The Communion of Saints (1)

Rev. J.J. Van Eckeveld, Zeist, the Netherlands

Happily, because of God’s common goodness, there is still empathy for one another, but how easily we can live alongside each other as strangers not only in the world but also in the church. The latter is the most shocking, for in the church it should be different. If it is well, a congregation, known as a church, is a community. That brings us to what is stated in our Apostolic Confession as “the communion of saints.”

Article nine of the Twelve Articles states as follows, “I believe an holy catholic church; the communion of saints’.’ The communion of saints is closely connected to the church. It is in the church that the communion of saints is experienced. A church without the communion of saints is not a church. Which church is meant here? Let us hear what our Confession of Faith says: “A holy congregation of true Christian believers, all expecting their salvation in Jesus Christ, being washed in His blood, sanctified and sealed by the Holy Ghost” (Article 27, Confession of Faith). In another article the Confession states, “an assembly of those who are saved” (Article 28, Confession of Faith).

The word “saint” in the Bible frequently means “separated” The holy vessels in the temple were separated for the service of the Lord. The saints form a separated people, a people who are strangers here upon earth, who can no longer go along with the world. Can that still be seen?

This refers to the Church with a capital letter, the invisible Church, the communion of the children of God. If we do not fear the Lord, if God’s work is not in our heart, then we do not belong to those saints. From this it can be seen that the communion of saints does not consist of a friendly atmosphere in the congregation. If in our congregations we live closely with each other, there is a good mutual bond, and there is concern for the sick. In and of themselves these are good things, and we may value these things highly, but the communion of saints is something which goes much deeper. It concerns the communion between God’s children, the tie that binds them together.

Not saints in their own estimation

The members of this Church, therefore, are called “saints.” “Ye are an holy nation” (1 Peter 2:9b). Does that mean that we are speaking of people without sin? Just ask God’s people about that. They have learned to know the sorrow over their sins. They would gladly remove sin by its roots from their lives, but the strife against indwelling corruption remains. There are moments, and they are not the worst of times, that God’s children long to be delivered from sin and to live holily before God. That, however, is reserved for the Canaan above.

Who are these saints? The word “saint” in the Bible frequently means “separated.” (The holy vessels in the temple were separated for the service of the Lord.) The saints form a separated people, a people who are strangers here upon earth, who can no longer go along with the world.

Can that still be seen? The boundaries between the church and the world have become so obscured. When we fear the Lord, it can be seen in our daily walk. Then, there is a sorrow different from worldly sorrow, a different joy, and a different longing.

Holy in Christ

How can sinners be called saints in Scripture? They are not holy in themselves, but they are holy in Christ. That is the secret in their lives. That is also where the heart of the communion of saints is found. In and of themselves they are not holy, but they learn to know themselves more and more as unholy (Kohlbrugge). When the light of God’s holiness and omniscience illuminates our lives, there does not remain any holiness, and we must confess with Isaiah that we are of impure lips. The holiness of God’s congregation lies alone in Christ. When all grounds and supports fall away before God, then Christ becomes the ground of our hope; when He reveals Himself, He is poured out in the heart, and faith may embrace Him.

Do you know what the condition of these saints is? Even though they know that they lie for Christ’s account, in and of themselves they remain unholy. The bride in the Song of Solomon has said it, “I am black, but comely” (Song of Solomon 1:5). Black in themselves but lovely, lovely in Another, that great Other, in Jesus Christ. The Lord looks upon His people in Christ—in His merits, in His righteousness, in His holiness. God’s child is robed with the mediatorial righteousness of Christ, and his sin is covered with that righteousness. In Christ, the Lord no longer sees any sin in His Jacob and no transgression in His Israel. In this manner sinners can be called saints, only in Christ. Therein lies the foundation of the communion of saints, in the communion with Christ.

(To be continued)

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