Communion of the Spirit by G. B. THOMPSON

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 8, 1913

Communion of the Spirit

By G. B. THOMPSON

The Holy Spirit—No. 17

Communion of the Spirit

G. B. THOMPSON

AMONG the most solemn and impressive statements made by inspired writers concerning the Spirit of God, is that of the apostle Paul in his benediction to the Corinthian church, “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” 2 Cor. 13: 14. What are we to understand by the communion of the Spirit? In Phil. 2: 1 we have the expression “fellowship of the Spirit.” This conveys the idea of partnership, not especially in business, but in spiritual things. We speak of the communion service, or Lord’s Supper. It is at this service that the members of the church meet together, and with the great Head of the church, commune as a loving family or as the dearest and most loving friends. This expresses to some extent the idea of communion.

The word communion expresses friendship. Jesus “communed” with two of his disciples on the way to Emmaus the day of his resurrection. He talked with them as the most loving friend, and partook of their hospitality.

This helps us to understand what is meant by the communion of the Holy Spirit. It is to talk together as friends; to hold close and confidential relations together; to exchange bosom secrets; to sympathize in the trials and burdens of life; to have, in a sense, common interests; to be one in spirit. This is a most blessed thought for every child of God, yet almost overwhelming when we stop to consider all that it means to us.

Communion with the Spirit means that there is complete agreement between the Spirit and the individual. “Can two walk together, except they be agreed?” Amos 3: 3. Hardly. “What agreement hath the temple of God with idols?” There is no basis of agreement. “What communion hath light with darkness?” There is no communion between them. They are at war with each other, and those who are enemies do not commune together. Let intimate friends once become involved in a heated discussion, and their friendly communion ceases at once. Belligerancy interrupts communion.

It is the same with the Spirit of God. It is dove-like. Discord and strife, or anything which it condemns, if unsurrendered, breaks its communion with the soul. It is no use to argue and debate, seeking some compromise; the Spirit is sovereign. He will make no compromise with sin. No idol can sit on the throne with him. His will, not ours, must prevail. When he points out defects in our lives they must be given up. It is sin only that interrupts our communing with the Holy Spirit. When we compromise, excuse, or tamper with it, contrary to the instruction and warning of the Holy Spirit, we break the connection between the soul and the Spirit and destroy the communion which should exist. So when Paul prayed for the “communion of the Holy Ghost,” he was praying for a oneness, a perfect harmony between the Spirit and the church.

But the thought that we have as a companion, as a sympathizing friend, a constant counselor, and burden-bearer, as a bosom friend, one sent into the world as the personal representative of Christ, is very searching. What does the Spirit think of my words, my actions, my thoughts, my motives? How is he pleased with my missionary endeavors? What is there in my life which grieves one so holy? Do I shock his tender sensibilities by rude, boisterous ways, by unkindness in the home, by my impatience, irritability, and fretfulness? Do I grieve him by reading trashy literature, by joking and jesting, by living a cheap, aimless life; by my selfishness and pride; by a covetous, stingy disposition? A realization of the real presence of this

divine Representative will cause us much sober, serious reflection over these questions.

A representative of heaven! Were we to entertain a representative of an earthly throne we should feel highly honored. We should make the most careful preparation possible. We should arrange everything in our home and in our personal appearance the best we could, that he would feel welcome and at home while with us, and not be in any way offended, and the sovereign whom he represented be displeased or dishonored. Surely when we are to have continual fellowship with Christ’s Vicar on earth we should be as careful in our preparation and deportment, and most earnestly pray that he will see no unclean thing in the life and be grieved away from us.

In the upper room with the disciples the Saviour prayed “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” John 17: 21. In this verse is expressed a personal union to Christ, a union of all believers in Christ, and a union through Christ of the Father, the Son, and all believers.

Let us notice further this statement. “Thou, Father, art in me.” The Father dwelling in Christ was revealed in Christ’s character. He and his Father both had the same character, so that those who saw Christ saw the Father also. In Verse 23 he says, “I in them, and thou in me.” If the dwelling of the Father in Christ was seen in the revelation of the Father’s character, Christ in his people is seen through the revelation of Christ’s character. The Father in the Son, the Son in the Father, and the believers in the Son, and the Son in his people through the Spirit. This is indeed a blessed trinity!

But think what such a communion implies. It means a common character. This is not written without some realization of the broad meaning the words imply. Christ reflected the character of his Father, and the people of God are Christ’s representatives in the world, and are to reflect his character in a world where they shine as lights. “There is nothing that Christ desires so much as agents who will represent to the world his Spirit and character.”—“Christ’s Object Lessons,” page 310.

We can not reflect his character unless we have his character. And this high and holy attainment can be realized only through the Spirit of God dwelling in our hearts. The work of the Spirit is to implant the love of God and write his perfect law in the heart. The solemn truth uttered in these words of Christ makes one feel like walking very softly and humbly before the Lord.

When Jesus comes, a people here in this world of sin and sorrow “shall be like him; for we shall see him as he is.” 1 John 3: 2. We are to “bear the image of the earthly” as truly as we have “borne the image of the earthly.” How this amazing transformation of character is accomplished we are told by the inspired apostle. “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3: 18. This is indeed a great change.

“It is only the Spirit of the Lord dwelling within us that can fashion us to the image of the Lord set before us. Who is sufficient by external imitation of Christ to become conformed to the likeness of Christ? Imagine one without genius and devoid of the artist’s training, sitting down before Raphael’s famous picture ‘The Transfiguration’ and attempting to reproduce it. How crude and mechanical and lifeless his work would be! But if such a thing were possible that the spirit of Raphael should enter into the man and obtain the mastery of his mind and eye and hand, it would be entirely possible that he should paint this masterpiece; for it would simply be Raphael reproducing Raphael. And this in a mystery is what is true of the disciple filled with the Holy Ghost. Christ, who is ‘the image of the invisible God,’ is set before him as his divine pattern, and Christ by the Spirit dwells within him as a divine life, and Christ is able to image forth Christ from the interior life to the outward example.”—“The Ministry of the Spirit,” page 119.

This means a new man, born of the Spirit. It is indeed “the Spirit that quickeneth; the flesh profiteth nothing.” There is an impassable gulf between the divine nature and the Adamic nature. The likeness of Adam can never be reshaped into the image of God. The old Adam must die, and there must be a new, spiritual birth, becoming indeed new creatures.

A crooked tree may possibly be made straight if one begins in time, but no manifestation of power known to man can change the nature of a tree, so that grapes can be gathered from a thorn bush or figs from thistles. Before this change of nature can be effected a new life must be grafted in by the cutting away of the old and the putting in of a new scion of life. This is a new creation just as truly as man was created in the beginning and given life by the breath of the Almighty. O, that the Spirit of God will hover over us, and bring order out of spiritual chaos, light out of the darkness, and impart unto us a new life and power!