The word "fellowship" is generally from the Greek koinonia. This word is rendered fellowship 12 times, communion 4, communication 1, contribution 1, distribution 1, to communicate 1. Actually the term koinonia has such varied aspects no single English word is able to express them all. It is so rich in meaning that it more than exhausts the meaning of any term we have. It is a derivative of koinos, the word for common. "Common" has two different meanings in English. It can refer to that which is jointly held by a large group, and it is in this respect that Jude speaks of "the common salvation."
It can also refer to that which is commonplace and vulgar as contrasted with that which is rare and distinguished. In this sense, it came to be applied to that which was unhallowed or not ceremonially clean (Cp. Acts 10:14, 15). The word vulgar is from vulgus, the crowd, the common people. The Latin Vulgate was a version which was given to all and made available to the commoners. This is comparable to the word "profane" from the Latin. This refers to that which was pro fanum, that is, left outside the temple or sanctuary, and thus not consecrated. We speak of profane history in contrast with that which was inspired, and had a sacred origin.
The basic definition of koinonia as given by Joseph Thayer, is: "Fellowship, association, community, communion, joint participation, intercourse." In its application to the New Testament usage, he divides it into three parts: (1) The share which one has in anything, participation; (2) intercourse, fellowship, intimacy; (3) a benefaction jointly contributed, a collection, a contribution. It is interesting to note that this last is a use unknown to profane authors. It is an acquired meaning given only by the New Testament writers, and even though Thayer defines koinonia as "a collection, a contribution," he adds, "as exhibiting an embodiment or proof of fellowship." Actually, the gift or benefaction is not the koinonia at all, as we shall later demonstrate. It is a manifestation of it. The koinonia (fellowship) is already existent and prompts the gift. We shall learn that for Christians, the only genuine riches we have are those we share in the Christ, and we supply the bodily needs of each other because we all alike are redeemed and in Him. The sharing of earthly goods is a spontaneous expression of our sharing in the divine wealth.
The word for "fellow" came into our language from the Old Norse term for a comrade or associate. The suffix ship is Anglo-Saxon in origin and is generally found in connection with nouns denoting persons. It relates to a state or condition in which such persons move. We speak of friendship, partnership, and sonship. Ignorance of this fact prompts many to use ridiculous and absurd expressions. Indications of some of these regularly come from the disciple brotherhood. Men write and ask me if I fellowship cups, classes, colleges, fermented wine, orphan homes or instrumental music. I would like for someone to tell me how to do so, if I wanted to.
One of the most tragic misconceptions is based on the idea that fellowship is synonymous with, or equivalent to, endorsement of anything or everything the other "fellow" may hold or advocate. In any final analysis this must lead to the conclusion that no two persons could ever be in fellowship until they both reach perfect knowledge and complete agreement upon every minute detail. The folly of such a view can easily be detected by any thinking person. We do not make other kindred terms subject to such unreasonable interpretation. Can friendship exist between those who do not agree upon all issues. Can partnership exist between persons who are unequal in knowledge and attainment, and who possess divergent views? Certainly there are many close friends who disagree upon some matters, and many partners who associate in business in spite of divergent opinions.
We are to be in fellowship "with the Father and with his Son Jesus Christ" (1 John 1:3). Does this mean that God did not accept us into fellowship until our understanding of all things is equal to his divine knowledge? If so, how can we "grow in grace and knowledge of the truth" after we come into Christ? Now, if God being perfect, can be in fellowship with us in our ignorance and imperfection, why do we set up a standard for others which he did not set up for us? If it be argued that John meant only the apostles were in fellowship with the Father and the Son, the difficulty is not lessened.
Were James and John in the fellowship of Jesus when they were making the demand that one of them sit on His right hand and one on the left when He came in His kingdom? Were the others who became angry at this in His fellowship? Was Peter in His fellowship when He tried to thwart His death by saying "Be it not so, for this shall not be unto you." Was he in the fellowship of Christ from Pentecost to the time of his vision on the housetop at Joppa? Certainly he did not realize that God had removed the restrictions upon eating of meats and zealously followed the ceremonial regime of Judaism. Nor did he previously grasp the great truth that "God is no respecter of persons." If he could be in the fellowship until he learned these truths, may not others be in the same fellowship, while learning the way of truth more perfectly?
The fact is that the fellowship of the new covenant is not based upon unanimity of opinion, interpretation, or even understanding of scriptural doctrine. It does not imply nor indicate endorsement of the position of one with whom we may differ. Fellowship is one thing; endorsement of the position taken by another is a wholly different thing. Fellowship of Christ, and in Christ, is a state or condition into which we are called by God through the gospel; endorsement of an interpretation or idea of one in or out of the fellowship is a rational act of our own minds. It is the jumbled, mixed-up thinking on this point that has created the factionalism, partisan spirit, and sectarianism, so rife among the heirs of the restoration movement.
Not long ago I attended a meeting conducted by a young brother. He announced in the newspaper that he would hold a "gospel meeting." His gospel consisted of informing the partisans who were present that grouping of students in classes to study the sacred oracles of God was a tool of hell and an instrument of Satan. This was the Good News of salvation! It was for this Jesus died on the cross. It was this to which all of the prophets gave witness. After the meeting I introduced myself to him, and he in turn introduced me to several about him. He was careful each time to say "Mr. Ketcherside." As I spoke to him and to each of the others, I addressed him as "brother." During what he referred to as his sermon the speaker alluded to "the brotherhood" several times. I asked him if he considered me a member of it, and if not, to tell me what I would have to do that I had not done to become a part of it. He hemmed and hawed and was hesitant to commit himself on either count.
Later, at my urgent invitation, he attended a service where I was speaking. I mentioned my joy at his presence and requested him to lead in prayer. He shook his head in refusal. Afterwards he told me he could not "fellowship" me because I did not oppose Bible classes, and he was afraid that if he prayed to God at my request, it would consist of "fellowship." I felt sorry for him, for I grew up in the same kind of bigoted and partisan relationship. I can recall how we used to discuss whether it was right to call a man a "brother" who disagreed with us on colleges, orphan homes, classes, cups, instrumental music, or the millennial theory.
I was afraid to call upon a man to pray to God who was not of "our group," for I realized what "the brotherhood" would do to me if they found it out. I did not want to be put through the meat grinder or sausage mill. It seems incredible to me now that we once drove out from us one who addressed a Christian Church elder as brother and asked him to lead in prayer. I am thrilled that the grace of God delivered me from such littleness. I have recently very carefully scrutinized my heart on all of these controversial issues. I find that I have not materially altered my position on a single one of them. I am stronger than ever in my previous convictions on most of them. But I am no longer afraid of what men will do unto me! I refuse to be the mouthpiece of a faction, or the cat's paw of a clique! I am no longer a party pigeon or a Simple Simon. I want to belong to the Lord and bow unto Him only. To us there is but one Lord!
I have learned that those who differ with me on these issues are my brethren, because of their relationship to the family, or household of God. We are not brothers because we have the same opinions but because we have the same Father. We also have the same mother, for Jerusalem which is from above is the mother of us all. If having the same Father and Mother does not make us brothers, pray tell me what it would take. Every baptized penitent believer on this earth is my brother, and we are in fellowship because we are a part of the brotherhood of Christ. That is the only brotherhood on this whole wide earth in which I am the least bit interested.
I do not agree on much with most of those who are in it, and do not fully agree with any of them, but fellowship in God is one thing, and perfect agreement is a wholly different thing. My father had six children, and they often differed with each other and even with their parents, but it never once occurred to me to deny they were my brothers and sisters because we argued loud and long. We were brothers not because of what we had done but because we were introduced by birth into a family state or relationship. The relationship into which we are introduced by the new birth is the fellowship of the new covenant. We have been in fellowship with a lot more people than we ever realized, or even yet realize. I am in fellowship with every saved person on this earth, that is, if I am saved. When I was younger, the family of God was a little one but now that I have grown out of my own provincialism, that family has increased perceptibly. Praise His name!
Every person who has received Christ Jesus, and thus has been born of the water and of the Spirit, who has experienced the riches of the glory of God's mystery "which is Christ in you, the hope of glory," is in the fellowship. They are partakers of the inheritance of the saints in light, having been delivered from the power of darkness and translated into the Kingdom of the Messiah. Having been called into the kingdom and glory of God, and having been sealed by the Holy Spirit they are in communion with God and with every other person on earth who has been born again. They are the beneficiaries of the grace of our Lord, of the love of God, and of the fellowship of the Holy Spirit (2 Cor. 13:14).
When the apostle wrote to Corinth he told them they had been called into the fellowship of Jesus Christ. They were torn by partisan strife, tolerant of immorality, intolerant of the scruples of the brethren, impleading each other in heathen courts, and even so factious they could not eat the love feast together. He was fearful of coming among them lest he find quarreling, jealousy, anger, selfishness, slander, gossip, deceit and disorder. Yet he did not tell "the faithful" to go and start a "loyal" congregation! He did not even intimate that he would split them and take out a group when he arrived. He asked, "Do you not know that Jesus Christ is in you?--unless indeed you fail to meet the test" (2 Cor. 13:5). What was the test? Was it an attitude as to classes for Bible study, individual cups, fermented wine, unleavened bread, orphan homes, etc.? These are tests which men have concocted to shatter and split into factious groups those who are in the fellowship.
God devised no such tests. Jesus Christ can be in men, who in their weakness and ignorance, differ in opinion as to these things. Paul said "What we pray for is your improvement" (2 Cor. 13:9). Not once in all of the divine revelation of God was a congregation of believers ever advised to split or separate. Not once was a group of believers told to come out from, or separate themselves from the other believers. If so, where is the place? Paul did not advise the congregation of Corinth to divide. He did not advise the establishment of two "Churches of Christ" in Corinth--one a "heathen courts congregation" and the other an "anti-heathen courts congregation."
Here is what he wrote: "Mend your ways, heed my appeal, agree with one another, live in peace, and the God of love and peace will be with you." Never in the checkered history of the saints has this exhortation been needed more than at present. Every word needs to burn and sear our hearts until "we put no obstacle in any one's way, so that no fault may be found with our ministry" (2 Cor. 6:3). The Christian life is difficult enough in these days without adding an extra burden of hate and animosity kindled by the factious spirit. Let us labor for unity!