Lord’s Day 21
Q55. What do you understand by the communion of saints?
First, that believers one and all, as members of this community, share in Christ and in all his treasures and gifts. Second, that each member should consider it a duty to use these gifts readily and cheerfully for the service and enrichment of the other members.
Scripture Proofs — King James Version
Romans 8:32
“He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?”
1 Corinthians 6:17
“But he that is joined unto the Lord is one spirit.”
1 Corinthians 12:4–7, 12–13
“Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also Christ. For by one Spirit are we all baptized into one body, whether Jews or Gentiles, whether bond or free; and have been all made to drink into one Spirit.”
1 John 1:3
“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship with the Father, and with his Son Jesus Christ.”
Romans 12:4–8
“For as we have many members in one body, and all members have not the same office: So we, many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, according to the proportion of faith; Or ministry, on ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.”
1 Corinthians 12:20–27
“But now many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: And those of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely have more abundant comeliness. For our comely have no need: but God hath tempered the body together, having given more abundant honour to that which lacked: That there should be no schism in the body; but the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular.”
1 Corinthians 13:1–7
“Though I speak with the tongues of men and of angels, and have not charity, I am become sounding brass, or a tinkling cymbal. And though I have prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed , and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.”
Philippians 2:4–8
“Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”
Commentary — Zacharias Ursinus (1616)
The articles of the Creed which we have yet to consider, treat of the benefits of Christ which have been, and shall be conferred upon the church by the Holy Ghost. The term communion expresses the relation between two or more persons, who have the same thing, or possession in common. The foundation or ground of this communion is the thing which is common. The term itself signifies the possessors, few or many, who have common fruition in one, or many things. The communion of saints, therefore, is an equal participation in all the promises of the gospel; or it is the common possession of Christ, and all his benefits; and the bestowment of the gifts which are given to each member for the salvation of the church. It signifies then, 1. "The union of all the saints with Christ", as members with the head, which is effected by the Holy Ghost, who dwells in the head, and in the members, conforming and making them like unto their glorious Head, yet preserving a proper proportion between the head and the members; or, it is a union of the church with Christ, and of the members one with another; which union with Christ extends to his whole person, including both, his divine and human natures; for communion with the person of Christ is the foundation of communion in his benefits, according to what is said: "I am the vine; ye are the branches." "Abide in me, and I in you." "As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me." "For by one Spirit are we all baptized into one body." "If any man have not the Spirit of Christ he is none of his." "He that is joined unto the Lord is one Spirit." "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." (John 15:4, 5. 1 Cor. 12:13. Rom. 8:9. 1 Cor. 6:17. 1 John 4:13.) 2: "A participation in all the benefits of Christ". The same reconciliation, redemption, justification, sanctification, life and salvation, belong to all the saints by and for the sake of Christ. They have in common all the benefits which are necessary for their salvation. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism," &c. (Eph. 4:4.) 3. "The distribution of special gifts". These particular gifts which are bestowed upon some members of the church for the salvation of the whole body, for the gathering of the saints, for the work of the ministry, and for the edification of the church, are also common to the whole church: yet they are at the same time so distributed to all its members that some excel in one particular kind of gifts, whilst others again excel in other respects; for there are different gifts of the Spirit, and "to every one of us is given grace, according to the measure of the gift of Christ." (Eph. 4:7.) 4. "The obligation of all the members to devote all the gifts which have been conferred upon them to the glory of Christ, their Head, and to the salvation of the whole body, and of every member mutually".
From what has now been said, we may readily see how vain is the exposition of those, who make the communion of saints to consist in the subsistence of Christ's body in and with our bodies. This opinion is refuted by the often-repeated comparison of the head and the members, which, although they are united in the closest manner, nevertheless, subsist without any mixture or confusion. From this we may also easily judge of the communion which we have in the sacraments; for they seal nothing different from what the word promises. The same error is also refuted by the consideration, that it is necessary that this communion should continue for ever. It is to this end that Christ communicates himself to us, that he may dwell, and remain in us. Hence the communion of Christ is such as his dwelling in us is, which being spiritual is to last for ever. Wherefore his communion must also be perpetual. This argument is conclusive, and has driven some to the notion of "ubiquity", in order that they might overthrow it; for to maintain that other corporeal communion, they are constrained to affirm that Christ continually dwells bodily in the saints.
Believers are called saints in three respects: by the imputation of Christ's righteousness; by the beginning of conformity to the law which is commenced in them; and by their separation from the rest of the human race, being called of God to the end that they may truly know and worship him.