Romans--Fellowship

A study of the subject of faith prepares one for a study of fellowship. One subject is as misunderstood as the other. As there is a false and a true faith, there is a false and a true fellowship.

Fellowship, like prayer, is worthless unless it is within God’s rules. Prayer is often used by unsaved, degenerate people who have no regard for the Lord or His word. Before World War II, a certain institution in Belgium, calling itself a church, was frequented by prostitutes who assembled, burned candles, and prayed for health and success. They may be placed in the same category as those who use prayer without any concern for God’s holiness or His word.

Many remove Biblical references from their contexts to assure themselves of answered prayer. When those same references are studied within their contexts, they are limited to a few people—the elect of God. Some passages must be studied in their settings. An example is John 14:13-14—“Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it.” Another example is John 15:7—“If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you.” The Lord was speaking to His own, not to people in general. More references in the word of God specifically state that God WILL NOT answer prayer than that He will give us all things for which we ask.

The apostle Paul considered the will of God of utmost importance in his desire to go to Rome—“…unceasingly I make mention of you, always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you” (Rom. 1:9-10). He did not go there in the manner he expected. He went as a prisoner of Jesus Christ.

Paul’s desire to see the Roman Christians was for the purpose of imparting some spiritual gift to them for their establishment or strengthening. There is a law pervading God’s word by which the giver becomes the receiver. That can be illustrated by a man who sows grain in the spring and reaps a harvest in the fall.

Paul wanted to give a “spiritual gift” to the Roman Christians. The Greek word for gift is charisma. It is never something that one person gives another. It is always the fruit of the grace of the sovereign God. Paul was simply the instrument or channel for conveying the gift to the Roman believers. God gives; man receives. Consequently, man can take no credit for what he does. To do so is a sign of weakness.

Instant knowledge is impossible. We live in an age having instant coffee, instant tea, instant soup, and instant this and that—but there is no instant knowledge. A hearing ear and obedience precede knowledge.

In true fellowship, emphasis is placed on that which binds rather than those who are bound together. The word for “fellowship” comes from the Greek word koinonia. It is used in various ways in Scripture. In each of the four chapters of Philippians, it is used differently.

Fellowship means to share what one has—partakers in common of the same mind. A puritan writer defined it as joint participation in anything good or evil, duty or enjoyment, nature or action. A common interest in the same nature gives all men a fellowship or communion therein.

The distance between God and man must be spanned for one to fellowship God. I John 1:5 states that “…God is Light, and in Him there is no darkness at all,” and Ephesians 5:8 says that Christians “…were formerly darkness….” Light has no communion with darkness. I John 4:8 says that “…God is love,” and Romans 5:10 says that we were enemies of God before being reconciled to Him through the death of His Son. Fellowship with God consists in His communication of Himself to us with our return to Him of that which He requires and accepts from us.

The patriarchs fellowshipped God. However, as long as the tabernacle stood they did not have the boldness and assurance of that fellowship which Christians have since Jesus Christ has entered into heaven by a new and living way (Heb. 9-10).

The first time the Greek word for fellowship is found in the New Testament is in Acts 2:42—“They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” There are a number of references after this, and the last time it is found is in I John 1:3-7—“What we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. These things we write, so that our joy may be made complete. This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.”

There are different kinds of fellowship. To say there is only one fellowship taught in Scripture, into which all believers are brought upon accepting Christ as Savior, is absolute nonsense. The particular kind of fellowship implied in any passage has to be interpreted in the light of its context.

A Christian’s fellowship is with the Father and His Son, Jesus Christ. Life precedes fellowship—“What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life—and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us” (I John 1:1-2). Life was manifested in the Person of Jesus Christ.

We have already read I John 1:3 in which John referred to fellowship with Christians before their fellowship with the Father and His Son. Through the message given to the apostles, we learn about our fellowship with the Father and His Son. John was writing to Christians about life in its social aspect, referring to fellowship in the gospel which results from the fellowship of life given by the sovereign God.

In I John 1:7, we saw that fellowship resulting from walking in the Light does not refer to fellowship with fellow Christians. It speaks of fellowship between God and His redeemed people. Christians experience and enjoy the fellowship between the Father and His Son, and the Father and His Son enjoy fellowship with Christians. This fellowship is an actual and a mental fact, but the mold of this spiritual intercourse cannot be described. It can be explained no more than the fact that human spirits operate upon one another. It is experienced but inexplicable.

The most prominent idea of fellowship is that of mutual sympathy and reciprocal affection. Fellowship means community of thought and interests. This fellowship does not mean that we have been placed on equality with God. That would be heretical. Nevertheless, we have been made partakers of a God-like nature. Consequently, we enjoy fellowship with the Father and His Son. We love what God loves and hate what He hates, but not with same degree. We love that which is right and honorable and hate that which is erroneous and dishonorable.

The fact of fellowship is true in all believers, but the degree of that fellowship varies from believer to believer. Attachment to the same truths and the same objects, love for the same truths and the same beings, and the same kind of joy—though not to the same degree—characterize fellowship with God. God rejoices in holiness, truth, purity, and mercy. The believer’s joy is the same kind.

Fellowship is sharing in common with the Father and His Son. Christians cooperate with God in some things, while in others they do not. For instance, they cannot cooperate with Him in creation, providence, government, and regeneration. However, saints do act with Him in conversion and service, as a farmer sows seed and as a physician administers medication.

Although the Greek word koinonia is translated “fellowship” in most places, it is also translated “sharing” and “participation.” The Philippian epistle describes four different ways the word is used in Scripture: (1) participation or sharing in the gospel (Phil. 1:5), (2) fellowship of the spirit (Phil. 2:1), (3) fellowship of His sufferings (Phil. 3:10), and (4) [sharing] fellowship of giving (Phil. 4:15).

No particular doctrine is minutely expounded in the Philippian letter. In it, Christian doctrine is transmuted into life and experience. In Romans, the technique of salvation is revealed. In Philippians, that salvation is at work. It is put to the test in life and action.

Paul began his letter to the Philippian saints—“…To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons” (Phil. 1:1). The preposition “in” denotes relationship with Christ. Relationship is vital. The place is incidental.

A good title for Philippians is “Christ in Christian Experience.” Four primary thoughts are emphasized in the letter—one in each chapter: (1) life in Christ, (2) mind of Christ, (3) goal in Christ, and (4) strength in Christ to live the Christian life and anticipate its consummation.

Since Christ is the Christian’s life, He is expressed in the Christian’s mental attitude. The desires of the mind filled with Christ’s life will become more like Christ as the perfect ideal. He is the goal, the sum of objective perfection and subjective satisfaction. Christ is the strength by which the ideal becomes action. The objective reality becomes subjectively realized.

In Philippians 1:5, Paul said, “In view of your participation in the gospel from the first day until now.” The Philippian saints cooperated in proclaiming the gospel. They manifested their partnership in the gospel not by quiet enjoyment of it but keen activity and interest in it. They were interested in the furtherance of gospel.

Paul manifested his pastoral desire for the spiritual welfare of the people to whom he had ministered (vv. 3-5). His past remembrance caused him to be (1) thankful to God for them, (2) faithful in prayer for them, and (3) joyful in his petition on their behalf. His concern was rooted in continuous fellowship in the gospel and its interest and furtherance.

In verse 6, Paul, the great pastor, anticipated the future. In verses 7-11, he was also presently devoted. His tender yearning for the saints at Philippi was more than human. It was the fruit of God’s grace within him. His prayer for their spiritual progress reflected his concern.

To fellowship in the Spirit is to participate in the Spirit. In Philippians 2:1, Paul states, “Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion.” The text must be studied in the light of its context. Does the Greek particle translated “if” refer to the possibility of grieving the Spirit? It is possible for Christians to grieve the Spirit. He is sensitive and easily grieved. However, the particle “if” is better translated “since,” and is often translated “since” in other passages of Scripture.

There was a division in the assembly at Philippi. They were subjected to many trials. They had been afflicted and would be afflicted again. Many of them were terrified by their adversaries. Paul sought to counteract the problems by showing the consolation in Christ, whereby all divisiveness should be solved.

The word “therefore” in verse 1 of chapter 2, looks back to chapter 1. It is a bridge between Paul’s call for unity (1:27) and his fourfold ground of appeal in Philippians 2:1. Since there is encouragement in Christ, since there is consolation of love, since there is fellowship of the Spirit, and since there is affection and compassion, all their problems could be solved.

The fellowship of the Spirit is fellowship with or participation in the Spirit rather than fellowship wrought by the Spirit. The Philippians were enjoying encouragement in Christ, consolation of love, fellowship of the Spirit, and affection and compassion. Consequently, their manner of life should prove it. That same high privilege of participation in the Holy Spirit belongs to every Christian.

Fellowship of Christ’s sufferings is the privilege of every born-again person—“that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Phil. 3:10). Fellowship in this instance is sharing in Christ’s sufferings. Paul already shared the fellowship “created by” Christ’s suffering. He then shared “in” the fellowship of Christ’s sufferings.

Christ’s sufferings must be distinguished from the sufferings of others. No one can participate in His atoning work, but all Christians suffer for righteousness’ sake. His sufferings were vicarious, meritorious, and voluntary. There is no merit in Christians suffering. Jesus Christ deserved none of the suffering He endured. Christians deserve everything they suffer for righteousness’ sake.

The Lord’s sufferings must be differentiated in degree from those of Christians. His were foreseen and complete. He saw His from eternity, before the foundation of the world. He suffered the full penalty of sins for all His elect. The sufferings of Christians are hidden from them. The Lord supplies daily strength to endure whatever circumstances demand. Their sufferings are limited. The Lord does not place more on one than he can bear. Resurrection is mentioned before suffering (Phil. 3:10), because only in the power of the resurrected life can saints experience fellowship in His suffering.

Faith makes the believer one with the suffering Christ. Paul desired to be like Christ not in atonement but suffering for the sake of righteousness. As the Lord walked among the sons of men, He was mistreated, railed upon, spat upon, etc. He experienced suffering for righteousness’ sake. That is what Paul meant when he said he desired to know Christ in the fellowship of His sufferings.

Christians enjoy the fellowship of giving. In Philippians 4:15, Paul said, “…at the first preaching of the gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone.” The word “shared” comes from the same Greek word as fellowship. The Philippian saints willingly shared with Paul the financial burden for the propagation of the gospel. Christians partake with others the blessings the Lord has bestowed upon them. They love what the Lord loves and hate what He hates.

Christians can fellowship one another. Fellowship in the local assembly is not enjoyed by all. If a Christian’s conduct demands his exclusion from a local assembly, other members of that assembly cannot fellowship with him. Those in fellowship with the Lord are out of fellowship with all who are out of fellowship with the Lord. Christians can get out of fellowship with the Lord. When they do, they desire to avoid those who are in fellowship. When they are restored, they seek the company of others.

Degrees of fellowship vary. The individual who has studied the word and grown in grace and knowledge of the Lord enjoys more fellowship than those who have not applied themselves. God’s people are responsible to grow. However, there is no degree of fellowship until one has been brought into fellowship with the Father and His Son. An understanding of faith and fellowship leads to a deeper appreciation for fruit that will remain.

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The NEW AMERICAN STANDARD BIBLE—UPDATED EDITION is the source of all Scripture quotations in this message, unless otherwise noted.