Monday, March 3, 2014

A Foundation for Fellowship



Anyone who has been involved with evangelical Christianity for any length of time is familiar with the word “fellowship.”  To be sure, it is a word which every believer is not only familiar with, but inevitably finds as part of his own vocabulary sometime shortly after he embraces the Christian faith.  The word “fellowship,” along with “communion,” is the English translation of the Greek word koinonia, which may be defined as “a sharing of interests, mutual experiences, thoughts, feelings, etc.;” as well as conveying the idea of “companionship.”  The word “fellowship” is used to describe the spiritual relationship which exists between true believers, and as well the relationship which exists between the believer and God. 

Although we may be familiar with the terms “fellowship” and “communion,” and as well may experience such things to various degrees, there at the same time exists a lack of understanding as to what true fellowship is, and as well a lack of emphasis on those things upon which it must be based.  True fellowship consists in something greater than the mere friendships, relationships, and social networks which believers establish with one another.  These things may be of importance, but in themselves do not adequately represent the fellowship spoken of in Scripture.  Indeed, this fellowship is spiritual in nature, based upon the foundation of a mutual spiritual experience.  It is not based upon common natural interests or similar social status, and is not limited by ethnicity, denominational affiliation, or culture. 

As already stated, “fellowship” defines the spiritual relationship existing between the believer and God as well as the relationship believers share with one another.  As “fellowship” is a sharing of experiences, thoughts, feelings, and interests, it therefore can only exist when these things are held in common.  In other words, true spiritual fellowship can only exist when believers experience the same things, value the same things and strive for the same things.  I do not mean that believers must agree about every point of doctrine or observance in order to have true fellowship one with another.  This type of agreement has rarely, if ever, existed within the church.  But I do mean that certain criteria must be met if true fellowship is to exist.  There of necessity must be certain conditions, certain standards to which believers must conform if fellowship is to be realized.

To demonstrate my point, consider a scenario involving two believers with very different standards regarding commitment to Jesus Christ.  The first believer has in truth denied himself taken up his cross and followed Christ with all of his heart, while the second believer knows no such thing, but rather sees such dedication as optional.  Is it possible that these two could be “in fellowship” with one another? They certainly do not share the same commitment, or the same experience, nor do they value the same things.  In this scenario the lack of a mutual spirituality prevents any possibility of sharing like thoughts, feelings, or interests- for what the first considers sacred and precious, the second is oblivious to and demeaning toward.  No true fellowship can exist between them, for with regard to spiritual things, they speak, as it were, a different language.

Now the conditions and standards which determine true fellowship are clearly laid out in Scripture.  When these conditions are met, spiritual fellowship results as a matter of course.  Thankfully, the Scripture does not burden us with innumerable conditions regarding fellowship.  It does however, insist upon two. The first of these pertains to proper theology regarding the Lord Jesus Christ, specifically, the truth revealed to, and handed down by his apostles regarding his Divine Person and eternal union with the Father.  As John in his own words states:




From this verse, we see that the apostles and their associates not only believed the truth regarding the Son of God, but also experienced an intimacy, a communion, with both the Father and the resurrected Christ.  It is this fellowship with God, this spiritual union, upon which true brotherly fellowship is founded.  John makes it clear to his readers that to be in fellowship with the apostles and their associates, is also to be in communion with the Father and the Son.  But he also states that this fellowship is predicated upon embracing and adhering to that which the apostles have both seen and heard first hand.  This eyewitness account regarding the Lord Jesus is the foundation of the “apostles’ doctrine” upon which the church is established.  Any deviation from their account renders fellowship with them, and Christ as well, impossible.

Peter also emphasizes the authority of the apostles’ eyewitness account:




In John’s second epistle, we are introduced to the term “the doctrine of Christ,” which John uses to define the whole of that which the apostles have seen and heard regarding the Person of Christ.  This is the most important doctrine regarding Christianity, and thus the doctrine essential to true fellowship.  Consider the importance that John places upon this doctrine.


The “doctrine of Christ” is that truth regarding who He is- “true God from true God,” the eternal Son of God and the Eternal Word, having always existed with God as God; who became man, being born of a virgin, thus uniting within himself both the human and Divine natures, while in no way, or at any time, being less than truly man and truly God.  This was, is, and shall ever be the faith of the saints.  This doctrine is the “rock” upon which the church is built.  It is a doctrine of such importance that one cannot “have God” without holding it fast.  He that denies this doctrine, who in anyway compromises the truth regarding the Divinity of the Lord Jesus, is an enemy of God, and should be neither welcomed into the believer’s home, nor even wished well!    
Before I move to the second condition concerning fellowship, I should state that the doctrinal agreement necessary to facilitate true fellowship is in truth broader than mere agreement regarding the doctrine of Christ.  For indeed fellowship cannot exist where there is error regarding other essential doctrines such as regeneration, justification, salvation, the doctrines regarding the Holy Spirit, etc.  But I have limited my commentary regarding what must be agreed upon doctrinally to one area, namely the apostles’ doctrine regarding the Person of Jesus Christ (and although not directly stated but inferred, the doctrine of the tri-unity of the three Divine Persons of the Father, Son, and Holy Spirit) for three reasons.  Firstly, as stated, the above mentioned doctrine is the most important truth regarding the Christian faith, regarding which there can be no variance, and thus is the essential.  Secondly, space would not allow a commentary on other essential doctrines. Thirdly, many of the doctrinal differences which prevent fellowship among believers can be addressed and resolved by conforming to the second condition for fellowship which is to follow.
As shown, the first condition for fellowship pertains to orthodoxy regarding theology.  The second pertains to orthodoxy regarding conduct.  Christians may assume that fellowship is a given provided that they agree with one another regarding theology.  Yet theological agreement is no guarantee that believers will experience fellowship with one another.  Two believers may agree doctrinally, but may be in complete disunity when it comes to how they actually live.  In truth, breeches of fellowship are more often the result of bad conduct than bad theology.  For how we conduct ourselves with regard to sin, and how we live our lives in the sight of God, will ultimately determine whether or not we have fellowship with him and with each other. 
As well, the divisions which plague the church theologically are often fuelled by the bad conduct of men who are contentious, contrary, proud, and unreasonable- who make minor points of difference major issues, and make personal preferences into dogma.  For if men conducted themselves rightly, if they were given to prayer and communion with God, they would become more reasonable, being led by the Holy Spirit, and would see more clearly as to what is and is not essential to fellowship.  But those who live wrongly end up majoring in minors, rejoicing when others adopt their particular convictions and frowning when they do not. 
Also, if men lived rightly, the theology and teaching of the church would reflect their godly conduct rather than being skewed by the effects of their sinful behaviour.  For when men live in sin, they develop a theology which justifies and approves of them irrespective of their moral state.  This explains the many versions of the gospel which are with us today, which are offered as a means whereby the impenitent may be justified, the selfish approved, and the ungodly accommodated.  Indeed, the great truths concerning the love of God, grace, and justification are presented today in such a way as to never require a departure from sin. But if men in truth “denied themselves,” and “took up their cross,” and followed Christ without compromise, they would not be willing to present or embrace a “gospel” which did not demand the same.  And if men were no longer content to continue in sin, they would no longer develop theologies which allow for perpetuity in corruption.
Now that proper conduct is essential to true fellowship is evident:
In this verse John declares that the message which the apostles had received was one of purity- “God is light, and in him is no darkness.”  Light speaks of God’s moral purity and excellence, of his holiness, and of his exaltation above sin and corruption.  Notice what John says: If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.  Here we have a condition for fellowship: If we are to have fellowship with God, we cannot walk in darkness, for to even profess such fellowship while walking in darkness is to lie and to do not the truth.  This verse therefore defines true Christianity, for Christianity is indeed itself a profession of fellowship with God.  Thus, the true Christian is he who is in reality in fellowship with God.  But he who professes Christianity and yet walks in darkness cannot be considered true- for he does not the truth- but merely professes a fellowship with God which he has not.
But not only does “walking in darkness” make communion with God an impossibility, it also makes true fellowship among believers impossible as well- for true fellowship is only possible when believers “walk in the light as He (God) is in the light.”  As it is written:
In this verse we are given an absolute regarding fellowship: If we “walk in the light,” we have fellowship with one another.  We are assured of fellowship if this condition is met. This statement is certain, and thus eliminates any possibility of two believers being unable to partake of fellowship with one another when each walks rightly.  Indeed, believers should take heed to that which may rightly be inferred from this verse.  For if two believers cannot partake of true fellowship one with another, the following must be true: Either the first believer is in the light and the second is not, or the second is in the light, and the first is not.  For it is not possible that both are “walking in the light,” else they would enjoy fellowship with one another.  Now there exists one other possibility here: Neither is “walking in the light,” but rather after his own falsehood, his own religious “spirit” as it were, thereby becoming increasingly contentious, “pleasing not God, and contrary to all men.”
Now the terms walk in darkness, and walk in the light, perhaps need some defining. “To walk” implies continuance in a certain course.  It is the rule of conduct, not the exception.  A sincere believer may err, he may sin and do wrong- but this is not the rule by which he lives, it is the exception.  Thus, he may step into darkness, but he will not continue therein.  Similarly, the sinner may have a moment of religious excitement, a moment in which his mind is enlightened, in which he feels something for God and in which he feels “good will toward men.”  But this is a fleeting moment, a spasm, for it is not the rule by which he lives, but a mere aberration from his usual selfishness.   Thus, he steps into “the light” as it were, but quickly returns to, and continues in disobedience.
Sadly, the conduct of many professing believers is very much like the “walk” of the sinner which I have just described, and not that of the saint.  For when believers live self-centered lives, when they retain the right to continue in sin, and when they live week after week, month after month, and year after year, without fully submitting and surrendering themselves to Christ, how could it be said that they “walk in the light?” In truth they do not, but rather walk in darkness.  They may indeed enjoy friendship and companionship with others like themselves- for the church has no shortage of these - but they do not partake of intimate communion with God, nor do they enter into fellowship with those who do.
With such clear conditions regarding fellowship established, we should perceive the seriousness of our responsibility.  Certainly, the church was intended to be a gathering of believers who in truth commune with God, and as well commune with one another on a spiritual plane, having experienced similar workings of the Spirit in the inner man.  When such communion with God and one another exists, the church is strong and effective.  When it is absent, the church dies, and decays into a religious institution, where true spiritual experience exists only in creeds and in statements of faith.  Thus, every believer has a great responsibility, for individually each contributes to the health of the church or to its demise by either “walking in the light” or by continuing in darkness.    
Having therefore a foundation for fellowship laid for us in the Scripture, let us consider how we will build upon it.  For we are invited into fellowship with the Father and the Son- we should walk therefore worthy of that invitation.  Thus, let every believer who professes to follow Christ actually follow.  And let every believer who is zealous to proclaim the joys of serving Christ actually serve him.  For he who professes one thing yet does another walks in darkness. 
But he who will walk in the light will dwell with God, and will be a strength and confirmation to those who as well walk this way.