by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
February, 1937
Union and Communion.
Conclusion.We have now completed the gamut of our subject. Starting with the Divine union that exists between the three Persons in the Godhead, which issues in a perfect communion between Them, we endeavoured to show how that made possible the Mediatorial union, namely, by the second Person taking into conjunction with Himself the Man Christ Jesus. That is a profound mystery, yet it is food for faith so far as it is revealed in Holy Writ. Then we saw how that the Divine counsels respecting the Mediatorial union laid a foundation for the Church's oneness with Christ. Tracing out the connection between the Church and its Head we have seen that it originated in a mystical union before the foundation of the world, when the eternal love of the Triune God chose its members in Christ, and gave it a covenant standing and super-creation subsistence, so that we read of the “grace which was given us in Christ Jesus before the world began” (2 Tim. 1:9). Thus from all eternity the Church stood in Christ as His mystical Body and Bride.
Now what has just been said above has reference to God's eternal decree concerning the same. Descending, then, to the actual outworking of that decree, we have seen that the Divine purpose was realised by two things: the Son uniting Himself to us, we being joined to Him by the Spirit. First; in order for the Son to enter this world as the Representative and Surety of His people, it was necessary for Him to become flesh, and by so doing a federal union was established, Christ thereby assuming and discharging all the legal obligations of His people: “both He that sanctifieth and they which are sanctified are all of one” (Heb. 2:11). This federal union laid the foundation for the sins of His people to be imputed to Christ, and His righteousness to them. Second, the Holy Spirit effects the vital union, each of God's elect being livingly “joined to the Lord” so that they become “one spirit,” this being essential if they are to partake of the benefits which Christ purchased for them. The same Spirit which indwells Christ in His fullness, now takes up His abode within them.
It is at regeneration the Spirit accomplishes our vital union with Christ, making us living branches of the true Vine; and it is this which makes possible a saving union with Him. We are not “saved” until we personally “believe on” the Lord Jesus Christ; but as saving faith is a spiritual act, one who is spiritually dead cannot perform it. The Spirit supernaturally quickens the soul in order to capacitate it unto a saving faith in Christ. It is the Spirit's quickening of us into newness of life which lays the foundation for feeling our deep need of Christ and casting ourselves upon Him. Until a man be born again he cannot see either his desperate condition or where the remedy is to be found. God must begin “a good work in the soul” (Phil. 1:6) before he will have any heart for Christ. Until we are brought from death unto life the Gospel falls upon deaf ears. When the Saviour is embraced by faith all our sins are blotted out, and Christ is “made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30).
At this stage a difficulty presents itself. A vital union with Christ has been effected by the Spirit's quickening operation and a saving union with Christ by our exercise of faith. But the favoured one is left in this world, and a sinful nature indwells him: how, then, is communion to be maintained between him and a holy Christ? For that, there must be a practical union, for “Can two walk together, except they be agreed?” (Amos 3:3). That “agreement” is accomplished just so far as our wills are brought into subjection to Christ's, just so far as we yield to His Lordship or authority over us. “Take My yoke upon you” (Matt. 11:29) is His call to us, and a “yoke” is what unites together in a practical way. There can be no communion with Christ outside the path of obedience, and the obedience He requires is that which flows from love and gratitude.
Now there are two chief means Divinely appointed for the maintenance of our practical union with Christ, namely, His precepts and His promises. In the one we learn His will, in the other we see His heart: in the one are directions concerning our duty, in the other is comfort and cheer. Whatever be our circumstances, there are precepts to counsel us, and promises to sustain. Yet let it be pointed out that no matter how plainly our duties are set forth in the Scriptures, nor how well-suited the promises be to our varied cases in this world, and no matter how diligently we apply ourselves to the one or the other, they will yield us no relief from the incubus of the flesh until by faith we draw enabling grace from the “fullness” which is in Christ for us (John 1:16). “The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Gal. 2:20): faith in His person, in His mediatorial office, in His compassion, in His power.
Having been brought into vital union with Christ our privilege is to continue in communion with Him; having “come unto” Him, our duty is now to “abide in” Him. Yes, says the reader, that would be very simple if I no longer had any indwelling corruptions to plague me; but alas, it is but hypocrisy for me to talk about enjoying present communion with a holy Christ. Be careful, dear friend, lest you be found arraigning the wisdom and goodness of God. Has not He left the “flesh” within you?—had He deemed it most for His glory and your good, He would certainly have eradicated it. Has He made no provision for His failing people to have fellowship with His blessed Son while they groan because of their sinful nature and its ceaseless activities? Weigh well that question, and go slow in saying that present communion with the eternal Lover of your soul is not for you.
The above difficulty finds its solution in experimental union with Christ. This we entered into at considerable length, because it is at this point that Christians experience so much difficulty. It is hard for them to realise that “there is a Friend which sticketh closer than a brother,” whose love for us never wavers, and whose ear is ever open to our most distressful cry. But experimental communion with Christ must be “in the light” (1 John 1:5-7): there must be perfect openness and reality in all our approaches to and dealings with Christ. If we come to Him as impoverished beggars, He will not turn us away; if we come as conscious and confessed lepers, He will not scorn us; but if we give way to a Laodicean spirit and pretend to be what we are not, He will ignore us.
Experimental communion with Christ consists in basking in the sunshine of His conscious presence: sitting at His feet and receiving from Him as Mary did (Luke 10:39), leaning upon His bosom as John did (John 13:23)—and they were of “like passions” as we! The more we are engaged in contemplating and resting in Christ's wondrous and unchanging love, the more will our poor hearts be warmed and our affections drawn out unto Him. Yes, but when I have neglected this privilege, and my heart has grown cold, and I have wandered far from Him, then what am I to do? Do exactly as you did at first: come to Him as the “Friend of publicans and sinners” (Matt. 11:19), cast yourself anew upon His mercy, acknowledge to Him your vileness, ask Him to wash away the filth of your iniquities, plead before Him the promises found in Jeremiah 3:12 and Hosea 14:4, and count upon His faithfulness to do as He has said. Remember that the precious blood of the Lamb is the only sufficient antidote for a wounded conscience: it is by new acts of faith in that blood we experience afresh its virtue.
The cessation of our strivings against sin, the toleration of temptations to sin, allowed indulgence in any sin, snaps this sensitive experimental communion. The loss of our fellowship with Christ is to the believer's soul what the extinction of sight or the absence of light would be to the body. The body might in such a case continue to discharge some of its functions, yet nothing could compensate for the loss of vision. So the soul, deprived of conscious communion with Christ, may, in a measure, perform some spiritual functions but it will go mourning after its lost treasure. The joy of the Lord is the believer's strength (Neh. 8:16), and his joy is commensurate with his fellowship with Christ (1 John 3:4). If, then, fellowship with Him be broken, the joy of salvation is lost (Psa. 51:12) as poor David discovered; nor can that joy be regained, till things are put right with the Lord, as the Psalmist also proved.
The only thing which closes our way against renewed communion with Christ is unrepented and unconfessed sins: they are to be renounced by godly sorrow, by contrite acknowledgment, by a return to the path of obedience. “They looked unto Him, and were lightened” (Psa. 34:5): “looked” in faith, and were “lightened” by the removal of their load of conscious guilt. Yet let it be pointed out that there must be real diligence and earnestness of soul when seeking restoration of experimental fellowship, for no slothful and formal effort will suffice. “By night on my bed I sought Him whom my soul loveth: I sought Him, but I found Him not” (Song. 3:1): then is the soul to give way to despair? No, “I will rise now, and go about the city in the streets, and in the broad ways I will seek Him whom my soul loveth: I sought Him, but I found Him not” (v. 2): ah, the Lord tests us! “The watchmen that go about the city found me: to whom I said, Saw ye Him whom my soul loveth? It was but a little while that I passed from them, but I found Him whom my soul loveth: I beheld Him, and would not let Him go” (Song. 3:3, 4)—that was perseverance rewarded. “O LORD God of my salvation, I have cried day and night before Thee: let my prayer come before Thee, incline Thine ear unto my cry” (Psa. 88:1, 2): yes “day and night” there was intensity and importunity!
Finally, remember that the Lord Jesus is the great Physician, Divinely qualified for every wound, malady, want, which sin has wrought in us. Who needs Christ more than yourself, when you feel such a vile wretch? Who is there that Christ can get more glory from than by bearing with and cleansing such a one as you! The Holy Spirit makes the saint feel sin continually, that he may go continually to the Saviour. The wound is opened afresh to your view, that you may remember afresh it is by His “stripes” you are healed. It is the special office-work of the Spirit to continually convict us of sin, and make us inwardly acquainted with it, to the intent that we make more and more use of Christ, who is the alone remedy for every part of our spiritual disease.
Many suppose they cannot grow in grace and thrive spiritually unless they are full of comfort, peace and joy. But that is a great mistake. Growth in grace is a growing in humility, and thriving spiritually is to decrease in self-love and self-complacency. It is the great work of the blessed Spirit to humble our proud hearts, and this He does by showing us more and more of our nothingness, our utter unworthiness, our rottenness, and this in order to pave the way for exalting Christ, by showing how perfectly suited He is for our every case—for He has mercy on the leper who comes to Him! The Spirit makes us acquainted with our unutterable depravity and misery, that He may show us Christ's love and mercy. He brings to light our foulness, that He may proclaim the everlasting virtue of Christ's blood. He shows us our emptiness, to make us long after Christ's fullness.
Let it be duly borne in mind that now is the season of the Church's humiliation, and that those of its members still upon earth have not yet entered into their glorified state. It is very striking to observe that in this too the Church is conformed to the experiences of her Head. “The path of the Just is as the shining light, that shineth more and more unto the perfect day” (Prov. 4:18), which is true alike of both the Redeemer and the redeemed. By the sovereign grace of God, His elect have been brought into the place of unchanging blessing, yet the manifestation of this and their actual enjoyment of it, is experienced gradually, little by little. Then let not the tried and troubled Christian be unduly discouraged because, at present, his waterpot contains only water, and that oftentimes a filthy scum rises to the surface of it. It shall not ever be thus.
Christ is our Pattern in all things, as well as the Forerunner. The servant is not above his Master, but must follow His steps. Now a careful study of Christ's history reveals four distinct stages concerning His glory. First, there was His primo-primitive glory as the God-man, in the predestinating purpose of God. Not only did God behold in the glass of His decrees the Man taken into union by His Son, so that He could say, “Behold My Servant, whom I uphold; Mine Elect, in whom My soul delighteth: I have put My Spirit upon Him” (Isa. 42:1) this was in eternity past; “He shall bring forth judgment to the Gentiles” was to occur in the time state; but Christ, as God-man, had a covenant subsistence and was endowed with a glory which far excelled that of the angels. It was to that Christ had reference when He prayed, “And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was” (John 17:5).
That “glory” was His mediatorial glory, for He never relinquished His essential glory as the second Person of the Trinity: He could not do so without ceasing to be God. Thus, the first and original state of Christ was one of celestial glory. So it was with the Church, for the correspondence is perfect at every point, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ” (Eph. 1:3): that too was “before the world began,” for the next verse goes on to state, “according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him”! And again we read, “Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim. 1:9).
Second, there was His humiliation state, when He who was rich for our sakes became poor. The Lord of angels took upon Him the form of a servant. His glory was so veiled, the degradation into which He descended was so deep, that when here He “had not where to lay His head.” The state into which He had entered was such that He became “The man of sorrows and acquainted with grief.” So it is with His Church collectively, and with its members individually. It is “through much tribulation” that we “enter into the kingdom of God” (Acts 14:22). Sorrow and grief are our present portion: answerable, in our measure, to that through which the Head passed.
Third, there is His state of exaltation. This He entered into upon His ascension, when He was “received up into glory” (1 Tim. 3:16). He has been crowned “with honour and glory” and set “over the creation of God” (Heb. 2:7). Yet, as that passage goes on to say, “But now we see not yet all things put under Him.” No, at present He is “From henceforth expecting till His enemies be made His footstool” (Heb. 10:13). Moreover, Christ still lacks the completed and glorified Church, which is His “fullness” (Eph. 1:23). Agreeably to this, when we leave this world, we go to be with Christ which is “far better”; nevertheless, we still lack our glorified bodies—the perfect state is yet future.
Fourth, there is the ultimate and eternal glory of Christ, but He will not enter into that apart from His Church. The final glorification of both shall occur at the same time. God considers nothing too good or too much for the Bride of His Son, and He will yet endow and enrich her with every spiritual blessing, not only in order to fit her as a suitable Spouse, but elevating her to a state of holiness and happiness, honour and glory, beyond all human and angelic thought, so as to satisfy His own heart as well, and display to all eternity the exceeding riches of His wisdom and grace, and the height and depth, breadth and length of His love toward her. Then shall the glorified Head be glorified in His Body and admired by all them that believe. Then will be fully manifested the original super-creation glory of God's elect.
The future glory of the righteous in Heaven is of such a character that they will be so united unto God Himself, through Christ the God-man as the Medium of it, as for Him to make such a communication of blessedness through our Head, that in the issue of it we shall be “filled with all the fullness of God” (Eph. 3:19). It scarcely needs pointing out that those prayers of the Apostle which are recorded in Scripture were indicted by the Holy Spirit, and therefore their several petitions are to be regarded by us as so many Divine promises, which, though realised by us in some measure now, will receive their perfect fulfillment in the future. Thus it will be with this most remarkable expression: in the Eternal State the elect shall be granted such communion with the Blessed Three that they will be filled with the life, the light, the love of God.
It is through Christ, yet it is by the Spirit, that we have all our knowledge of God. “The Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God” (1 Cor. 2:10, 11). The Spirit dwells in the hearts of believers now on earth, and He will dwell in them in Heaven to all eternity. Therefore is He denominated “The Spirit of glory” (1 Peter 4:14), for that title looks forward to His special relation to us in the unending future. Each Person in the Godhead will therefore have a distinctive part and place in connection with the everlasting bliss of the Church. We shall behold the Father's face (i.e., His revealed perfections), and Christ will be the Medium through which He shines, yet it is by the Spirit we shall be “filled with all the fullness of God.” That will be the climax of grace, the consummation of our salvation, and the very zenith of joyous privilege and bliss.
How incapable we are of forming any adequate conception of what it will mean for a soul to be “filled with all the fullness of God!” Not that the finite will ever contain or encompass the Infinite, yet the holy and glorious One shall completely possess and abundantly satisfy our entire beings, spirit and soul and body. The renowned Puritan, Thomas Goodwin illustrated this by the following simile: “So fill you, as the fire of a hot furnace doth a small piece of iron cast into it, when not dissolving it, or converting it into fire itself, yet you see not nor discern the iron, but it appears to be all fire. So the ever-blessed Three will be all in all to saints in Heaven, as to fill, penetrate, and so thoroughly possess their understandings, as for them not to mind or think of themselves or of the glory they are possessed of, through their being swallowed up in the thoughts and enjoyment of the glory of the co-equal Three shining on and in and through them.
Christ will everlastingly delight in the Church, and the Church will everlastingly delight in Him. There will be mutual intercourse, an unrestrained opening of heart one to another. In communion communications are made by both parties. One party bestows favour upon another, and the recipient reciprocates by giving back to the donor, according to the benefit received, grateful acknowledgment: those communications, from both sides, flowing from love and union. Thus we read, “Now ye Philippians know that....no church communicated with me as concerning giving and receiving, but ye only” (4:15). Paul and the Philippian saints were united in heart and had spiritual fellowship together in the Gospel (1:5). Out of love to him, they communicated in a temporal way, they being the active givers, he the passive receiver. Then, in return for their kindness, the Apostle communicated by acknowledging their beneficence, thanking them for it. This may help us a little to form some idea of what our communion with Christ in Heaven will be like. As the vine conveys sap to the branch, so the branch responds by bearing leaves and fruit. Christ will continue to be the Giver, and we be the receivers, yet this will issue in the overflowing of our love, and in return we shall pour out praise and thanksgiving, adoration and worship.
“He and I in one bright glory
Endless bliss shall share:
Mine, to be forever with Him;
His, that I am there.”
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