OR, THE COMMUNION OF COMMUNICATION.
I would cause Thee to drink of spiced wine of the juice of my pomegranate."--Solomon's Song viii. 2.
And of His fulness have all we received, and grace for grace."--John i. 16.
THE immovable basis of communion having been laid of old in the eternal union which subsisted between Christ and His elect, it only needed a fitting occasion to manifest itself in active development. The Lord Jesus had for ever delighted Himself with the sons of men, and he ever stood prepared to reveal and communicate that delight to His people; but they were incapable of returning His affection or enjoying His fellowship, having fallen into a state so base and degraded, that they were dead to Him, and careless concerning Him. It was therefore needful that something should be done for them, and in them, before they could hold converse with Jesus, or feel concord with Him. This preparation being a work of grace and a result of previous union, Jesus determined that, even in the preparation for communion, there should be communion. If they must be washed before they could fully converse with Him, He would commune with them in the washing; and if they must be enriched by gifts before they could have full access to Him, He would commune with them in the giving.
He has therefore established a fellowship in imparting His grace, and in partaking of it.
This order of fellowship we have called "The Communion of Communication," and we think that a few remarks will prove that we are not running beyond the warranty of Scripture.
The word koinwnia, or communion, is frequently employed by inspired writers in the sense of communication or contribution.
When, in our English version, we read, "For it hath pleased them of Macedonia and Achaia to make _a certain contribution_ for the poor saints which are at Jerusalem" (Romans xv. 26), it is interesting to know that the word koinonia used, as if to show that the generous gifts of the Church in Achaia to its sister Church at Jerusalem was a communion. Calvin would have us notice this, because, saith he, "The word here employed well expresses the feeling by which it behoves us to succour the wants of our brethren, even because there is to be a common and mutual regard on account of the union of the body." He would not have strained the text if he had said that there was in the contribution the very essence of communion. Gill, in his commentary upon the above verse, most pertinently remarks, "Contribution, or communion, as the word signifies, it being one part of the communion of churches and of saints to relieve their poor by communicating to them." The same word is employed in Hebrews xiii. 16, and is there translated by the word "_communicate_." "But to do good, and to communicate, forget not: for with such sacrifices God is well pleased." It occurs again in 2 Corinthians ix. 13, "And for your liberal _distribution_ unto them, and unto all men;" and in numerous other passages the careful student will observe the word in various forms, representing the ministering of the saints to one another as an act of fellowship. Indeed, at the Lord's supper, which is the embodiment of communion, we have ever been wont to make a special contribution for the poor of the flock, and we believe that in the collection there is as true and real an element of communion as in the partaking of the bread and wine. The giver holds fellowship with the receiver when he bestows his benefaction for the Lord's sake, and because of the brotherhood existing between him and his needy friends. The teacher holds communion with the young disciple when he labours to instruct him in the faith, being moved thereto by a spirit of Christian love. He who intercedes for a saint because he desires his well-being as a member of the one family, enters into fellowship with his brother in the offering of prayer. The loving and mutual service of church-members is fellowship of a high degree. And let us remember that the recipient communes with the benefactor: the communion is not confined to the giver, but the heart overflowing with liberality is met by the heart brimming with gratitude, and the love manifested in the bestowal is reciprocated in the acceptance.
When the hand feeds the mouth or supports the head, the divers members feel their union, and sympathize with one another; and so is it with the various portions of the body of Christ, for they commune in mutual acts of love.
Now, this meaning of the word communion furnishes us with much instruction, since it indicates the manner in which recognized fellowship with Jesus is commenced and maintained, namely, by giving and receiving, by _communication_ and reception.
The Lord's supper is the divinely-ordained exhibition of communion, and therefore in it there is the breaking of bread and the pouring forth of wine, to picture the free gift of the Saviour's body and blood to us; and there is also the eating of the one and the drinking of the other, to represent the reception of these priceless gifts by us. As without bread and wine there could be no Lord's supper, so without the gracious bequests of Jesus to us there would have been no communion between Him and our souls: and as participation is necessary before the elements truly represent the meaning of the Lord's ordinance, so is it needful that we should receive His bounties, and feed upon His person, before we can commune with Him.
It is one branch of this mutual communication which we have selected as the subject of this address. "Looking unto Jesus," who hath delivered us from our state of enmity, and brought us into fellowship with Himself, we pray for the rich assistance of the Holy Spirit, that we may be refreshed in spirit, and encouraged to draw more largely from the covenant storehouse of Christ Jesus the Lord.
We shall take a text, and proceed at once to our delightful task. "_And of His fulness have all we received, and grace for grace_." (John i. 16.)
