Fellowship

If ever a word has been devalued, that word is fellowship. The fellowship hour after church turns out to be ten minutes’ worth of watery coffee, which most members of the congregation have skillfully evaded. “Where do you fellowship?” means “Where do you go for an occasional hour to hear the choir sing and the minister preach?” It all tends to be very superficial. However, it was not always thus in the Christian church, nor is it still in many parts of the Two-Thirds World, particularly in the great continent of Africa, where people would never dream of putting a strict time limit on relationships or settling for anything less than real interaction.

Of course, there were various expressions of fellowship in the ancient world. Athens in the fifth century b.c. with its polis and its democracy had almost invented fellowship. But disenchantment set in, as it did with Jewish institutions. The ordinary people were excluded from meaningful relationships and from any exercise of real power. Therefore, if you were a Jew in the ancient world, you resorted increasingly to one of the haburoth, “brotherhoods,” where you could enjoy some togetherness. If you were a Gentile, you would turn to one of the trade guilds or a partnership to prepare for your funeral: both were commonplace. Or you might turn to one of the mystery religions, through which you tried to make some sense of your life by participating in secret rituals of death and rebirth.

In one sense, therefore, Christian communities caused no surprise. They were part of a growing movement toward voluntary associations in the ancient world. Often these unofficial associations were called koinōniai, “fellowships,” and the Romans were tolerant of them. But there was a qualitative difference in the fellowship of the Christians. Here were associations in which aristocrats and slaves, Roman citizens and provincials, Jews and Gentiles, rich and poor, men and women mixed without distinction and on equal terms. Here were societies possessing a quality of care and love that amazed and attracted those who saw it. That is why, among other reasons, we find not only the New Testament writers but Ignatius, Clement and Tertullian in the second and third centuries laying such store on unity.

Harmony among Christians demonstrated something of the unity-in-diversity of the God they worshiped. Only a church that was manifestly united, where each member was free to share as the Holy Spirit moved him or her, could convince the visiting observer that God was among them. Many were convinced in this way. Tertullian, for example, notes the affection and purity that marked these Christian fellowship groups, fittingly called brethren (a nonsexist term in the first century) because of their common relationship to the heavenly Father. Worship, fellowship and feasting were all carried out under the Father’s eye. The lowly, the needy and the sick were shown particular consideration: “One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us except our wives.” This very area, Tertullian unkindly pointed out, is where pagans were most willing to share. There was a great deal of love flowing in these Christian meetings, and it was sustained by “the sacred words with which we nourish faith, animate hope, make confidence assured, confirm good habits, and administer rebukes and censures” (Tertullian Apology 34).

What was the secret of this remarkable fellowship? There are a number of New Testament words that give us some insight into it—particularly agapē (love), philadelphia (love and care for fellow members of God’s family) and koinōniai (fellowship). Koinōnia basically means “joint participation in” and is not inherently a religious word. Like most important New Testament words it is scandalously and intentionally secular. Koinōnia is used of being partners in business (Luke 5:10) or sharing in an enterprise (Phil. 4:15), and Paul uses it of his fellow workers (2 Cor. 8:23). But, with explosive force, the first and main meaning of fellowship erupts from the pages of the New Testament.

Sharing in God

Fellowship as sharing in God is expressed in a number of ways in the New Testament (Romans 15:27; 1 Cor. 1:9; 2 Cor. 13:13; Phil. 2:1; 1 John 1:3). The most breathtaking example is 2 Peter 1:4, where the recipients are saluted as being koinōnoi, “participants,” in the very nature of God!

This fellowship with Jesus and his heavenly Father, in which the earliest Christians exulted, can be viewed in two ways. Fellowship can mean that we share our lives with Jesus: he is our friend, our brother with whom we can share our feelings and requests at any time of day or night. We can share our ordinary, humdrum lives with the Son of God! But there is a deeper sense in which this koinōnia can be construed. We share in his life. We share in his suffering (Phil. 3:10; 1 Peter 4:13). We are raised with him (Ephes. 2:5-6). We will reign with him (2 Tim. 2:12) and share his future glory (2 Thes. 2:14). Not only does he share in our problems and difficulties, but we have a share even now in his own risen life, with touches of its power and traces of its glory: “When Christ, who is your life, appears, then you also will appear with him in glory” (Col. 3:4).

Needless to say, fellowship with God is impaired by human wickedness and failure. It is spoiled (1 John 1:6) but not abrogated. When we are conscious of wrongdoing in our lives, we need to confess it and ask for pardon (1 John 1:9; 1 John 2:1).

Sharing with Believers

Our fellowship is never from the alone to the Alone. It is jointly held with others, which makes the Christian faith so different from all self-improvement cults and faiths that seek fulfillment or enlightenment “for myself alone.” The Christian faith is inescapably corporate (see Membership, Church). You cannot have fellowship with the triune God who is fellowship without that fellowship spilling over to others in the same family.

Paul referred to sharing with believers as “the right hand of fellowship” (Galatians 2:9). He was referring to the reality behind the handshake. From the day of Pentecost onward the believers found themselves plunged into the apostles’ fellowship (Acts 2:42). We do not choose our fellowship in the Christian family, for the choice has been made for us. After all, we cannot choose our brothers and sisters!

The Spirit teaches us to cry “Abba, Father,” but never in isolation. The one to whom we cry is our Father! So fellowship in the New Testament means partnership both with God and with fellow Christians. And that double fellowship is perfectly expressed in the Lord’s Supper, where bread and wine are expressive of our relationship both with Jesus and with our fellow Christians (1 Cor. 10:16-17).

Sharing Each Other’s Situations

Fellowship also means sharing each other’s joys and sorrows. 1 Cor. 12:26 shows our intimate interdependence in the Christian body. So just as a family would rejoice when one member succeeds or grieve when one member fails, so it should be in the church.

Fellowship means sharing in each other’s financial needs. In the very earliest days the Jerusalem Christians shared their all (Acts 4:34-35). In Antioch the Christians showed their concern for the impending need of their brothers and sisters in Jerusalem (Acts 11:27-30). Gentile churches wanted to make a collection for the Jewish Christians through whom the Gentiles had learned the gospel (Romans 15:26). In all these instances the word used is koinōnoi. Its meaning of “fellowship” extended far beyond sympathy: it meant “sacrificial giving” (see also Romans 12:13; Galatians 6:6; Phil. 4:15). Christians did not see this as some unwelcome tax: they longed to give and to have a share in this sort of fellowship, even though it was beyond their means (2 Cor. 8:4; compare 2 Cor. 9:13). Christians gave to impoverished brothers and sisters out of obedience to the gospel: the recipients longed for them and prayed for them because of God’s abundant generosity received through them. Thus joy and partnership abound, and it all springs from God’s inexpressible generosity to them all (2 Cor. 9:15).

Fellowship also means sharing in suffering and the consolation God gives. Suffering is an inescapable part of being human, and Christians are invited to be willing for a costly sharing. Paul suffered greatly. He expects his converts to suffer too. But just as he has known the comfort of Jesus, aided by their prayers (2 Cor. 1:5, 7), Paul anticipates the same consolation for them. Peter gives us the same juxtaposition of suffering now and glory later (1 Peter 1:5). So too the author of Hebrews: “We shall sometimes be publicly exposed to abuse and affliction, and sometimes be koinōnoi with those so treated” (Hebrews 10:33, author trans. here and in Scriptures quoted below). But the writer urges them not to throw away their confidence, which awaits a great reward. After all, they follow a crucified yet risen Lord. Their destiny, in both respects, is to share in his.

Fellowship means sharing in an exclusive commitment, which sits ill with the happy-go-lucky Western world that is so prone to wanting to have its cake and eat it. But in Christianity is a black-and-white aspect that simply cannot be reduced to various shades of gray. The much misquoted 2 Cor. 6:14-15 is stringent in this requirement: “Do not be mismated with unbelievers . . . what fellowship has light with darkness? . . . What has a believer in common with an unbeliever?” Paul is intransigent on the need to safeguard Christian purity and distinctiveness of life. So firm was he that he laid himself open to misinterpretation, as if he had been urging his followers to come out of the world altogether. He had to correct this impression: “But rather I wrote to you not to associate with anyone who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard or robber—not even to eat with such a one” (1 Cor. 5:9-11; see Church Discipline).

Within the exclusive commitment of the church, fellowship means deep loving care for our brothers and sisters. Philadelphia (family affection) is second only to agapē (the undifferentiating, God-given love for all and sundry) in the ladder of virtues in 2 Peter 1:7. The difference between the two is simply this: philadelphia is the heaven-sent family love for other members of the family, while agapē is the outworking of God’s unconditional love for the unlovely. Love like this is beautiful when it marks the life of any church. It is chilling when it is absent. This attractive mutual love, springing from the heart, is the fruit of reconciliation with the heavenly Lover (Romans 12:10; 1 Peter 1:22). New Testament writers take it almost for granted: it is, after all, taught and inspired by God himself (1 Thes. 4:9). They are just concerned that it be constantly lived out in consistent Christian attitudes: “Let mutual love continue” (Hebrews 13:1 NRSV).

Sharing God’s Work

Koinōnia is heavily tinged in the New Testament with the meaning of “joint partnership in the work of the Lord” (for example, 2 Cor. 8:23; Phil. 1:5; Hebrews 10:33). Paul’s closest friends were those who shared the work with him, people like Titus, “my partner and fellow worker in your service” (2 Cor. 8:23), and Aquila and Priscilla. There is a profound spiritual truth that deep fellowship is almost a byproduct of service. Thus, fellowship is forged and bonded, not by studying it and discussing it, but by joining together in service for God.

Many churches are flaccid because their members want the joy of fellowship without the sweat of service. It is not to be had. For fellowship means sharing in the work of God and, in particular, evangelism. Paul speaks very clearly about this in disclosing the flexibility and consistency, the courage and imagination, the motivation and persistence with which he spreads the good news of Jesus to Jew and Gentile alike: “I have become all things to all men, that I might by all means save some. I do it all for the sake of the gospel, that I may share in its blessings” (1 Cor. 9:22-23). Note koinōnia, “share,” in the last verse. You really begin to taste the blessings of the gospel only when you set out to give it away.

Fellowship in the church of Jesus Christ is a many-splendored thing. It means sharing in the life of God. It means sharing with other believers. It means experiencing a wide range of the situations of other Christians. It means sharing in God’s work.

Perhaps the best way of experiencing these four main aspects of Christian fellowship is in the house church or small group in the church. There the horizontal and the vertical axes of fellowship intersect. We have fellowship with the Lord and with each other.

» See also: Church

» See also: Community

» See also: Love

» See also: Membership, Church

References and Resources

R. Banks, Paul’s Idea of Community: The Earliest Churches in Their Cultural Setting (Peabody, Mass.: Hendrickson, 1994); A. R. George, Communion with God in the New Testament (London: Epworth, 1953); M. Green and R. P. Stevens, New Testament Spirituality (Guildford, U.K.: Eagle, 1994; portions of chapter 5 used with permission); E. Judge, The Social Pattern of the Christian Groups in the First Century (London: Tyndale, 1960); D. Prior, Parish Renewal at the Grass Roots (Grand Rapids: Asbury Press, 1987); E. Trueblood, The Incendiary Fellowship (New York: Harper & Row, 1969).

—Michael Green