Part 2, Chapter 1: The Grace of Christ — General Description

Of the fellowship which the saints have with Jesus Christ the Son of God. That they have such a fellowship proved (1 Corinthians 1:9; Revelation 3:20; Song of Solomon 2:1-7) opened. Proverbs 9:1-5.

Of that distinct communion which we have with the person of the Father, we have treated in the foregoing chapters; we now proceed to the consideration of that which we have with his Son, Jesus Christ our Lord. Now the fellowship we have with the second person, is with him as mediator, in that office whereunto by dispensation he submitted himself for our sakes, being made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons (Galatians 4:4-5). And herein I shall do these two things:

- 1. Declare that we have such fellowship with the Son of God. - 2. Show wherein that fellowship, or communion does consist.

For the first, I shall only produce some few places of Scripture to confirm it, that it is so. 1 Corinthians 1:9: God is faithful by whom you were called to the fellowship of his Son, Jesus Christ our Lord. This is that whereunto all the saints are called, and wherein by the faithfulness of God they shall be preserved, even fellowship with Jesus Christ our Lord. We are called of God the Father as the Father, in pursuit of his love, to communion with the Son, as our Lord.

Revelation 3:20: Behold I stand at the door and knock, if any man hear my voice and open the door, I will come in to him, and sup with him, and he with me. Certainly this is fellowship, or I know not what is; Christ will sup with believers, he refreshes himself with his own graces in them, by his Spirit bestowed on them. The Lord Christ is exceedingly delighted in tasting of the sweet fruits of the Spirit in the saints. Hence is that prayer of the spouse that she may have something for his entertainment, when he comes to her. Song of Solomon 4:16, Awake O north wind, and come thou south, blow upon my garden, that the spices thereof may flow out, let my beloved come into his garden, and eat his pleasant fruits. The souls of the saints are the garden of Jesus Christ, the good ground (Hebrews 6:7-8). A garden for delight: he rejoices in them, his delights are with the sons of men (Proverbs 8:31), and he rejoices over them (Zephaniah 3:17). And a garden for fruit, yea pleasant fruit. So he describes it (Song of Solomon 4:12-14): A garden enclosed is my sister my spouse, a spring shut up, a fountain sealed; your plants are an orchard of pomegranates with pleasant fruits, camphire with spikenard, spikenard and saffron, calamus, and cinnamon, with all trees of frankincense, myrrh, and aloes; with all chief fruits. Whatever is sweet and delicious for taste, whatever savory and odoriferous, whatever is useful and medicinal, is in this garden. There is all manner of spiritual refreshments of all kinds whatever, in the souls of the saints for the Lord Jesus. On this account is the spouse so earnest in the prayer mentioned for an increase of these things, that her beloved may sup with her as he has promised. Awake O north wind, and so on. Oh that the breathings and workings of the Spirit of all grace, might stir up all his gifts and graces in me, that the Lord Jesus the beloved of my soul may have meet and acceptable entertainment from me. God complains of want of fruit in his vineyard (Isaiah 5:3; Hosea 10:1). Want of good food for Christ's entertainment, is that the spouse feared, and labors to prevent. A barren heart is not fit to receive him. And the delight he takes in the fruits of the Spirit, is unspeakable. This he expresses at large, chapter 5:1. I am come, says he, I have eaten, I am refreshed. He calls it the fruit of his sweetnesses; or most pleasant to him. Moreover, as Christ sups with his saints, so he has promised they shall sup with him, to complete the fellowship that they have with him. Christ provides for their entertainment in a most eminent manner. There are beasts killed, and wine is mingled, and a table furnished (Proverbs 9:2). He calls the spiritual dainties that he has for them a feast, a wedding, a feast of fat things, wine upon the lees, and so on. The fatted calf is killed for their entertainment. Such is the communion, and such is the mutual entertainment of Christ and his saints in that communion.

Song of Solomon 2:1-7: I am the rose of Sharon, and the lily of the valleys. As the lily among the thorns, so is my love among the daughters: as the apple tree among the trees of the wood, so is my beloved among the sons: in his shadow I delighted and sat down, and his fruit was sweet to my taste, and so on.

In the two first verses you have the description that Christ gives, first of himself, then of his church. Of himself verse 1, that is, what he is to his spouse: I am the Rose of Sharon, and the Lily of the Valleys. The Lord Christ is in the Scripture compared to all things of eminency in the whole creation. He is in the heavens the sun, and the bright morning star: as the lion among the beasts, the Lion of the tribe of Judah. Among the flowers of the field, here, he is the rose, and the lily. The two eminencies of flowers, sweetness of savor, and beauty of color are divided between these. The rose for sweetness, and the lily for beauty (Solomon in all his glory was not arrayed as one of these) have the preeminence. Further he is the Rose of Sharon, a fruitful plain, where the choicest herds were fed (1 Chronicles 27:29), so eminent that it is promised to the church, that there shall be given unto her the excellency of Sharon (Isaiah 35:2). This fruitful place doubtless brought forth the most precious roses. Christ in the savor of his love, and in his righteousness (which is as the garment wherein Jacob received his blessing, giving forth a smell as the smell of a pleasant field, Genesis 27:27) is as this excellent rose, to draw and allure the hearts of his saints unto him. As God smelled a sweet savor from the blood of his atonement (Ephesians 5:2), so from the graces wherewith for them he is anointed, his saints receive a refreshing cherishing savor (Song of Songs 1:2). A sweet savor expresses that which is acceptable and delightful (Genesis 8:21). He is also the Lily of the Valleys, that of all flowers is the most eminent in beauty (Matthew 6:29). Most desirable is he for the comeliness and perfection of his person, incomparably fairer than the children of men, of which afterwards. He then being thus unto them, abundantly satiating all their spiritual senses, their refreshment, their ornament, their delight, their glory; in the next verse he tells us what they are to him: As the Lily among the thorns, so is my beloved among the Daughters. That Christ and his church are likened unto, and termed the same thing, (as here the Lily) is, as from their union by the indwelling of the same Spirit, so from that conformity and likeness that is between them, and whereunto the saints are appointed. Now she is a lily, very beautiful unto Christ; as the lily among the thorns. 1. By the way of eminency: as the lily excels the thorns, so do the saints all others whatever in the eye of Christ. Let comparison be made, so will it be found to be. And 2. by the way of trial: the residue of the world, being pricking briers and grieving thorns to the house of Israel (Ezekiel 28:24). The best of them is a brier, and the most upright of them sharper than a thorn hedge (Micah 7:4). And thus are they among the daughters; even the most eminent collections, of the most improved professors, that are no more but so. There cannot be in any comparison, a greater exaltation of the excellency of any thing. So then is Christ to them indeed, verse 1. So are they in his esteem, and indeed, verse 2. How he is in their esteem and indeed, we have verse 3.

As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight and his fruit was sweet to my taste. To carry on this intercourse, the spouse begins to speak her thoughts of, and to show her delight in the Lord Christ. And as he compares her to the lily among the thorns, so she him to the apple tree among the trees of the wood: and she adds this reason of it, even because he has the two eminent things of trees, which the residue of them have not: 1. Fruit for food. 2. Shade for refreshment: of the one she eats, under the other she rests, both with great delight. All other sons, either angels, the sons of God by creation (Job 1:6; 38:7) or the sons of Adam, the best of his offspring, the leaders of those companies, which verse 2 are called daughters; or sons of the old creation, the top branches of all its desirable things, are to a hungry, weary soul, (such alone seek for shade and fruit) but as the fruitless, leafless trees of the forest, which will yield them neither food nor refreshment. In Christ, says she, there is fruit, fruit sweet to the taste. Yes, his flesh is meat indeed, and his blood is drink indeed (John 6:55). Moreover he has brought forth that everlasting righteousness, which will abundantly satisfy any hungry soul after it has gone to many a barren tree for food, and has found none. Besides he abounds in precious and pleasant graces, whereof I may eat, yes he calls me to do so, and that abundantly. These are the fruits that Christ bears. They speak of a tree that brings forth all things needful for life in food and raiment. Christ is that tree of life, which has brought forth all things that are needful unto life eternal: in him is that righteousness which we hunger after: in him is that water of life, which whoever drinks of, shall thirst no more. Oh how sweet are the fruits of Christ's mediation to the faith of his saints. He that can find no relief in mercy, pardon, grace, acceptance with God, holiness, sanctification, and so forth, is an utter stranger to these things, (wine in the lees) that are prepared for believers. Also he has shades for refreshment and shelter. Shelter from wrath without, and refreshment because of weariness from within. The first use of the shade, is to keep us from the heat of the sun, as did Jonah's gourd. When the heat of wrath is ready to scorch the soul; Christ interposing bears it all; under the shadow of his wings, we sit down constantly, quietly, safely putting our trust in him. And all this with great delight. Yes, who can express the joy of a soul safe shadowed from wrath, under the covert of the righteousness of the Lord Jesus? There is also refreshment in a shade from weariness: he is as the shadow of a great rock in a weary land (Isaiah 32:2). From the power of corruptions, trouble of temptations, distress of persecutions, there is in him quiet rest and repose (Matthew 11:27-28).

Having thus mutually described each other, and so made it manifest, that they cannot but be delighted in fellowship and communion: in the next verses that communion of theirs is at large set forth and described. I shall briefly observe four things therein.

1. Sweetness. 2. Delight. 3. Safety. 4. Comfort.

Sweetness: he brought me to the banqueting house, or house of wine. It is all set forth under expressions of the greatest sweetness and most delicious refreshment: flagons, apples, wine, and so forth. These are the preparations of grace and mercy, love, kindness, and supplies revealed in the gospel, declared in the assemblies of the saints, and exhibited by the Spirit. This love is better than wine (Song of Solomon 1:1); it is not in meats and drinks, but righteousness and peace and joy in the Holy Spirit (Romans 14:17). Whether these houses of wine be the Scriptures, the gospel, or the ordinances dispensed in the assemblies of the saints, or any eminent and signal manifestations of special love — it is all one. The grace exhibited by Christ in his ordinances is refreshing, strengthening, comforting, and full of sweetness to the souls of the saints; and thus Christ makes all his assemblies to be banqueting houses, and there he gives his saints entertainment.

Delight: the spouse is quite ravished with the sweetness of this entertainment, finding love and care and kindness bestowed by Christ in the assemblies of the saints; hence she cries out (verse 5), "Stay me with flagons, comfort me with apples, for I am sick of love." Upon the discovery of the excellency and sweetness of Christ in the banqueting house, the soul is instantly overpowered and cries out to be made partaker of the fullness of it. She is sick of love — not fainting for want of a sense of love under the apprehension of wrath, but overcome with the mighty actings of that divine affection after she had once tasted of the sweetness of Christ in the banqueting house. When a person is fainting, two things are to be done: strength is to be used to support him that he sink not to the ground, and comfortable things are to be applied to refresh his spirits. So the soul overpowered and fainting with the force of its own love prays for strengthening grace to support it, and consolations of the Holy Spirit to content and revive it until it comes to a full enjoyment of Christ. And thus sweetly and with delight is this communion carried on.

Safety: his banner over me was love (verse 4). The banner is an emblem of safety and protection, a sign of the presence of a host; persons belonging to an army encamp under their banner in security. Christ has a banner for his saints, and that banner is love — all their protection is from his love, and they shall have all the protection his love can give them. This safeguards them from hell, death, and all their enemies; whatever presses on them, it must pass through the banner of the love of the Lord Jesus. They have then great spiritual safety, which is another ornament or excellency of their communion with him.

Supportment and consolation (verse 6): his left hand is under my head, and his right hand does embrace me. Christ here has the posture of a most tender friend towards one in sickness and sadness; the soul faints with love, with spiritual longings after the enjoyment of his presence, and Christ comes in with his embraces. He nourishes and cherishes his church (Ephesians 5:29). The hand under the head is supportment — sustaining grace in pressures and difficulties; and the hand that embraces, the hand upon the heart, is joy and consolation. Now thus to lie in the arms of Christ's love, under a perpetual influence of supportment and refreshment, is certainly to hold communion with him.

In brief, this whole book is taken up in the description of the communion that is between the Lord Christ and his saints, and therefore it is very needless to take from it any more particular instances thereof.

I shall only add that of Proverbs 9:1-5: Wisdom has built her house, she has hewn out her seven pillars; she has killed her beasts, she has mingled her wine, she has also furnished her table; she has sent forth her maidens, she cries upon the highest places of the city: whoever is simple, let him turn in here; as for him that lacks understanding she says to him, come eat of my bread and drink of the wine that I have mingled.

The Lord Christ, the eternal wisdom of the Father — who of God is made unto us wisdom — erects a spiritual house wherein he makes provision for the entertainment of those guests whom he so freely invites. His church is the house which he has built on a perfect number of pillars, that it might have a stable foundation. His slain beasts and mingled wine wherewith his table is furnished are those spiritual rich things of the gospel which he has prepared for those who come in upon his invitation. Surely to eat of this bread and drink of this wine which he has so graciously prepared is to hold fellowship with him, for in what ways or things is there nearer communion than in such.

I might further evince this truth, by a consideration of all the relations wherein Christ and his saints do stand, which necessarily require that there be a communion between them, if we do suppose they are faithful in those relations: but this is commonly treated on, and something will be spoken to it, in one signal instance afterwards.

Of the fellowship which the saints have with Jesus Christ the Son of God. That they have such a fellowship proved — 1 Corinthians 1:9; Revelation 3:20; Song of Solomon 2:1-7 opened. Proverbs 9:1-5.

Having treated the distinct communion we have with the person of the Father in the preceding chapters, we now turn to the communion we have with His Son, Jesus Christ our Lord. The fellowship we have with the second person is with Him as Mediator — in that office which, by divine arrangement, He took on for our sake, being made of a woman, made under the law, to redeem those who were under the law, so that we might receive the adoption as sons (Galatians 4:4-5). In treating this, I will do two things:

1. Declare that we have such fellowship with the Son of God. 2. Show what that fellowship or communion consists of.

For the first, I will only bring forward a few Scripture passages to confirm the fact. 1 Corinthians 1:9: God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord. This is what all the saints are called to, and in which by the faithfulness of God they will be kept — fellowship with Jesus Christ our Lord. We are called by God the Father, as Father, acting out His love, to communion with the Son as our Lord.

Revelation 3:20: Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will eat with him, and he with Me. This is certainly fellowship — if there is such a thing. Christ will eat with believers: He refreshes Himself in His own graces that He has given them by His Spirit. The Lord Christ is greatly delighted in tasting the sweet fruits of the Spirit in the saints. This is why the bride prays that she may have something prepared for His reception when He comes to her. Song of Solomon 4:16: Awake, O north wind, and come, wind of the south; make my garden breathe out its fragrance; let my beloved come into his garden and eat its choice fruits. The souls of the saints are the garden of Jesus Christ — the good ground (Hebrews 6:7-8). A garden for delight: He rejoices in them; His delight is with the sons of men (Proverbs 8:31), and He rejoices over them (Zephaniah 3:17). And a garden for fruit — indeed for pleasant fruit. He describes it in Song of Solomon 4:12-14: a garden locked is my sister, my bride, a rock garden locked, a spring sealed up; your plants are a paradise of pomegranates with choice fruits, henna with nard, nard and saffron, calamus and cinnamon, with all the trees of frankincense, myrrh and aloes, along with all the finest spices. Everything that is sweet and delicious, everything fragrant and savory, everything useful and healing, is in this garden. There is every kind of spiritual refreshment in the souls of the saints for the Lord Jesus. This is why the bride prays so earnestly for an increase of these things — so that her beloved may eat with her as He has promised. 'Awake, O north wind,' and so on. Oh, that the breathings and workings of the Spirit of all grace might stir up all His gifts and graces in me, so that the Lord Jesus, the beloved of my soul, may find a fitting and welcome reception from me. God complains of the lack of fruit in His vineyard (Isaiah 5:3; Hosea 10:1). The lack of good fruit for Christ's reception was what the bride feared and labored to prevent. A barren heart is not fit to receive Him. And the delight He takes in the fruits of the Spirit is beyond description. He expresses this at length in Song of Solomon 5:1: I have come into my garden; I have gathered my myrrh along with my balsam; I have eaten my honeycomb and my honey; I have drunk my wine and my milk. He calls them His own sweetnesses — most pleasing to Him. Moreover, as Christ eats with His saints, so He has promised they shall eat with Him, completing the fellowship they have with Him. Christ prepares for their reception in a most generous way. Beasts are slaughtered, wine is mixed, and a table is set (Proverbs 9:2). He calls the spiritual delicacies He has prepared for them a feast, a wedding banquet, a feast of rich food, wine aged on the lees, and so on. The fattened calf is killed for their welcome. Such is the communion, and such is the mutual hospitality of Christ and His saints in that communion.

Song of Solomon 2:1-7: I am the rose of Sharon, and the lily of the valleys. As the lily among the thorns, so is my darling among the maidens. Like an apple tree among the trees of the forest, so is my beloved among the young men. In his shade I took great delight and sat down, and his fruit was sweet to my taste, and so on.

In the first two verses you have the description Christ gives — first of Himself, then of His church. Of Himself in verse 1 — that is, what He is to His bride: I am the rose of Sharon, and the lily of the valleys. In Scripture, the Lord Christ is compared to everything of eminence in all creation. In the heavens He is the sun and the bright morning star. Among the beasts, the lion — the Lion of the tribe of Judah. Among the flowers of the field, here He is the rose and the lily. The two great excellencies of flowers — sweetness of scent and beauty of color — are divided between these two. The rose for sweetness, and the lily for beauty (Solomon in all his glory was not dressed like one of these) hold the first place. More than this, He is the rose of Sharon — a fruitful valley where the finest herds grazed (1 Chronicles 27:29), so renowned that it is promised to the church that she will be given the glory of Sharon (Isaiah 35:2). That fertile plain undoubtedly produced the finest roses. Christ, in the fragrance of His love and in His righteousness — which is like the garment in which Jacob received his blessing, giving out a scent like that of a rich field (Genesis 27:27) — is like this excellent rose, drawing and alluring the hearts of His saints to Himself. As God received a pleasing aroma from the blood of His atonement (Ephesians 5:2), so from the graces with which Christ is anointed for their sake, His saints receive a reviving and refreshing fragrance (Song of Solomon 1:2). A sweet fragrance expresses what is acceptable and delightful (Genesis 8:21). He is also the lily of the valleys — the most eminent of flowers in beauty (Matthew 6:29). He is supremely desirable for the loveliness and perfection of His person, incomparably more beautiful than the children of men — of which more later. Since He is all of this to them — abundantly satisfying all their spiritual senses, their refreshment, their beauty, their delight, their glory — He next tells us in verse 2 what they are to Him: like a lily among the thorns, so is my darling among the maidens. That Christ and His church are likened to the same thing — here both called the lily — reflects both their union through the indwelling of the same Spirit, and the conformity and likeness between them that the saints are destined to attain. She is a lily, very beautiful to Christ — a lily among the thorns. First, in terms of eminence: as the lily surpasses the thorns, so do the saints surpass all others in the eyes of Christ. Make the comparison, and so it will be found. Second, in terms of the trial they face: the rest of the world are like prickling briers and grieving thorns to the house of Israel (Ezekiel 28:24). The best of them is a brier, and the most upright of them sharper than a thorn hedge (Micah 7:4). This is what they are among the maidens — even the most impressive gatherings of the most developed professors who are no more than that. No comparison could more powerfully exalt the excellence of anything. So Christ is to them in reality (verse 1), and so they are in His estimation and in reality (verse 2). How He is in their estimation and in reality we see in verse 3.

Like an apple tree among the trees of the forest, so is my beloved among the young men. In his shade I took great delight and sat down, and his fruit was sweet to my taste. Carrying on this exchange, the bride now speaks of and shows her delight in the Lord Christ. As He compares her to the lily among the thorns, so she compares Him to the apple tree among the trees of the forest. She gives her reason: He alone among all trees has the two things that matter — fruit for food, and shade for rest. From the one she eats; under the other she rests — both with great delight. All other sons — whether angels, the sons of God by creation (Job 1:6; 38:7), or the sons of Adam, the best of his offspring, the leaders of those companies called 'maidens' in verse 2 — or the highest branches of all creation's desirable things — are, to a hungry and weary soul (and only such know to seek shade and fruit), like the fruitless, leafless trees of the forest, which yield neither food nor refreshment. In Christ, she says, there is fruit — fruit sweet to the taste. His flesh is true food and His blood is true drink (John 6:55). Moreover, He has brought forth that everlasting righteousness that will abundantly satisfy any hungry soul that has gone to many a barren tree for food and found none. Besides this, He abounds in precious and pleasant graces, of which I may eat — and He calls me to do so, and to eat abundantly. These are the fruits Christ bears. People speak of a tree that provides everything needed for life in food and clothing. Christ is that tree of life which has produced everything needed for eternal life. In Him is the righteousness we hunger after; in Him is the water of life, of which whoever drinks will never thirst again. How sweet are the fruits of Christ's mediation to the faith of His saints! Anyone who can find no relief in mercy, pardon, grace, acceptance with God, holiness, and sanctification has never tasted these things — these rich spiritual provisions, like aged wine on the lees — that are prepared for believers. He also has shade for rest and shelter. Shelter from wrath on the outside, and refreshment for weariness on the inside. The first use of shade is protection from the heat of the sun, as Jonah's plant was. When the burning heat of wrath is about to scorch the soul, Christ steps in and bears it all. Under the shadow of His wings we sit down — steadily, quietly, safely — putting our trust in Him. And all this with great delight. Who can express the joy of a soul safely sheltered from wrath under the cover of the righteousness of the Lord Jesus? There is also rest in shade from weariness: He is like the shade of a great rock in a parched land (Isaiah 32:2). From the power of corruption, the trouble of temptation, the distress of persecution — in Him there is quiet rest and repose (Matthew 11:27-28).

Having thus described each other, and shown that they cannot but delight in fellowship and communion together, the following verses set forth and describe that communion at length. I will briefly note four things in it.

1. Sweetness. 2. Delight. 3. Safety. 4. Comfort.

Sweetness: He brought me to the banqueting house, or house of wine. Everything here is expressed in terms of the greatest sweetness and most delicious refreshment — flagons, apples, wine, and so on. These represent the provisions of grace and mercy, love, kindness, and supply revealed in the Gospel, declared in the assemblies of the saints, and made real by the Spirit. This love is better than wine (Song of Solomon 1:1); it consists not in food and drink but in righteousness and peace and joy in the Holy Spirit (Romans 14:17). Whether these banqueting houses are the Scriptures, the Gospel, the ordinances administered in the assemblies of the saints, or any particularly clear and signal manifestation of special love — it is all one. The grace that Christ gives in His ordinances is refreshing, strengthening, comforting, and full of sweetness to the souls of the saints; and so Christ makes every gathering of His saints a banqueting house, where He entertains His guests.

Delight: the bride is quite overwhelmed by the sweetness of this reception — finding love, care, and kindness poured out by Christ in the assemblies of the saints. So she cries out (verse 5): 'Sustain me with raisin cakes, refresh me with apples, for I am lovesick.' Upon tasting the excellence and sweetness of Christ in the banqueting house, the soul is instantly overwhelmed and cries out for more. She is lovesick — not fainting from a lack of any sense of love while dreading wrath, but overcome by the mighty working of divine affection having once tasted the sweetness of Christ in the banqueting house. When a person is fainting, two things must be done: strength must be given to support them so they do not fall, and comforting things must be applied to revive their spirits. So the soul, overwhelmed and fainting under the force of its own love, prays for strengthening grace to support it and for the consolations of the Holy Spirit to satisfy and revive it, until it comes to the full enjoyment of Christ. And so, sweetly and with delight, this communion is carried on.

Safety: His banner over me is love (verse 4). A banner is a symbol of safety and protection — a sign of the presence of an army. Those who belong to that army camp under their banner in security. Christ has a banner for His saints, and that banner is love. All their protection comes from His love, and they receive every protection His love can give them. This shields them from hell, death, and all their enemies. Whatever presses against them must first pass through the banner of the love of the Lord Jesus. They have therefore great spiritual safety — another glory and excellence of their communion with Him.

Support and consolation (verse 6): His left hand is under my head, and His right hand embraces me. Here Christ takes the posture of a most tender friend toward one who is sick and sorrowful. The soul faints with love — with a spiritual longing for His presence — and Christ comes with His embrace. He nourishes and cherishes His church (Ephesians 5:29). The hand under the head is support — sustaining grace in times of pressure and difficulty. The hand that embraces — the hand placed over the heart — is joy and consolation. To lie in the arms of Christ's love like this, under a continual influence of support and refreshment, is indeed to hold communion with Him.

In brief, this entire book is occupied with the description of the communion between the Lord Christ and His saints, and it would be needless to take more particular examples from it.

I will only add Proverbs 9:1-5: Wisdom has built her house; she has hewn out her seven pillars; she has prepared her food, she has mixed her wine; she has also set her table; she has sent out her maidens, she calls from the tops of the heights of the city: whoever is naive, let him turn in here; to him who lacks understanding she says, come, eat of my food and drink of the wine I have mixed.

The Lord Christ, the eternal wisdom of the Father — who of God is made wisdom for us — builds a spiritual house in which He provides entertainment for those guests He so freely invites. His church is the house He has built on a perfect number of pillars, giving it a stable foundation. His slaughtered animals and mixed wine — with which His table is furnished — are those spiritually rich things of the Gospel He has prepared for those who come in at His invitation. Surely to eat of this bread and drink of this wine that He has so graciously prepared is to hold fellowship with Him — for in what ways or things is there nearer communion than in these.

I could further establish this truth by examining all the relationships in which Christ and His saints stand — relationships that necessarily require communion if we suppose both parties are faithful in them. But this is commonly treated elsewhere, and something will be said about it in one prominent instance later.