Introduction
“Let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Heb. 10:24-25). God never intended for us, as believers, to live out our lives in isolation—or even, for that matter, as independent bodies of Christians.
The word fellowship, in itself, means to have in common, or to be found in association with. In a Biblical context, however, that which is had in common, or held in association, is all important. Christian fellowship is not simply a community of believers. People are fond of forming associations around interests or activities. In this way they can share their enthusiasm and learn from one another. Our fellowship together as Christians should certainly reflect something of this—we are to exhort one another—but, that being said, Christian fellowship goes beyond a shared interest.
God intended for us as believers to collectively give expression to the oneness that is ours in the Father and the Son. In John’s Gospel we read: “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). Our fellowship together is not simply about a benefit to ourselves; it is to the glory of God and should be a testimony to this world. While this will have its full expression when we appear with Christ, nevertheless, something of it should characterize Christian fellowship even now.
In John’s first letter we read: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the Life was manifested, and we have seen it, and bear witness, and shew unto you that Eternal Life, which was with the Father, and was manifested unto us); that which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:1-3). Eternal life has not been presented to us as a mere abstract doctrine. We see the living expression of it in the life of the Lord Jesus, and as Christians, we now possess this same life. “These things have I written to you that ye may know that ye have eternal life who believe on the name of the Son of God” (1 John 5:13 JnD). In his Gospel, John gives us eternal life manifest in the life of Jesus; his first Epistle addresses itself to the display of that life in the believer. It is a life which brings us into fellowship with one other and with the Father and His son, Jesus Christ. This is a fellowship that goes beyond the bonds of a common belief. It’s a shared life with shared desires, and it is a life that connects us with the Father and the Son. It would be an odd thing indeed to encounter another Christian who was reluctant to speak of the Lord Jesus Christ. This is a fellowship that we should be able to share with any child of God.
Christ: the Center of Christian Fellowship
When the 3000 responded to the preaching of Peter in Acts chapter two, we find them first submitting to baptism. Although baptism is widely recognized as identification with the death of Christ, it is important to see that it also separates us from our former associations. Peter told them to “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38), for in so doing, they would save themselves “from this untoward generation” (Acts 2:40). This fact is not lost upon the various religions of this world; for them Christian baptism is apostasy. For the 3000 there was a clear and outward break from those who had crucified and slain the Lord Jesus. Having severed their former ties we next read, “they continued stedfastly in the apostles’ doctrine and fellowship” (Acts 2:42). This fellowship was entirely different from the one with which they were formally associated. It wasn’t a fellowship they had created; it was one into which their acceptance of the gospel had brought them. Furthermore, it was one founded upon the apostles’ doctrine—their teaching concerning the life, death, resurrection, and glory of Christ. One can be in community with other believers and yet not be in the fellowship of the apostles at all. The cornerstone of Christian fellowship is Christ, and it is founded upon the teaching of the apostles (Eph. 2:20).
Whereas the Apostle John speaks of the family of God, the Apostle Paul brings out the truth concerning the church—the body of Christ. The revelation of the mystery concerning the church was given to the Apostle Paul. The church is not to be found in the Old Testament, for it was a secret, hidden throughout the ages (Rom. 16:25; Eph. 3:9; Col. 1:26). Not only was the concept hidden, but the church itself did not exist; and indeed it could not exist, until Christ its Head was glorified and the Holy Spirit was sent. The church was formed on the day of Pentecost when the believers at Jerusalem were baptized into one body by the Holy Spirit (1 Cor. 12:13; Acts 2:1-4). The church is not a Gentile extension of Israel nor has it become the new Israel, spiritual or otherwise. The church is an entirely new body composed of all true believers of this, and only this, dispensation. “To make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross” (Eph. 2:15-16). Irrespective of our failures, “there is one body” (Eph. 4:4).
The fellowship we share together, as believers, should reflect the truth of the one body. We never read in Scripture of circles of Christian fellowship, nor do we read of our fellowship. Furthermore, it is not even something we can create. In Paul’s first letter to the Corinthians we read: “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord” (1 Cor. 1:9). There is only one fellowship, and it can only be enjoyed through communion with Christ. Much difficulty between believers could be avoided if we recognized that Christ forms the center of Christian fellowship. When we are found in fellowship with Him, then we will also be found in true fellowship one with another. We should not forget, either, that all true Christian fellowship is “fellowship of the Spirit” (Phil 2:1). Without the Spirit of God we are quite powerless to go on together in a practical expression of fellowship.
Expressions of Fellowship
Often our notion of fellowship is limited to those times between assembly meetings when we can talk and enjoy one another’s company, or perhaps when we get together for a casual game or activity. For want of a better expression, I’ll call this social fellowship. Although these times are valuable, they are neither the first nor most important expressions of fellowship as found in the Word of God.
The Lord’s Supper
Christ’s death is the basis of our fellowship. The foremost expression of Christian fellowship is, therefore, at the Lord’s Table in the Lord’s Supper. In Paul’s first letter to the Corinthians we read: “The cup of blessing which we bless, is it not the communion [fellowship] of the blood of the Christ? The bread which we break, is it not the communion [fellowship] of the body of the Christ? Because we, being many, are one loaf, one body; for we all partake of that one loaf” (1 Cor. 10:16-17 JND). In this simple act we have communion with the Father and the Son and fellowship one with another. Through it, also, we give expression to the one body. Though not every Christian is present, they are represented in the one loaf. When Ezra returned out of Babylon to Jerusalem, he offered 12 bullocks as burnt offerings for all Israel. “Twelve bullocks for all Israel” (Ezra 8:35). Even though only three tribes were physically present, all were represented in that sacrifice.
The fellowship expressed in the Lord’s Supper should take precedence over all other forms of fellowship. If one has rejected this fellowship it must necessarily affect our social fellowship with them. Depending on the circumstance, it may not sever the latter completely, but to not recognize the impact that such an action has on our social interaction is to set our personal relationship over and above our communion together with the Lord
Bible Reading
Earlier we considered a verse from Acts chapter two; in its entirety it reads: “They continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:4242And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)). It has been said that: the apostles’ doctrine is the foundation of our fellowship; the breaking of bread is the expression of our fellowship; and prayer is for the maintenance of our fellowship.
The conscience of these early believers had been pricked (Acts 2:37). Now they wanted to know everything there was to know about Jesus. There was so much to enjoy in fellowship together concerning this One who had been made both Lord and Christ. We can picture them hanging onto every word that the apostles spoke concerning His life and the things which He had said to them. Not only that, the eyes of these new believers would have been opened as to the Old Testament prophecies: “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they might understand the scriptures” (Luke 24:44-45). There would have been a diligent searching of the Scriptures for all that had been written concerning Him. “Search the scriptures . . . they are they which testify of Me” (John 5:39).
Just as those early Christians came together to enjoy the Word and the apostles’ fellowship, we should likewise come together for the reading of the Word. This ought first to be in the assembly reading meeting, but it should not be limited to it. These are important occasions to grow together in the knowledge of the truth. We need one another. If we actively engage in the reading meeting—even if it’s only the silent engaging of the heart and mind—we will grow thereby; we will also be a help to others.
To neglect the assembly reading meeting in favor of private Bible studies is a dangerous step in independence, and it is destructive to fellowship. In the reading meeting everything is open and transparent and there is opportunity for others to correct the things we say. However, there should be neither competition nor striving. When the flesh acts, it does not foster spiritual growth—in fact, the effect will be quite the opposite. The truth is not arrived at by debating the Word of God. Error should be corrected in meekness (2 Tim. 2:25), but to seek to arrive at a consensus concerning the meaning of Scripture by debate is human and not divine. “When He, the Spirit of truth, is come, He will guide you into all truth” (John 16:13). It should be our desire to accurately reflect the sense of Scripture in the things we say. We can only do this through the power of the Spirit of God. It’s not a question of my opinion as to this or that. “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11). When there is uncertainty, then a question should be asked or input sought from others.
Prayer
“[Peter] came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying” (Acts 12:12). Collective prayer is another means whereby we can express fellowship one with another. It is something that builds and fosters fellowship amongst the saints of God. Scripture speaks of both private and collective prayer. There are some things better prayed for in the closet (Matt. 6:6), but just as we need each other in the study of the Word, we also need one another for prayer. Three times the Lord reminded the disciples that the House of God is a House of Prayer.
So often we think of intercessory prayer in a negative light—interceding for someone who is in trouble. Intercession, however, is simply a prayer to God on behalf of someone else. We can show fellowship in the work of another by lifting them up in prayer. The Philippians not only provided materially for the Apostle Paul, but they also prayed from him. “I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil. 1:19). The Apostle invited such prayer: “Brethren, pray for us” (1 Thess. 5:25). Whereas we often remember those with a special ministry in prayer, our thoughts should not be so limited. “Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God” (Col. 4:12).
We should never, however, intercede against one another in prayer. Elijah is given as an example, for our learning, of one who interceded against others in prayer. “Wot ye not what the Scripture saith of Elias? how he maketh intercession to God against Israel” (Rom. 11:2). When we pray, it should be for God’s glory and the blessing of others.
Practical Fellowship
Finally, we arrive at the most practical expression of fellowship, the giving of money or goods to meet the needs of another. This is especially in regards to those doing the work of God who may not have a steady income. In many respects, Paul’s Epistle to the Philippians was a thank you letter for their gift of fellowship. He mentions it almost immediately in his opening salutations: “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” (Phil. 1:3-5). We know that this fellowship took the form of material things because the Apostle again mentions it in his closing remarks: “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated [fellowshipped] with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity” (Phil. 4:15-16).
We also find exhortation as to this type of fellowship in the book of Hebrews: “To do good and to communicate [fellowship] forget not: for with such sacrifices God is well pleased” (Heb. 13:16). In the twelfth chapter of Romans, where we get the practical expression of the doctrine contained in the first eight chapters, we read: “Distributing [fellowshipping] to the necessity of saints; given to hospitality” (Rom. 12:13). Here we find hospitality closely connected with the practical expression of fellowship. Other scriptures would encourage us in this regard also: “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb. 13:2). “Use hospitality one to another without grudging” (1 Pet. 4:9).
The Extent and Limits of Fellowship
Although I said earlier that Christian fellowship should reflect the truth of the one body, the two—fellowship and the one body—are not one and the same. There are believers with whom we cannot share fellowship, though they are members of the body of Christ. In Paul’s first letter to the Corinthians he addresses a particular case. There was one among the believers in Corinth known for his immorality. Rather than mourn, the church at Corinth gloried in the situation—perhaps they were proud of their open-mindedness or the love they had extended to him. Paul speaks to them forcefully and tells them to “put away from among yourselves that wicked person” (1 Cor. 5:13). “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?” (1 Cor. 5:6). That we are tainted by association was once well understood; it seems to me, to be a peculiar characteristic of this present day and its liberal acceptance of everything, that we have forgotten this principle. A little yeast leavens the whole lump of dough.
In the tenth chapter of First Corinthians, Paul addresses the problem of knowingly and publicly eating food offered to idols. In this chapter, three circles of fellowship are identified: When an Israelite offered up his peace offering, the blood and the fat were Jehovah’s, but the remainder was for the priests, the offerer, and his friends. All that were clean could partake of the offering together (Lev. 7:19). In so doing, fellowship was expressed, both with the altar and what it stood for and with those who ate together. Having established this principle, the Apostle then considered what it meant for those who ate food offered at an idolatrous feast. The food itself wasn’t the problem—as the remainder of the chapter points out—rather, it was the act of fellowship in eating that was critical. One who participated in such a feast identified with the idol, and as a result, with a devil. We cannot mix our fellowship with the Lord and with devils. “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s Table, and of the table of devils” (1 Cor. 10:21).
Though the Israelite who ate the peace offering was certainly not identifying with devils, we learn elsewhere that he, too, had no place at the Lord’s Table. His fellowship identified him with that which had been set aside in Christianity. “We have an altar of which they have no right to eat who serve the tabernacle” (Heb. 13:10 JND).
It is because of this connection between eating and fellowship, and the principle of identification through association, that Paul told the Christians at Corinth not to eat with one who had been put away from the assembly. “I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat” (1 Cor. 5:11).
While we may react to immorality when we see it, we are less apt to separate ourselves from doctrinal or ecclesiastical evil. And yet these things are every bit as dangerous, perhaps more so. Whereas moral evil unquestionably weakens the Christian testimony, doctrinal and ecclesiastical evil must ultimately divide the saints of God. Paul addressed division in his letter to the Corinthians before he addressed moral issues. The Word of God gives us clear guidance as to these things: “Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17). “A man that is an heretic after the first and second admonition reject” (Titus 3:10).
In his second letter to Timothy, Paul considers a day when the house of God would become a great house admitting all kinds of evil. Can any deny that we live in such a day? “Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Tim. 2:19-22). Christendom cannot be reformed. There is no suggestion in these verses of fixing the state of the Christian profession. Rather, the resource for the godly is to separate, not only from evil, but also from persons associated with evil. Frequently the defense is given: “But I can be of more use here.” But if we truly want to be “meet for the master’s use,” then we must purge ourselves from all that is dishonoring to Him. We cannot do this, however, when our own walk is not commensurate with the position that we have taken. To do so is empty legality.
We are not, however, to live out our lives in isolation. We are to walk with them that call on the Lord out of a pure heart. There is a promise at the close of Paul’s admonition in the sixth chapter of Second Corinthians: “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor. 6:17-18). God never separates us from something, without setting before us something better. He will never be any man’s debtor.
When Scripture calls for separation, we do well to heed its instruction. We are not wiser than God. In no way, however, does this mean that we joyfully throw off our ties with other believers. Far from it! Separation must come with a sense of grief and loss. When David departed from Jonathan, there was weeping—with David’s grief exceeding that of Jonathan’s. “They kissed one another, and wept one with another, until David exceeded” (1 Sam. 20:41). Did David’s affection for Jonathan change after that? No, it never waned. Was their relationship the same? No, how could it be? We never once read of David’s going down to Jonathan. There is one more account of them being together. For that, Jonathan had to go up to David in the wilderness of Ziph. We even have recorded that Jonathan “strengthened [David’s] hand in God” (1 Sam. 23:16). What sweet fellowship that must have been. Sadly, Jonathan’s faith did not extend to following David in his rejection; instead, he returned to his own house. “David abode in the wood, and Jonathan went to his house” (1 Sam. 23:18). As far as we know, David never saw Jonathan alive again.
Fellowship with Unbelievers
If one professes to be a Christian but does not walk in the light, then there is no communion with God, and we can have no fellowship with them. “If we say that we have fellowship with [God], 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” (1 John 1:6-7). Christian fellowship results from walking in the light even as He is in the light. We can have no fellowship with profession without reality.
In his third letter, John instructs the elect lady not to bid farewell to one who has rejected the doctrine concerning the Christ. “For he that biddeth him God speed is partaker of [has fellowship with] his evil deeds” (2 John 11). Simply bidding such a one “Good day” identifies us with his or her false teaching. It does us good to remember this when certain groups come to our doors proselytizing. It would not be right to wish them a prosperous day knowing of the lies which they sow.
In our lives we naturally come into contact with many who are not saved. This situation is somewhat different than our encounters with those who profess to be Christian but who are clearly walking contrary to the Word of God. We cannot leave this world; we must necessarily interact with unbelievers in business, at work, and at school (1 Cor. 5:10). Though we are not called upon to shun them, we are warned never to enter into a yoke with them. To do so will be harmful to our life and testimony. “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?” (2 Cor. 6:14).
Things to Consider
God does not intend for us to live out our lives in isolation.
There should be a common bond of fellowship when we encounter other believers—we share a common life.
There are no circles of fellowship. There is but one fellowship of which Christ is the center. We are called into it; we do not create it.
The apostles’ doctrine is the foundation of our fellowship—it takes in the life, death, resurrection, and glory of Christ.
We cannot enjoy true, practical fellowship except in the power of the Spirit of God.
The foremost expression of Christian fellowship is at the Lord’s Table in the Lord’s Supper.
It is important for our spiritual growth to enjoy fellowship over the Word of God together.
Prayer is critical for the maintenance of fellowship as well as being an expression of fellowship in itself.
We should not overlook fellowship in practical things—the giving of gifts and supporting the ministry of others.
We are never called upon to have fellowship with that which is contrary to the Word of God or dishonoring to the Lord. In fact, we are compelled to separate from it.
Outward separation without a commensurate walk is nothing more than empty legality.
Though we may interact with unbelievers, we are not to form a yoke with them.