The Christadelphian July 1923, W. H. Boulton

“Fellowship”

When we wish to describe our association together, particularly with reference to our meeting for the breaking of bread, we frequently speak of it as “fellowship.” We say, for example, that we fellowship one another. Should we find ourselves in a strange town and there see a notice which tells us that Christadelphians have a meeting there, one of the first questions we should ask concerning them would be as to their fellowship. The word thus occupies an important place in our vocabulary, and it becomes a question for serious consideration as to what the term means, what is the basis upon which fellowship takes place, and what it actually involves.

We notice first of all that it is a Scriptural word, occurring several times in the New Testament. That being so, it is easy by the use of a concordance to find the passages, and by grouping them see what the word, as Scripturally used, means. If, however, we look more critically at it, we discover that it does not always represent the same original term, and further that the word “fellowship” is not the only way in which the Greek word has been translated. It will therefore be helpful to some if we review the subject, taking into consideration those passages where the word “fellowship” represents the usual Greek word, also noting the other English words which have been used to translate it.

The word in the original is koinonia. That in turn is derived from koinos, which is perhaps best described as the Greek equivalent of the English word common, not as expressing the quality of a thing as we sometimes use the word in a depreciatory way, but common in the sense of being for all. Thus we speak of a common, a piece of land which is available for the use of all persons connected with a certain place. We also speak of the Commonwealth, the banding together of a people to constitute a nation, or a community, subject to a common law. From this basis, the word koinonia is defined as a partaking, participation, communion, fellowship, society; also communication, distribution, almsgiving. Most of these words occur in the authorised version as translations of the Greek.

It will be noticed that amongst these terms the words “contribution” and “distribution” suggest a ministering to the necessity of others. There are those who seek to exclude this phase of the matter altogether, endeavouring to restrict the word to what we may call an ecclesiastical meaning—that which is popularly expressed in religious circles as “communicating.” It needs very little examination of the word to see that such a course as this is quite unauthorised. The translations referred to are clearly within the meaning of the word, and it only needs that we turn to the passages in question to see that this is the case. We may, for example, refer to Paul’s use of the word when writing to the Romans: “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things” (Rom. 15:26, 27). Again, “For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them” (2 Cor. 9:12, 13). In each of these cases it will be seen that the subject dealt with is such that the words “contribution” and “distribution” must be understood as applying to the ministration to the physical necessities of those for whom they were made. The churches of Macedonia had even beyond their power given such assistance and had requested the Apostle to take upon him the “fellowship” of ministering to the saints (2 Cor. 8:4). A comparison of this with the passage in Romans, indicates that the Corinthian distribution was also intended for the believers in Jerusalem. “But now I go unto Jerusalem to minister unto the saints” (Rom. 15:25).

Before passing from this consideration, there are important lessons to be derived from it. It will be noted that the assistance referred to was given by saints for saints. The basis of the help was therefore of a fraternal character. It was consequent on the recognition of the fact that the believers constituted one body. The idea was that of equality among the members of the household of God. “For I mean not that other men be eased, and ye burdened; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want” (2 Cor. 8:13 and 14). Together they were members of the body of Christ, and upon the principle elsewhere emphasised by Paul, “If one member suffer, all the members suffer with it,” there was to be a rendering of assistance to other members in accordance with their needs. It involves mutual help as occasion requires. And thus it is apparent that the contribution or distribution really arose out of the greater fact incorporated in the word fellowship. They were in fellowship with one another, therefore those who could helped those who were in need. This principle is equally applicable when we reach the higher phase of the matter. The other point to be particularly noticed is this. The assistance was given by members of the one body dwelling in Macedonia for the benefit of others dwelling in Jerusalem. Fellowship, therefore, was not confined to the members of the ecclesia in any one place; it was as wide as the Truth itself. The application is obvious. Matters of fellowship are not restricted to an ecclesia. Purity of fellowship in our own ecclesia is paramount, but we have to remember that our fellowship extends to other ecclesias. Though we be separated by long distances from one another, though wide seas divide us, fellowship extends wherever the Truth in its purity is received in the love of it. The important lessons to be deduced from this fact will be apparent to all. The lessons are especially necessary in these days.

The same idea is found in another illustration of fellowship in apostolic days. Referring to the saints in Philippi, Paul wrote: “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:3–6). Later on, we read: “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity” (Phil. 4:15 and 16). Here again was fellowship, or communication, for the word is the same in its basis, and it shows how the fellowship of the Philippians embraced the Apostle in his work elsewhere.

Turning from this form of reference, we may now consider the word in its primary use. The first occasion on which it occurs is interesting as showing its early introduction in the christian community, and the basis upon which it existed. Of those who were added to the ecclesia on the day of Pentecost, it is recorded that they “continued steadfastly in the apostle’s doctrine and fellowship” (Acts 2:42). From this, it is clear that the basis of the fellowship was “the apostles’ doctrine.” It had a doctrinal foundation. It had not to do with any personal appreciation of one individual for another; apart from the apostles’ doctrine it would not have existed. This is a point to be well considered. Had the apostles’ doctrine, the things concerning the Kingdom of God and the Name of Jesus Christ, been partly received we may be sure there would have been no fellowship. The word evidently entered into ecclesial usage and became significant of the association of believers, for when Paul and Barnabus were to be sent off on their journey to proclaim the things concerning the Kingdom and the Name, they were given the “right hand of fellowship” (Gal. 2:9). This expression has rightly been adopted amongst us in the reception to fellowship of those who hitherto have been outside the one body. By this action, we testify that we have fellowship with them because they, like us, have accepted the apostles’ doctrine, as set forth for convenience of reference in our Statements of Faith.

A very wide view of the matter is opened by a reference to fellowship which Paul makes in the epistle to the Ephesians. The whole passage is suggestive, but we quote the salient features. He defines his object in preaching to be that he might “make all men see what is the fellowship of the mystery which from the beginning of the world had been hid in God.” That mystery was the fact that the Gentiles should be fellow-heirs with the saints and of the household of God. The gospel brought them into relation, association, or fellowship, with the Jewish believers. But the matter is taken very much further by the following expression: “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord: in whom also we have boldness and access with confidence by the faith of him” (Eph. 3:10–12). Thus our fellowship is connected with the eternal purpose of God, the glory of the future age, and the whole passage, which should be noted, concludes with a burst of praise, “Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the church by Christ Jesus throughout all ages, world without end.” The whole passage brings before us in this matter of fellowship God and Christ, and God in Christ, and the consummation of the purpose of the ages. Fellowship therefore becomes a serious matter when viewed in connection with all to which it stands related.

Fellowship with Christ is an idea which is emphasised elsewhere. “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord” (1 Cor. 1:9). The context is very suggestive of what is involved in this fellowship, for immediately afterwards it is written, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). Thus where fellowship exists there must be unity of mind, the individuals comprising it should all speak the same things, and there must be no division, or schism, amongst them. This statement has important bearings upon the household of faith as it exists today. The religious world is passing through a period of so-called “re-union.” Sundered sections are drawing together, and even where fusion does not ensue the barriers which formerly separated the sections are being lessened. The influence of this world-movement cannot but be felt by the brotherhood. No one would lightly stand in the way of such a movement where it could safely be carried out. “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psa. 133:1). But let it be noted that the commendation of the Psalmist is in relation to unity. Union without unity is worse than useless. The apostolic appeal was that all should speak the same things, that there should be no schism, that all should be perfectly joined together in the same mind. These are the essentials of true union and fellowship, and where they do not exist it is a misnomer to speak of joining as a re-union. Let there be unity in the essentials of the Faith, the foundation of the Scriptures and the things concerning the Kingdom of God and the Name of Jesus Christ, then union will follow as a necessity of the case; it could not be otherwise. Where these fundamental things are held in common, the inevitable result in all rightly constituted minds will be a desire to work together in a common fellowship; where they do not exist, such a result, however desirable it might be from some points of view, is impossible.

An interesting extension of this fellowship with Christ is made by Paul’s reference to the fellowship if his sufferings (Phil. 3:10). All experience goes to show that fellowship in suffering is the most unifying bond that human nature can realise. The common participation in joy and gladness is pleasant enough, but the memory of it fades away quickly in most cases. Its effects are not deep. Fellowship in sufferings, however, is different. It gives a sense of unity and common interests that nothing else is likely to effect. It appeals to the deeper feelings of mankind and brings out the best feelings. Therefore it is that the fellowship of Christ’s sufferings is an integral part ot the preparation for the glory that is to follow. “If we suffer, we shall also reign with him” (2 Tim. 2:12). “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Pet. 4:12, 13). It is this phase of the matter that should be impressed upon us at the table of the Lord. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Cor. 10:16, 17). It should be pointed out that the word “communion” here is the same as we have been considering before in its translation “fellowship.” We “fellowship” the blood and body of Christ as we partake of them in symbol each week. It is quite as it should be, that in this act of obedience we recognise the highest form of our declaration of fellowship with Christ and with one another. The breaking of bread and the partaking of the wine in remembrance of Him is the central feature of our worship, for it comprehends within it prayer and praise and the contemplation of the purpose of God. In this act, more than in anything else, we unitedly “worship the Lord in the beauty of holiness.”

Yet another aspect of fellowship is indicated in the following passages:—“If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind” (Phil. 2:1, 2). “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all” (2 Cor. 13:14). The idea thus expressed is quite erroneously applied in the religious circles of to-day, with their doctrine of the personal possession of the Holy Spirit. The communion of the Holy Spirit no more implies the possession of the Spirit than does the fellowship of Christ imply that we personally possess Christ. It implies the companionship, if we may so express it, of the Spirit in the indwelling of its words. The Scriptures are the embodiment of those words. They are no human production. The Bible does not come to us as the words of men, notwithstanding what some may say. “Holy men of God spake as they were moved by the Holy Spirit.” “All Scripture is given by inspiration of God.” Therein we have the guidance of the Holy Spirit, and as we remain in communion with these God-inspired Scriptures, we may have communion with the Spirit of God. These are the foundation of all fellowship; without this fellowship of the Spirit all else is vain.

The highest aspect of all, the height of the argument, is reached when we consider John’s reference to fellowship. “That which we have seen and heard declare we unto you, that ye may have fellowship with us: and truly our fellowship is with the Father, and with His Son, Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:3–7).

Fellowship with God! How much is implied in this saying! Certainly more than we realise unless we try to get into the depths of the saying “God is light.” One writer has aptly described light as containing within itself purity and clearness, beauty and glory. This is a stimulating thought. The sun is the embodiment of light for the natural world. Its light, beautiful, clear and glorious, radiates and gives the influences necessary to life. All things in nature depend upon it. So of God—all things are of Him, and our fellowship is with Him, the Father. It is notable that it should be so expressed. It is not with God as God, the great Architect and Former of all things, though that is of course included, but with Him as the Father. It is that relationship in human life that enables us best to realise the kindness and goodness of God. As a child depends upon its Father for support, guidance and protection, so the children of God rest upon Him. And as there grows up in the mind of the child a sense of trust and fellowship with its father, so by the inworking of the Truth the idea of divine fellowship increases, and we come to recognise something of what fellowship with the Father means. If He has within Him all that speaks to us of purity and clearness, beauty and glory, we must, by virtue of our fellowship, seek to rise to the exhibition of the same characteristics. Fellowship therefore must be pure.

In Him is no darkness at all. Our fellowship must be of like character in that it is based upon light, which in the symbolic language of the scriptures represents knowledge in relation to the principles of the oracles of God. As in Him there is no darkness, there should be no error in the basis of our association together in the bonds of the covenant. Like most things that pertain to the Truth, this is an idea quite outside the principles that prevail in the religious world to-day. Nevertheless, this is the right attitude, and a fellowship which is based upon the toleration of evil in doctrine or practice is a departure from the fellowship enjoined in the scriptures. The attitude which is indicated in these considerations may be called narrow or uncharitable. What men may say of it matters little. The great question is, Is it right? The thoughts suggested by what we may call the height of the argument, that we have fellowship with the Father, in whom is no darkness at all, amply justify such a position being adopted. We may fail to rise to all that it implies, especially in regard to practice, but that is no reason why we should not do all that is in our power to get as near to the position as possible. “First pure, then peaceable,” is a well-recognised principle in relation to the wisdom which is from above.

There is a converse to all this. It is expressed in the words of Paul: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?” (2 Cor. 6:14–16). There is a warning here. Truth and error cannot be reconciled. There is no agreement between them. There may be degrees of evil, whether of doctrine or practices. The wise course is to go on our way in an endeavour to keep the unity of the Spirit in the bonds of peace. The other way may be easier; it may be styled more charitable and kindly. If, however, we remember that the Truth is God’s revelation, that the only source of knowledge concerning it is God’s book—not man’s, as so many say to-day—we shall be encouraged to persevere, trusting in the mercy of God to attain at last to that perfect state when communion, or fellowship, with Him shall be unalloyed.

W. H. Boulton