is, that it is the LAMB which is given us to feed on. That precious title speaks of Christ in His sacrificial character. It tells of His amazing grace and matchless love to give Himself to die the death of the Cross for hell-deserving sinners. It tells also of His giving Himself to His sinful people, for communion, nourishment, strength, and joy. But more particularly it reveals the perfect suitability of Christ for sinners. The blacker and viler we see ourselves to be, the better fitted are we for Him whose name is called “Wonderful”—wonderful in His compassion, in His condescension, His readiness to bind up the broken-hearted, His power to heal lepers. His unfailing promise is “All that the Father giveth Me, shall come to Me; and him that cometh to Me I will in no wise cast out” (John 6:37). Nothing honours Christ more than to come to Him in faith while feeling our wretchedness, filthiness, and utter unworthiness.
The precious blood of Christ is the only sufficient antidote for a wounded conscience. It is by new acts of faith in His blood that we experience afresh its virtue and efficacy. True, the believer feels the plague of his heart and groans under a body of sin and death, but this should not hinder him from believing—rather should it be an argument to encourage him in believing. The more conscious we are of our polluted condition, the more deeply should we realise our need of that open Fountain “for sin and for uncleanness” (Zech. 13:1). The dying thief rejoiced to see that Fountain in his day, and there may I, though vile as he, wash all my sins away. To it we should be constantly resorting. There is no danger whatsoever to be afraid of trusting that blood too much, or of having recourse to its cleansing too often—rather should we be afraid of trusting it too little. The more frequently we plead that blood before God the more Christ is honoured.
“For we have not a High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:15, 16). What a precious word is this for sin-harassed souls! First, we are reminded that Christ is our “High Priest,” the One who maintains our interests before God. Second, we are assured of His unfailing sympathies: He is One who has “compassion on the ignorant and on them that are out of the way” (5:2). Third, in view of Christ's official relation to and personal interest in us, we are invited to “come boldly (unhesitatingly, confidently, freely pouring out our hearts) unto the Throne of Grace”—the Mediatorial throne, upon which the eternal Lover of our souls is seated. Fourth, we are to come to that Throne, not only as worshippers to present our offerings of praise, but as sinners “that we may obtain mercy.” Finally, access there is given that we may “find grace to help in time of need.”
What other assurance from Him could we ask for? What further revelation of His heart is needed? A sense of our misery and wretchedness, filthiness and unworthiness, so far from acting as a deterrent, should prove a stimulus for us to come unto “the Friend of publicans and sinners.” Christ is not like a “fair weather” friend, who fails in the hour of direst need, who turns his back on you when his love, counsel, and help are the most needed. No, no! Christ is that Friend who “loveth at all times,” that Brother who is “born for adversity” (Prov. 17:17). Troubled soul, did you but know Him better, you could not doubt, that; would you but put Him to the proof more, you would obtain fuller evidence thereof in your own experience. Instead of reproving you, He will cordially receive you. It is faith which He asks for—faith in His love, His grace, His mercy, His readiness to welcome, to hear our complaints, to heal, to cleanse you.
Faith, dear reader, is neither encouraged nor discouraged by any thing we find in ourselves: it is neither encouraged by our graces, nor discouraged by our sinfulness; for faith looks out of self unto Another. Nothing will afford such encouragement to believing prayer as a sight of the Lamb on His mediatorial throne (Rev. 5:6). No matter how desperate may be our case, how often we have failed and fallen, how low we are sunk, it is always the believer's privilege to turn unto his Redeemer and say, “Look Thou upon me, and be merciful unto me as Thou usest to do unto those that love Thy name” (Psa. 119:132). Oh what incentives, what encouragements He has given us in His Word to pray thus: “very great are His mercies” (1 Chron. 21:13). Therein we read of “the multitude of Thy tender mercies” (Psa. 69:16), of “His abundant mercy” (1 Peter 1:3), that He is “plenteous in mercy” (Psa. 86:5), and that “the mercy of the LORD is from everlasting to everlasting upon them that fear Him” (Psa. 103:17).
Very similar as the expressions are in sound, yet there is a vast difference between “Christian experience,” and the “experience of a Christian.” Real and normal “Christian experience” is for the heart to be occupied with Christ, delighting itself in Him. But “the experience of the average Christian” consists largely of an increasing knowledge of sin and self, and that fills him with misery and loathing, and with a sense of emptiness and helplessness. Nevertheless, that only fits him the more for Christ—all the fitness He requireth is to feel our need of Him. But alas, only too often Christ is excluded from our thoughts; and then the state of our poor minds is very variable, dark, and uncomfortable, afflicted with many disquietudes and sorrows. As we feel sin at work within, we cannot but sorrow; and as we feel sorrow, we are often distracted. Yea, this is ever the case where God leaves us to reason about ourselves, to exercise our thoughts on what we are in ourselves.
It is in seasons of despondency and sorrow that we most need to turn to Christ and say, “Look Thou upon me, and be merciful unto me, as Thou usest to do unto those that love Thy name” (Psa. 119:132). This is to “make use” of Him, to honour Him, to own Him as our loving Friend. When everything appears to be hopeless, go to the Throne of Grace, for Christ is exactly suited to thee and is all-sufficient for thee. Our desperate case will only serve to draw out His heart, to show forth His grace, to display His compassion, to exercise His mercy, to manifest His all-sufficiency, to endear Himself to our hearts. His heart is ever toward us: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of My hands; thy walls are continually before me” (Isa. 49:15, 16) He declares. Then why should you doubt His love, or question His willingness to receive you graciously, hear you patiently, and cleanse you effectually?
Oh, my sin-stricken brother, my sin-mourning sister, return unto Him who first sought you out when there was none other eye to pity. Say unto Him, Hast Thou not loved me “with an everlasting love” (Jer. 31:3); “wast Thou not wounded for my transgressions, bruised for my iniquities; so that the chastisement of my peace was upon Thee, that by Thy stripes I might be healed” (Isa. 53:5)? Hast Thou not said “Oh, Israel, return unto the LORD thy God, for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD; say unto Him, Take away all iniquity, and receive us graciously,” and hast Thou not promised “I will heal their backsliding, I will love them freely” (Hosea 14:1-4). Ah, my Christian friend, cannot you see that the Lord permits these sad falls, with the sorrow of soul which they occasion us, to make way for the discovery of His gracious heart, that we may prove for ourselves that He IS a Friend that sticketh closer than a brother! Earthly friends may fail and leave us; one day soothe, the next day grieve us; but there's One who'll ne'er deceive us, O how HE loves.
Experimental communion with Christ requires that we be continually cleansed by Him: a fuller consideration of this we must leave (D.V.) for the future; in the meanwhile, let it be pointed out that Divine grace has made full provision for this: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Note well that this comes immediately after, “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (v. 8). Sometimes the newly converted soul is favoured with such grace, with such communion with Christ, that iniquity hides its evil face, and it seems as though sin in us has been slain. But indwelling corruption soon reasserts itself; yet pride is unwilling to acknowledge it, and the temptation is to gloss it over and call it by some pleasanter name than SIN. But that, dear friend, is Satan's effort to draw us back again to “walk in darkness”—in deception and dishonesty; and it must be steadfastly resisted.
“If we confess our sins”: that is to “walk in the light!” To “confess our sins” to Him, is to open our hearts to Him. It is to spread our case before Him: concealing, palliating nothing. It is to fully tell Him of all that damps our zeal after holiness, that quenches our love, that makes us miserable in ourselves. It is a laying bare of the whole of our inner man to the loving and wise Physician, who alone knows how to deal with us. And He is to be trusted with all the secrets of your soul. He is “faithful and just”: He will not heal your wound slightly: He will set your sins before Him in the light of His countenance, and cause you to loathe them. As you continue this frank and open dealing with Him, He will not only “forgive” but “cleanse you from all unrighteousness”—deliver from deceit and guile, purge from reticence and reserve.
The more we walk in God's light, the more clearly will we see what vile creatures we are, and how far, far short we come of God's glory. The more we cultivate intimate communion with Christ, the more will He cause us to see that what we deemed “trifles” are grievous sins. But if we “confess” them, honestly, penitently, daily, He is “faithful and just to forgive us.” Ever remember that He requires truth in the “inward parts,” and lies and pretense He will not tolerate. Probably you say, I have confessed my sins to Him until now I am thoroughly ashamed to do so any more. That is pride and unbelief. When Peter asked if he was to forgive his erring brother seven times, the Lord answered, “Till seventy times seven”: that is what GRACE does! Oh my Christian reader, come to this Friend of sinners more frequently, rely upon His promise more fully, and He will not repulse you.—A.W.P.
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