Part 1, Chapter 1: The Grace of Christ — General Description

That the saints have communion with God. 1 John 1:3 considered to that purpose. Somewhat of the nature of communion in general.

In the first epistle of John, chapter 1, verse 3, the apostle assures those to whom he wrote that the fellowship of believers is with the Father and with his Son Jesus Christ. And this he does with such an unusual kind of expression as bears the force of an asseveration — from which we render it, Truly our fellowship, and so forth.

The outward appearance and condition of the saints in those days being very mean and contemptible — their leaders being accounted as the filth of this world and as the offscouring of all things — the inviting others to fellowship with them and a participation of the precious things which they did enjoy seemed to be exposed to many contrary reasonings and objections. What benefit is there in communion with them? Is it anything else but to be sharers in troubles, reproaches, scorns, and all manner of evils? To prevent or remove these and like exceptions, the apostle gives those to whom he wrote to know — with some earnestness of expression — that notwithstanding all the disadvantages their fellowship lay under to a carnal view, yet in truth it was and would be found to be very honorable, glorious, and desirable in reference to some with whom they held it. For truly, says he, our fellowship is with the Father and with his Son Jesus Christ.

This being so earnestly and directly asserted by the apostle, we may boldly follow him with our affirmation: that the saints of God have communion with him. And an holy and spiritual communion it is, as shall be declared. How this is spoken distinctly in reference to the Father and the Son must afterwards be fully opened and carried on.

By nature, since the entrance of sin, no man has any communion with God. He is light, we are darkness — and what communion has light with darkness? He is life, we are dead. He is love and we are enmity — and what agreement can there be between us? Men in such a condition have neither Christ, nor hope, nor God in the world, Ephesians 2:12, being alienated from the life of God through the ignorance that is in them, Ephesians 4:18. Two cannot walk together unless they are agreed, Amos 3:3. Whilst there is this distance between God and man, there is no walking together for them in any fellowship or communion. Our first interest in God was so lost by sin that there was left to us in ourselves no possibility of recovery. As we had deprived ourselves of all power for a return, so God had not revealed any way of access to himself, or that he could under any consideration be approached by sinners in peace. Not any work that God had made, not any attribute that he had revealed, could give the least light into such a dispensation.

The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto him alone, in whom it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father. Hence this communion and fellowship with God is not in express terms mentioned in the Old Testament. The thing itself is found there; but the clear light of it, and the boldness of faith in it, is discovered in the Gospel, and by the Spirit administered therein. By that Spirit, we have this liberty (2 Corinthians 3:17-18). Abraham was the friend of God (Isaiah 41:8). David a man after his own heart. Enoch walked with him (Genesis 5:24). All enjoying this communion and fellowship for the substance of it: but the way into the holiest was not yet made manifest, while the first tabernacle was standing (Hebrews 9:8). Though they had communion with God, yet they had not a boldness and confidence in that communion. This follows the entrance of our High Priest into the most holy place (Hebrews 4:16; chapter 10:9). The veil also was upon them, that they had not freedom and liberty in their access to God (2 Corinthians 3:15-16). But now in Christ, we have boldness and access with confidence, to God (Ephesians 3:12). This boldness and access with confidence, the saints of old were not acquainted with. By Jesus Christ alone then on all considerations as to being, and full manifestation, is this distance taken away; he has consecrated for us a new and living way (the old being quite shut up) through the veil, that is to say his flesh (Hebrews 10:20), and through him we have an access by one Spirit unto the Father (Ephesians 2:18). We who sometimes were far off, are made nigh by the blood of Christ, for he is our peace (verse 13-14). Of this foundation of all our communion with God, more afterwards and at large. Upon this new bottom and foundation, by this new and living way, are sinners admitted unto communion with God, and have fellowship with him. And truly for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation. To speak a little of it in general; communion relates to things and persons. A joint participation in anything whatever, good or evil, duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same nature gives all men a fellowship or communion therein. Of the elect it is said (Hebrews 2:14), those children partook of, (or had fellowship in with the rest of the world) flesh and blood; the same common nature with the rest of mankind; and therefore Christ also came into the same fellowship. There is also a communion as to state and condition, whether it be good or evil; and this either in things internal and spiritual, such as is the communion of saints among themselves; or in respect of outward things; so was it with Christ and the two thieves, as to one condition, and to one of them in respect of another. They were under the same sentence to the cross (Luke 32:40), companions of the same suffering. They had communion as to that evil condition whereunto they were adjudged. And one of them requested, which he also obtained, a participation in that blessed condition, whereupon our Savior was immediately to enter. There is also a communion or fellowship in actions, whether good or evil. In good is that communion and fellowship in the Gospel, or in the performance and celebration of that worship of God, which in the Gospel is instituted, which the saints do enjoy (Philippians 1:5), which as to the general kind of it, David so rejoices in (Psalm 42:4). In evil was that, wherein Simeon and Levi were brethren (Genesis 49:5). They had communion in that cruel act of revenge and murder. Our communion with God is not comprised in any one of these kinds; of some of them it is exclusive. It cannot be natural. It must be voluntary and by consent: it cannot be of state and conditions, but in actions: it cannot be in the same actions upon a third party, but in a return from one to another. The infinite disparity that is between God and man, made the great philosopher conclude, that there could be no friendship between them. Some distance in the persons holding friendship he could allow; nor could exactly determine the bounds and extent thereof: but that between God and man, in his apprehension left no place for it. Another says indeed, that there is a certain fellowship between God and man. But the general intercourse of providence is all he apprehended: some arose to higher expressions, but they understood nothing whereof they spoke. This knowledge is hid in Christ, as will afterwards be made to appear. It is too wonderful for nature, as sinful and corrupted. Terror and apprehensions of death at the presence of God, is all that it guides unto. But we have, as was said, a new foundation, and a new discovery of this privilege.

Now communion is the mutual communication of such good things, as wherein the persons holding that communion are delighted, bottomed upon some union between them. So it was with Jonathan and David, their souls cleaved to one another (1 Samuel 20:17) in love. There was the union of love between them; and then they really communicated all issues of love mutually: in spiritual things this is more eminent. Those who enjoy this communion have the most excellent union, for the foundation of it; and the issues of that union which they mutually communicate are the most precious and eminent.

Of the union, which is the foundation of all that communion we have with God, I have spoken largely elsewhere, and have nothing further to add thereunto.

Our communion then with God, consists in his communication of himself unto us, with our return unto him, of that which he requires and accepts, flowing from that union which in Jesus Christ we have with him. And it is twofold: first, perfect and complete, in the full fruition of his glory, and total giving up of ourselves to him, resting in him, as our utmost end, which we shall enjoy, when we see him as he is. And second, initial and incomplete, in the first fruits and dawnings of that perfection, which we have here in grace, which only I shall handle.

It is then of that mutual communication in giving and receiving — after a most holy and spiritual manner — which is between God and the saints while they walk together in a covenant of peace ratified in the blood of Jesus, of which we are to treat. And this we shall do, if God permit. In the meantime, praying the God and Father of our Lord and Savior Jesus Christ — who has of the riches of his grace recovered us from a state of enmity into a condition of communion and fellowship with himself — that both he who writes and those who read the words of this mercy may have such a taste of his sweetness and excellencies therein as to be stirred up to a further longing after the fullness of his salvation and the eternal enjoyment of him in glory.

That the saints have communion with God. 1 John 1:3 considered to that purpose. Somewhat of the nature of communion in general.

In his first epistle, chapter 1, verse 3, the apostle assures his readers that the fellowship of believers is with the Father and with His Son Jesus Christ. He does this with an unusual kind of emphasis — the kind that carries the force of a solemn declaration — which is why we translate it as, "Truly our fellowship," and so on.

The outward appearance and condition of the saints in those days was lowly and contemptible. Their leaders were regarded as the filth of the world and the scum of all things. So when the apostle invited others to fellowship with them and to share in the precious things they enjoyed, his invitation was open to many objections. What benefit is there in joining them? Is it anything more than becoming a partner in troubles, reproaches, contempt, and every kind of suffering? To head off these objections, the apostle tells his readers — with real earnestness — that despite all the disadvantages their fellowship appeared to have from a worldly point of view, it was in truth very honorable, glorious, and worth pursuing, because of those with whom it was held. For truly, he says, our fellowship is with the Father and with His Son Jesus Christ.

Since the apostle asserts this so earnestly and directly, we can confidently follow him with our own affirmation: the saints of God have communion with Him. It is a holy and spiritual communion, as will be explained. How this communion is distinct in relation to the Father and the Son will be fully worked out in what follows.

By nature, since the entrance of sin, no one has any communion with God. He is light; we are darkness — and what fellowship does light have with darkness? He is life; we are dead. He is love; we are enmity — and what agreement can exist between us? People in that condition have neither Christ, nor hope, nor God in the world (Ephesians 2:12), being cut off from the life of God through the ignorance that is in them (Ephesians 4:18). Two people cannot walk together unless they are in agreement (Amos 3:3). As long as this distance exists between God and man, there is no walking together in any fellowship or communion. Our original relationship with God was so completely lost through sin that there was no possibility of recovery left in us. We had deprived ourselves of all power to return, and God had not yet revealed any way of access to Himself, or that He could in any way be approached by sinners in peace. Nothing in all of creation, nothing in any of the attributes He had revealed, could give the slightest hint of such a possibility.

The revelation of grace and pardoning mercy — which is the only doorway into this communion — has been entrusted to none other than the One in whom it dwells, by whom it was purchased, through whom it is given out, and who reveals it from the bosom of the Father. This is why this communion and fellowship with God is not explicitly mentioned in the Old Testament. The reality itself is there, but the clear understanding of it, and the bold confidence of faith in it, comes to light in the Gospel and through the Spirit who works through it. By that Spirit we have this freedom (2 Corinthians 3:17-18). Abraham was the friend of God (Isaiah 41:8). David was a man after His own heart. Enoch walked with Him (Genesis 5:24). All of them enjoyed this communion for what it essentially was — but the way into the holiest place had not yet been fully opened while the first tabernacle was still standing (Hebrews 9:8). Though they had communion with God, they did not yet have boldness and confidence in that communion. That confidence comes after our High Priest entered the Most Holy Place (Hebrews 4:16; 10:9). A veil still lay over them, hindering their free and open access to God (2 Corinthians 3:15-16). But now in Christ we have boldness and confident access to God (Ephesians 3:12). This boldness was unknown to the saints of the old covenant. Through Jesus Christ alone — in terms of both its existence and its full revelation — is this distance removed. He has opened for us a new and living way (the old being entirely closed) through the veil, that is, His flesh (Hebrews 10:20), and through Him we have access by one Spirit to the Father (Ephesians 2:18). We who were once far off have been brought near by the blood of Christ, for He is our peace (Ephesians 2:13-14). More will be said about this foundation of all our communion with God. On this new footing, and by this new and living way, sinners are admitted into communion with God and enjoy fellowship with Him. Truly, for sinners to have fellowship with the infinitely holy God is a staggering grace. To say a little about it in general: communion involves persons and things. Sharing in anything together — whether good or evil, duty or enjoyment, nature or action — creates this kind of bond between those who share it. A common share in the same nature gives all people a fellowship in that nature. Of the elect it is said (Hebrews 2:14) that these children shared in flesh and blood — the same human nature as the rest of mankind — and so Christ also entered into that same fellowship. There is also a communion in condition or circumstance, whether good or evil, whether internal and spiritual — such as the fellowship of the saints with one another — or in outward things. So it was with Christ and the two criminals: all three were under the same sentence to the cross (Luke 23:40), companions in that suffering. They shared in that terrible condition to which they had been condemned. One of them asked for, and received, a share in the blessed condition our Savior was about to enter. There is also communion in actions, whether good or evil. In good actions, this is the fellowship in the Gospel — the sharing in the worship of God that has been appointed in the Gospel — which the saints enjoy (Philippians 1:5), and which David rejoiced in so greatly in Psalm 42:4. In evil, there was the fellowship in which Simeon and Levi were brothers (Genesis 49:5): they shared in that cruel act of revenge and murder. Our communion with God does not fit neatly into any one of these categories; some it explicitly excludes. It cannot be a natural fellowship. It must be willing and by mutual agreement. It cannot be merely a shared condition; it must involve action. And it cannot be joint action directed at a third party, but rather a mutual exchange between the two parties themselves. The enormous gap between God and man led one great philosopher to conclude that friendship between them was impossible. He could allow for some degree of difference in persons who hold a friendship, though he could not determine exactly how much — but the distance between God and man, in his view, left no room for it at all. Another philosopher acknowledged a kind of fellowship between God and man, but had in mind nothing more than the general workings of providence. Some others reached for higher language, but did not understand what they were saying. This knowledge is hidden in Christ, as will be shown. It is beyond what fallen and sinful nature can reach. Nature, in its corruption, can only arrive at terror and the dread of death in God's presence. But we have, as was said, a new foundation and a new disclosure of this privilege.

Communion, then, is the mutual sharing of good things — things in which both parties take delight — and it rests on some union between them. This was true of Jonathan and David: their souls were bound to one another (1 Samuel 20:17) in love. The union of love was the foundation, and from it they genuinely shared love's fruit with each other. In spiritual matters, this is all the more profound. Those who enjoy this communion have the most excellent union as its foundation, and the things they mutually share are the most precious and glorious of all.

I have spoken at length elsewhere about the union that is the foundation of all our communion with God, and have nothing further to add here.

Our communion with God, then, consists in His communicating Himself to us, and our returning to Him what He requires and accepts — all flowing from the union we have with Him in Jesus Christ. It takes two forms. First, there is perfect and complete communion — the full enjoyment of His glory and the total giving over of ourselves to Him, resting in Him as our ultimate end, which we will experience when we see Him as He is. Second, there is initial and incomplete communion — the firstfruits and early light of that perfection, which we have here in grace. It is this second kind that I will be addressing.

We are speaking, then, about that mutual communication — in a most holy and spiritual manner — which takes place between God and His saints while they walk together in a covenant of peace sealed in the blood of Jesus. This is what we intend to treat, God willing. In the meantime, we pray to the God and Father of our Lord and Savior Jesus Christ — who, out of the riches of His grace, has brought us from a state of enmity into a condition of communion and fellowship with Himself — that both the writer and the readers of these words of mercy may taste something of His sweetness and excellence in this, and be stirred up to long more deeply for the fullness of His salvation and the eternal enjoyment of Him in glory.