CHAPTER I.—Of the fellowship which the saints have with Jesus Christ the Son of God—.
PART II
CHAPTER I
On the fellowship that the saints have with Jesus Christ the Son of God—Proof of such fellowship, 1 Corinthians 1:9; Revelation 3:20;
Song of Solomon 2:1–7 explained; also Proverbs 9:1–5.
In the previous chapters, we discussed the distinct communion we have with the person of the Father. Now we will turn our attention to the fellowship we have with His Son, Jesus Christ our Lord. Our fellowship with the second person is through Him as the Mediator, in the office to which He willingly submitted for our sake. He "was 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). In this regard, I will do two things: I. Declare that we have such fellowship with the Son of God. II. Explain the nature of that fellowship or communion:
I. First, I will present a few passages of Scripture to confirm that it is indeed so: 1 Corinthians 1:9, "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." This is the calling of all the saints, and by God's faithfulness, they will be preserved in fellowship with Jesus Christ our Lord. We are called by God the Father, who, out of His love, invites us to have 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 will sup with him, and he with me." Without a doubt, this is fellowship, or else I don't know what it is. Christ will dine with believers; He refreshes Himself with His own graces in
them through the Holy Spirit bestowed upon them. The Lord Christ takes great delight in tasting the sweet fruits of the Spirit in the saints. This is why the bride earnestly prays for her garden to bring forth something for His enjoyment when He comes to her, as expressed in the 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 fertile ground (Hebrews 6:7) that brings Him joy. "His delights are with the sons of men" (Proverbs 8:31), and "He rejoices over them"
(Zephaniah 3:17). It is a garden that bears pleasant and delightful fruit, as described in the Song of Solomon 4:12–14. Every sweet and delicious taste, every savory and fragrant aroma, and everything useful and healing can be found in this garden. There is a variety of spiritual refreshments of all kinds in the souls of the saints, ready for the Lord Jesus. This is why the bride fervently prays for an increase in these things so that her Beloved may dine with her, as He has promised. "Awake, O north wind" and so on, "O 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 have suitable and pleasing enjoyment from me!" God complains of a lack of fruit in His vineyard (Isaiah 5:2; Hosea 10:1). The bride feared and endeavored to prevent the lack of good food for Christ's enjoyment. A barren heart is not fit to receive Him. The delight He takes in the fruit of the Spirit is indescribable. He expresses this in detail in the Song of Solomon 5:1, saying, "I am come; I have eaten, I am refreshed." He calls it "the fruit of his sweetness" or what is most pleasing to Him. Moreover, just as Christ dines with His saints, He has promised that they shall dine with Him, completing the fellowship they have with Him. Christ provides for their entertainment in an exceptional manner. Animals are slaughtered, wine is mixed, and a table is prepared, as stated in Proverbs 9:2. He
refers to the spiritual delights He has for them as a "feast," a "wedding," "a feast of rich food, a feast of well-aged wine," and so on.
The fatted calf is killed for their entertainment. This is the communion and mutual enjoyment 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 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. I sat down under his shadow with great delight, and his fruit was sweet to my taste," and so on. In the first two verses, you have the description that Christ gives, first of Himself and then of His church. He describes Himself in verse 1, expressing what He is to His bride: "I am the rose of Sharon, and the lily of the valleys." In the Scriptures, the Lord Christ is compared to all things of eminence in creation. In the heavens, He is the sun and the bright morning star; among beasts, He is the lion of the tribe of Judah; among flowers, here He is the rose and the lily. The rose is renowned for its fragrance, and the lily for its beauty ("Solomon in all his glory was not arrayed like one of these"). Christ, in the aroma of His love and righteousness (which is like the garment in which Jacob received his blessing and had a fragrance like a pleasant field, Genesis 27:27), is like this excellent rose, attracting and captivating the hearts of His saints. Just as God smelled a sweet fragrance from the blood of Christ's atonement (Ephesians 5:2), so the saints receive a refreshing and invigorating fragrance from the graces with which Christ, for their sake, is anointed (Song of Solomon 1:3). A sweet fragrance represents that which is acceptable and delightful (Genesis 8:21). He is also "the lily of the valleys," the flower that excels in beauty
(Matthew 6:29). He is most desirable for the comeliness and perfection of His person, surpassing the beauty of all human beings.
This will be explained further. Thus, He is all these things to His saints (satisfying all their spiritual senses) — their refreshment, their adornment, their delight, and their glory. In the next verse, He tells
us what they are to Him: "As the lily among thorns, so is my beloved among the daughters." The likeness and identification of Christ and His church (as represented here by the lily) are a result of their union through the indwelling of the same Spirit and the conformity and likeness to which the saints are appointed. Now, the bride is a lily, very beautiful to Christ, "as the lily among thorns." First, she excels others, just as the lily surpasses the thorns in comparison. No greater comparison could be made, and no greater exaltation of excellence could be expressed. This is how Christ regards them in verse 1, and this is indeed their status in His sight, as expressed in verse 2. The way Christ esteems them and the way they truly are is further explained in 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 continue this intimate connection, the bride begins to express her thoughts and reveal her delight in the Lord Christ. Just as He compared her to the lily among thorns, she compares Him to the apple-tree among the trees of the wood. And she provides a reason for this comparison, because He possesses two exceptional qualities that other trees lack:
1) Fruit for sustenance, and 2) Shade for refreshment. She consumes His fruit, and she rests beneath His shade, both with immense delight. All other sons, whether angels (God's sons through creation) as mentioned in Job 1:6 and 38:7, or the sons of Adam (the best of his offspring, the leaders of those groups referred to as daughters or sons of the old creation, the pinnacle of all desirable things), offer no food or refreshment to a hungry, weary soul seeking shade and fruit.
They resemble fruitless, leafless trees in the forest that provide neither sustenance nor refreshment. "In Christ," she says, "there is fruit, fruit that is sweet to the taste. Indeed, His flesh is true food,
and His blood is true drink," as stated in John 6:55. Moreover, He has brought forth an everlasting righteousness that abundantly satisfies any hungry soul who has searched in vain among barren trees for sustenance. Furthermore, He abounds in precious and delightful graces that she can partake of abundantly. He invites her to do so. These are the fruits that Christ bears. They speak of a tree that provides everything necessary for eternal life in terms of sustenance and clothing. Christ is that tree of life who has provided everything needed for eternal life. In Him is the righteousness that we hunger for, and in Him is the living water that, once drunk, quenches all thirst. Oh, how sweet are the fruits of Christ's mediation to the faith of His saints! Those who find no relief in mercy, forgiveness, grace, acceptance with God, holiness, sanctification, and so on are completely unfamiliar with these spiritual delights
(represented by wine on the lees) prepared for believers. He also provides shade for refreshment and shelter, protecting them from external wrath and offering refreshment in times of weariness. The primary purpose of shade is to shield us from the scorching heat of the sun, as demonstrated by Jonah's gourd. When the heat of divine wrath threatens to scorch the soul, Christ interposes and bears it all.
Under the shadow of His wings, we can sit down constantly, quietly, and safely, placing our trust in Him, and all this with great delight.
Who can express the joy of a soul that is safely sheltered from wrath in the refuge of the righteousness of the Lord Jesus? In His shade, there is also refreshment for weariness. He is like "the shadow of a great rock in a weary land," as mentioned in Isaiah 32:2. In Him, there is peace, rest, and relief from the power of corruption, the distress of temptations, and the persecution we face. In Him, there is tranquility, rest, and repose, as expressed in Matthew 11:27-28.
After describing each other in this way, making it clear that they cannot help but find delight in fellowship and communion, the
subsequent verses vividly illustrate and describe their communion. I will briefly note four aspects of their communion:
(1) Sweetness, (2) Delight, (3) Safety, and (4) Comfort.
Firstly, sweetness is portrayed through expressions of utmost sweetness and delightful refreshment, such as flagons, apples, and wine. The bride exclaims, "He entertains me as if I were a great personage." Great personages are invited to banqueting houses, where they are treated to wine and delicacies. These expressions represent the preparations of grace and mercy, love, kindness, and the blessings revealed in the gospel, declared in the assemblies of the saints, and bestowed by the Spirit. This love is superior to wine, as mentioned in Song of Solomon 1:2. It is not merely food and drink but righteousness, peace, and joy in the Holy Spirit. The spiritual delights of the gospel are refreshing, strengthening, comforting, and filled with sweetness for the souls of the saints. Woe to those who are satiated and find these honeycombs distasteful! Christ makes all His assemblies into banqueting houses, where He provides His saints with delightful sustenance.
Secondly, delight is expressed. The bride is overwhelmed by the sweetness of this communion and discovers love, care, and kindness bestowed by Christ in the assemblies of the saints. Therefore, she cries out in verse 5, "Sustain me with flagons, refresh me with apples; for I am sick with love." Upon encountering the excellence and sweetness of Christ in the banqueting house, the soul is immediately overcome and cries out to partake fully in this experience. She is
"sick with love," not (as some may think) fainting due to a lack of experiencing love or under the fear of divine wrath, but rather overwhelmed and faint from the intense outpouring of divine affection after having tasted the sweetness of Christ in the
banqueting house. Her deferred desire makes her heart sick, so she pleads, "Sustain me, refresh me," indicating her longing to be supported by His presence in His ordinances—the flagons and apples of His banqueting house—or else she will utterly sink and faint.
When a person is on the verge of fainting, two actions are necessary: providing support to prevent them from collapsing and offering comforting things to revive their spirits. This is precisely what the overwhelmed and fainting soul, elevated by a sense of Christ's love, prays for. It desires the strengthening grace to sustain it in that condition so that it can fulfill its duties, as well as the consolations of the Holy Spirit to content, revive, and satisfy it until it fully enjoys
Christ. Thus, communion is carried out with great delight.
Thirdly, safety is emphasized. In verse 4, the bride declares, "His banner over me is love." A banner is a symbol of safety and protection, signifying the presence of an army. Those belonging to an army take refuge under their banner, secure in their encampments.
This banner also signifies success and victory, as stated in Psalm 20:5. Christ has a banner for His saints, and that banner is love.
Their protection comes solely from His love, and they will receive all the protection that His love can offer. This love safeguards them from hell, death, and all their enemies. Whatever threatens them must pass through the banner of the Lord Jesus' love. Therefore, they enjoy great spiritual security, which is another adornment or excellence of their communion with Him.
Lastly, verse 6 conveys support and consolation. Christ assumes the position of a tender friend toward anyone who is sick and sorrowful.
The soul faints with love, longing for the presence of Christ. In response, Christ enfolds the soul in His embrace. He nurtures and cherishes His church, as mentioned in Ephesians 5:29 and Isaiah
63:9. His hand beneath the head provides support and sustaining
grace during times of pressure and difficulty. His hand that embraces signifies joy and consolation, enveloping the heart. Christ delights in both, just as a bridegroom rejoices over his bride, as expressed in Isaiah 62:5. Thus, to rest in the arms of Christ's love, constantly receiving support and refreshment, is undoubtedly communion with Him. In verse 7, the bride earnestly implores that their fellowship may continue, urging everyone to conduct themselves in a manner that does not trouble her Beloved or cause Him to depart.
In short, the entire book is devoted to describing the communion between the Lord Christ and His saints. Therefore, there is no need to provide any more specific examples from it. However, I will add one more from Proverbs 9:1-5: "Wisdom has built her house; she has set up its seven pillars. She has prepared her meat and mixed her wine; she has also set her table. She has sent out her servants, and she calls from the highest point of the city, 'Let all who are simple come to my house!' To those who have no sense, she says, 'Come, eat my food and drink the wine I have mixed.'"
The Lord Christ, the eternal Wisdom of the Father, and the one who is made wisdom to us by God, establishes a spiritual house where He provides for the reception of the guests He invites so freely. His church is the house He has built, supported by a perfect number of pillars to ensure a strong foundation. The slain beasts and mixed wine that furnish His table symbolize the spiritual abundance of the gospel, which He has prepared for those who respond to His invitation. Surely, partaking of this bread and wine, which He has graciously provided, is to commune with Him, for what other ways or things could bring us closer together?
I could further demonstrate this truth by considering all the relationships between Christ and His saints, which necessitate