Fellowship
Fellowship
Nothing is so prominent in early Christianity as its sense of fellowship. The Corinthians, with their extreme individualistic tendencies, are an exception among the Pauline communities. 1. This fellowship is primarily a religious fact: it is fellowship with the heavenly Lord, who, though hidden in heaven (Act 3:21), is yet sensibly present to His followers (Mat 18:20; Mat 28:20). Even the individual believer knows that he is in fellowship with Christ. St. Paul, using a mystical form of expression, says that it is Christ and not himself who lives and acts in him (Gal 2:20). He speaks also of the fellowship of his sufferings (Php 3:10), which allows his own sufferings to participate in the saving power of Christs afflictions for His Church (Col 1:24, Eph 3:13). The fellowship with Christ to which God has called Christians (1Co 1:9) has not yet been fully realized, but is still to be hoped for. To be with Christ for ever is the whole desire of the Apostle (1Th 4:17, Php 1:23); in the present time he has but a foretaste of the joy to come. St. John emphasizes the fact that this present fellowship with Christ (1Jn 1:6) is fellowship with the Father and with the Son (1Jn 1:3). Since it is the Holy Ghost who mediates between Christ and His believers, St. Paul speaks of fellowship of the Spirit (Php 2:1) as well as of communion of the Holy Ghost (2Co 13:14), the same Greek word () being used in both passages. Fellowship with the heavenly Lord, who sits at the right hand of God, and makes intercession for His followers (Rom 8:34; cf. 1Jn 2:1, Heb 2:17; Heb 4:15; Heb 7:25 etc,), is realized in prayers which are heard (2Co 12:8 f.), and in revelations (2Co 12:1, Gal 2:2; cf. 1Th 4:15). Fellowship with the Holy Ghost is realized in certainty of salvation and boldness in prayer (Rom 8:15 f, Rom 8:26; cf. Heb 4:16), in moral strength (Rom 8:13 f, Gal 5:16 ff.), and miraculous gifts of every kind-the ecstatic gifts of prophecy and speaking with tongues, and the natural gifts bestowed by the Spirit, such as governing and helping in the Church (1Co 12:8 ff, 1Co 12:28 ff.).
2. Fellowship of the faith (Phm 1:6) is fellowship of the faithful. This is an exclusive fellowship: what fellowship have righteousness and iniquity? or what communion hath light with darkness? (2Co 6:14). St. Paul, and still more St. John, strive hard to maintain this exclusiveness in their churches-not for reasons of utility, as in the case of the Greek clubs; not from national prejudice, as in the case of the Jewish synagogues; but from the standpoint of Christian morals: the fulfilment of the high ordinances of the gospel is only possible in the midst of a Christian congregation (1Co 6:1-11). The separation of the members of the Church from social relationship with the heathen world, which St. Paul endeavoured to effect (cf. his scruples regarding invitations to heathen houses or temples, 1Co 10:27), was carried out in later times (1Pe 4:4, 3Jn 1:7); and the leaders in the Church even began to insist on avoiding all fellowship with Christians of doubtful character (2Jn 1:10 f., 1Jn 4:1 ff, Rev 2:14 ff, Rev 2:20 ff, Jud 1:19 ff.).
To this exclusiveness in externals there corresponds an inward intensity: to be of one accord, to have the same mind (1Co 1:10, 2Co 13:11, Php 2:2, Rom 12:16), to love the brethren (Rom 12:10, 1Th 4:9, etc.), are oft-repeated commands. Bear ye one anothers burdens is a law of the Church (Gal 6:2); all are members of one body (1Co 12:12 ff.), and so all have joy and sorrow in common (1Co 12:26, Rom 12:15). One sign of this fellowship is mutual intercession (2Co 1:11, Col 4:3, 2Th 3:1), another is the kiss of peace (2Co 13:12, 1Th 5:26). At the so-called Apostolic Council, James, Peter, and John gave Paul and Barnabas the right hand of fellowship in token of their mutual recognition of one another as fellow-workers in their different mission fields (Gal 2:9). Later on it became customary to send messengers and letters from one church to another. St. Paul mentions not only his fellow-workers (Rom 16:3) but also his fellow-prisoners (Rom 16:7, Col 4:10). Christianity is called a brotherhood (1Pe 2:17; 1Pe 5:9; 1Pe 5:1 Clem. ii. 4).
3. Fellowship-and this is the main point-is to be exercised actively towards all members of the community. In this sense fellowship is one of the chief characteristics of the primitive Church of Jerusalem (Act 2:42); it is characteristic, too, of the relationship between the Pauline communities. St. Paul praises the Philippians for their fellow-ship in furthering the gospel (Php 1:5), i.e. taking part in the Apostles missionary work by personal activity, prayers, and contributions of money. In this way they had fellowship with his afflictions (Php 4:14). The churches of Macedonia besought the Apostle with much intreaty in regard of the fellowship in the ministering to the saints (2Co 8:4), i.e. that they might be allowed to join in the collection for the poor of Jerusalem. Thus the word acquires a meaning which the EVV [Note: VV English Versions.] have tried to express by the rendering contribution (Rom 15:26, 2Co 9:13; Authorized Version distribution) or communicate (Heb 13:16). He that is taught in the word is advised by St. Paul to communicate unto him that teacheth in all good things (Gal 6:6). Fellowship, then, becomes a system of mutual help-the care of the poor and the sick, the feeding of widows and orphans, the visiting of prisoners, hospitality, the procuring of labour for travelling workmen (Didache, xii. 3ff,), are some of the proofs of fellowship. By these means early Christianity showed itself to be a social power far surpassing all rival organizations and religions.
Literature.-E. von Dobschtz, Christian Life in the Primitive Church, Eng. translation , 1904; A. Harnack, Die Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten2, 1906, i. 127-171 (Eng translation , Mission and Expansion2, 1908, i. 147-198). Cf. also the Literature at the end of the article Communion.
E. Von Dobschtz.
Fuente: Dictionary of the Apostolic Church
FELLOWSHIP
Joint interest, or the having one common stock. The fellowship of the saints is twofold:
1. With God, 1Jn 1:3. 1Co 1:9. 1 Cor 13: 14.
2. With one another, 1Jn 1:7. Fellowship with God, consists in knowledge of his will, Job 22:21. Joh 17:3. Agreement, Amo 3:2. Strength of affection, Rom 8:38-39. Enjoyment of his presence, Psa 4:6. Conformity to his image, 1Jn 2:6. 1Jn 1:6. Fellowship of the saints, may be considered as a fellowship of duties, Rom 12:6. 1Co 12:1. 1Th 5:17-18. Jam 5:16. Of ordinances, Heb 10:24. Act 2:46. Of graces, love, joy, &c. Heb 10:24. Mal 3:16. 2Co 8:4. Of interest spiritual and sometimes temporal, Rom 12:4; Rom 12:13. Heb 13:16. Of sufferings, Rom 15:1-2. Gal 6:1-2. Rom 12:15. Of eternal glory, Rev 7:9.
See COMMUNION.
Fuente: Theological Dictionary
Fellowship
in a college,- a station of privilege and emolument enjoyed by one who is elect-d a member of any of those endowed societies which in the English universities are; called colleges. The person so elected shares the benefits of the foundation in common with the other, members, and from such participation derives the name of fellow, the Latins name for which in the statutes of most of the colleges is socius. SEE UNIVERSITY.
In Oxford and Cambridge ” the fellowships Were either constituted by the original founders of the colleges to which they belong, or they have been since endowed. In almost all cases their holders must have taken at least the first degree of bachelor of arts or student in the civil law. One of the greatest changes introduced by the commissioners under the University Act of 1854 was the throwing open of the fellowships to all members of the university of requisite standing, by removing the old restrictions by which many of them were confined to founder’s kin, or to the inhabitants of certain dioceses, archdeaconries, or other districts. Fellowships vary greatly in value. Some of the best at Oxford, in good years, are said to reach 700 or even 800, whilst there are others which do not amount to 100, and many at Cambridge which fall short of that sum. Being paid out -of the college revenues which arise from land they also vary from year to year, though from this arrangement, on thee other hand, their general value with reference to the value of commodities is preserved nearly unchangeable, which would not be the case if they consisted of :a fixed payment in money. The senior fellowships are the most lucrative, a system of promotion being established among their holders; but they all confer on their holders the privilege of occupying apartments in the college, and generally, in addition, certain perquisites as to meals or commons. Many fellowships are tenable for life, but in general they are forfeited should the holder attain to certain preferments in the Church or at the bar, and sometimes in the case of his succeeding to property above a certain amount. In general, also, they are forfeited by marriage, though this disability may now be removed by a special vote of the college, permitting the fellow to retain his fellowship notwithstanding his marriage. With the single exception of Downing College, Cambridge, in which the graduates of both universities are eligible, the fellowships are confined to the graduates of the university to which they belong.”
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Fellowship (2)
(), “joint interest, or the having one common stock. The fellowship of the saints is twofold:
1. With God (1Jn 1:3; 1Co 1:9; 1 Corinthians 13:14);
2. With one another (1Jn 1:7). Fellowship with God consists in knowledge of his will (Job 22:21; Joh 17:3); agreement in design (Amo 3:2); mutual affection (Rom 8:38-39); enjoyment of his presence (Psa 4:6); conformity to his image (1Jn 2:6; 1Jn 1:6); participation of his felicity (1Jn 1:3-4; Eph 3:14-21; 2Co 13:14). Fellowship of the saints may be considered as a fellowship of duties (Rom 12:6; 1Co 12:1; 1Th 5:17-18; Jam 5:16); of ordinances (Heb 10:24; Act 2:46); of graces, love, joy, etc. (Heb 10:24; Mal 3:16; 2Co 8:4); of interest spiritual, and sometimes temporal (Rom 12:4; Rom 12:13; Heb 13:16); of sufferings (Rom 15:1-2; Gal 6:1-2; Rom 12:15); of eternal glory (Rev 7:9).” SEE COMMUNION.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Fellowship
(1.) With God, consisting in the knowledge of his will (Job 22:21; John 17:3); agreement with his designs (Amos 3:2); mutual affection (Rom. 8: 38, 39); enjoyment of his presence (Ps. 4:6); conformity to his image (1 John 2:6; 1:6); and participation of his felicity (1 John 1:3, 4; Eph. 3:14-21).
(2.) Of saints with one another, in duties (Rom. 12:5; 1 Cor. 12:1; 1 Thess. 5:17, 18); in ordinances (Heb. 10:25; Acts 2:46); in grace, love, joy, etc. (Mal. 3:16; 2 Cor. 8:4); mutual interest, spiritual and temporal (Rom. 12:4, 13; Heb. 13:16); in sufferings (Rom. 15:1, 2; Gal. 6:1, 2; Rom. 12:15; and in glory (Rev. 7:9
Fuente: Easton’s Bible Dictionary
FELLOWSHIP
According to its basic biblical meaning, fellowship is concerned not with people enjoying each others company, but with people participating together in something. Fellowship is communion having a share in something.
Fellowship with means sharing in
An example of the biblical meaning of fellowship is the Lords Supper, or Holy Communion. The act of believers in eating bread and drinking wine in the Lords Supper is an act of fellowship with Christ, for it is a spiritual sharing in his body and blood. It is a participation in Christ and all that his sacrificial death means (1Co 10:16; see LORDS SUPPER). By being united with Christ, believers share in him, have fellowship with him (1Co 1:9; Heb 3:14). Likewise they have fellowship with the Father (1Jn 1:3) and with the Holy Spirit (2Co 13:14; Php 1:21; Heb 6:4), for through faith in Christ they have become sharers in the divine nature (2Pe 1:4).
In all these cases the fellowship may involve only the individual believer and God. The believer has fellowship with God, regardless of whether joined by fellow believers. If others join, however, they collectively have fellowship with God. Therefore, when the Bible speaks of Christians having fellowship together, it means that together they have fellowship with God, not that they enjoy being with each other (1Jn 1:3). But by having fellowship together with God, they will indeed be joined together in a true and happy union (Joh 17:21-22; 1Co 10:16-17).
Sin spoils the believers fellowship with God. Those who think they can sin as they please and still have fellowship with God are deceiving themselves. By contrast those who live righteously will enjoy unbroken fellowship with God, because God in his grace cleanses the sins that they unknowingly commit (1Jn 1:6-7).
Fellowship with Christ means not only sharing in the blessings that come through his sacrificial death, but also sharing in the sufferings that he endured (Php 3:10; 1Pe 4:12-14; Rev 1:9). But if people have fellowship with him in his sufferings, they will also have fellowship with him in his glory (2Ti 2:11-12; 1Pe 5:1).
Sharing in a common possession
As Christians jointly participate in Christ, so this fellowship binds them together (Act 2:42). There is therefore a sense in which they have fellowship with one another, but again this fellowship is usually in someone or something that they have as a common possession (Php 1:7; Heb 3:14; 2Pe 1:4). Their fellowship is a joint sharing in a common faith (Tit 1:4), in a common salvation (Jud 1:3) and even in their common sufferings (2Co 1:7; Rev 1:9). They share in the gospel by helping those who preach it (Php 1:5; Php 4:14-18), and share in the financial support of poor Christians by giving money to help them (Rom 15:27; 2Co 8:4; 2Co 9:11). From this latter example fellowship developed the more specialized meaning of financial contribution (cf. Rom 15:26; 2Co 8:4; 2Co 9:13).
There are certain things that Christians are not to have fellowship with, not to share in, not to participate in. They are not to identify with others in a way that signifies a sharing in the wrongdoings of such people (1Ti 5:22; 2Jn 1:10-11). Neither are they to share in marriage with non-believers (2Co 6:14-15) or in religious feasts where food has been offered to idols (1Co 10:20-21). They are to have no part, no share, in anything that is sinful (Eph 5:11; Rev 18:4).
Fuente: Bridgeway Bible Dictionary
Fellowship
FELLOWSHIP
Neither the word fellowship () nor any equivalent term occurs in the Synoptic Gospels, but the reality in faith, love, and joy is diffused like the fragrance of the flowers of Galilee through that bright spring of the worlds life. As we pass to the Acts and Epistles, especially the Pauline, the word is found in a variety of meanings. Most frequently it is translated fellowship (Act 2:42, 1Co 1:9, 2Co 6:14; 2Co 8:4, Gal 2:9, Php 1:5; Php 2:1; Php 3:10). It is rendered communion in 1Co 10:16 ((Revised Version margin) participation in) and 2Co 13:14; contribution (Authorized Version distribution) in 2Co 9:13, cf. Rom 15:26; communication ( Revised Version NT 1881, OT 1885 fellowship) in Phm 1:6, cf. Heb 13:18. Though occurs only three times in the Johannine writings (1Jn 1:3; 1Jn 1:6-7), they are peculiarly rich in the religious ideas which give the term its content. The conception of fellowship in the NT is not exhausted by the varied significations of any one word; it becomes plain only as we comprehend the meaning of the life of the Early Church.
i. Inherited forecasts.Like most of the great religious conceptions of the NT, this idea has its roots deep in the OT. Isaiah proclaims that the religion of Israel can find its truest expression only in a spiritual fellowship of faith, independent of a national framework. In Israel there is an imperishable remnant, a stock from which new life will spring forth after desolation has swept over Jerusalem (Isa 8:13-18; Isa 37:31-32). By the time of Jeremiah the disaster of the nation had become so irretrievable that the prophet hardly dares to hope for more than the salvage of individuals from the wreck; but these rescued ones will form the true Israel under a new covenant (Jer 23:3-8; Jer 31:31 ff.). The Messianic blessedness which those prophets foresaw consisted of an intimate fellowship which, in the coming days, the redeemed company of Israel would enjoy with Jehovah (Isa 49:6-13, Jer 31:31 ff.). It was to be a fellowship of Israelites because it was primarily a fellowship with Israels God (Isa 52:6-12; Isaiah 60). This thought of fellowship finds nowhere more vivid expression than in the Psalter. That storehouse of religious devotion is filled with prayers of communion with Jehovah, the supremely moral Person, righteous, faithful, holy, yet full of loving-kindness, who satisfies the needs of man by bringing him into fellowship with Himself (Psalms 16, 34, 40, 63). Though many of the psalms seem to be the utterance of individual yearning for Gods presence, others express the religious desires of corporate Israel, a fellowship of saints with a common thirst for the springs of its life.
A special term had been coined for Israel in her religious rather than her national functionkhl,, which was rendered in the LXX Septuagint by (church). It signified the religious assembly of Gods chosen people; but as this could never be completely realized, even in the great temple gatherings, the conception remained largely ideal. A rich spiritual legacy was transmitted from the OT in the words Israel, ecclesia, Kingdom of God; and though the Jewish heirs were unable to appreciate their inheritance, these two truths of the prophets and psalmists could never have quite perishedthat there is an eternal commonwealth of saints, and that this fellowship of Israel is based upon fellowship with Jehovah.
ii. The Synoptic Gospels.Jesus not only claimed to fulfil prophecy; by His words of grace He did much more than the most spiritually minded Israelite could have hoped. The spirit of the Lord which was upon Him awoke prophetic thoughts that had long lain in the hearts of those who were waiting for the consolation of Israel. He brought spring and quickened the seed sown in the past. He calls men to Himself and forms them into a new society, within which are to be enjoyed the blessings foretold by the prophets. In this company is found religious fellowship, based upon forgiveness of sins and eternal life through the knowledge of God revealed by Jesus as Father, of which the OT saints had but partial enjoyment or glad anticipation. He places Himself at the head of this society, claiming that He alone can impart the knowledge of God which will give rest to the souls of men (Mat 11:27-30). Thus His followers, constituted into the society of the Messiah, become a Divinely ordered fellowship not dependent on outward organization, but united by a common faith in Jesus as the Revealer of God to them. They are the New Israel, the imperishable ecclesia (Mat 16:16-19).
This society is no closed circle. Associating Himself more or less intimately with groups of disciples, Jesus sends them forth with the knowledge they have gained concerning Him, to proclaim to the people that the new epoch of Divine rule is about to be inaugurated, and that they should prepare for its advent. The condition of membership in this brotherhood is to follow Jesus, even though this may seem to the man of the world to be nothing less than to lose ones life. Fellowship with Jesus costs much. Family ties may be severed, the hatred of the world may be vented upon His disciples, billows of persecution may sweep over them, but in this society is life indeed (Mar 8:34-38, Luk 14:25-35). Jesus offers His followers a fellowship in this new brotherhood, which more than compensates for any worldly friendship that they may have to renounce (Mar 10:26-31). Their true kindred, even like that of Jesus Himself, will be found among those united by spiritual affinities in this new circle. New virtues abound in this brotherhood. Love working in helpful ministries for others is of the essence of fellowship in Messiahs company. Rank is assigned, not as in worldly kingdoms, but by the degree of service rendered by each to all (Mar 10:35-45).
In time Jesus announces to His followers that His society, as the true Israel, is to take the place of the Jewish nation, which as such is becoming a massa perdita. Out of this perishing world His disciples are saved into the eternal Kingdom, and as heirs of salvation they are in reality, as they were afterwards called, the saints of the New Covenant (Mar 12:1-12). Before His death the Messiah gave concreteness to this fellowship by a solemn communion with His disciples in the Last Supper, which became the means of making real to them the blessings of the New Covenant. The connexion of the Supper with the Paschal meal, which may here be assumed as having existed, either by anticipation or directly, would suggest to the minds of the participants that in this New Covenant they were entering into fellowship with Jehovah, and that they were also binding themselves together as brothers in a new covenant with God (Mar 14:22-25). A promise of enlarging fellowship fitly closes the Gospel of Matthew in the words, Lo, I am with you to the end of the ages (Mat 28:20), and gives us a glimpse of the transition from the earthly to the heavenly life of Jesus.
To sum up, the Synoptic Gospels show us the conception of an eternal Divine Commonwealth, made actual by Jesus in a society welded together by fervent loyalty to Himself as the Christ of God, and pervaded by a life of mutual service to the members. He brings His followers into true fellowship with Jehovah by revealing Him and pardoning their sins. They enjoy the life of a brotherhood, which is true life, in His company.
iii. The Primitive Jewish-Christian Church.Fellowship is the most real definition of the unity which was a constituent quality of the Early Church. Intercourse, intimate and universal, among brethren, whose life was consecrated by a gracious Divine presence, and thus free from everything secular, constituted the Church as distinctively one. This unity was not expressed by any rigid cohesive organization, not even primarily by the leadership of the Apostles. Indeed, the disciples had been warned by their Lord not to allow themselves to be called Master (Mat 23:10). A company of baptized brethren, they had received the Holy Spirit from their risen Lord, who had welded them into one. His personal gifts were manifest in each brother passionately devoted to his unseen Lord, and so on terms of friendship with all who loved Him.
The Church appears on the stage of the public world as a new sect, holding to the belief that Jesus is Messiah. Outwardly the brethren were probably indistinguishable from good Jews, and such organization as they had would follow the lines of their former life. But it would seem that they did not think of themselves as a new organization. They were slow to cast loose their hawsers and swing out into the stream as an independent Church. Led by powerful personalities, Peter, John, and James, who had been either intimate or of close kinship with Jesus, they regarded themselves as the true Israel, and for a while hoped that the nation would repent. Before St. Pauls time, however, there was a change, for we find that the brethren throughout Judaea were organized into distinctive communities, not as synagogues, but as churches (Gal 1:22). But in these churches the utmost freedom of the individual, which is essential for true fellowship, prevailed; for the Church grew not by official initiative, but by the prophetic power of the Holy Spirit impelling the brethren to spread far and wide the good news of their gospel.
Little as the primitive Christians differed outwardly from the Jewish world, their inner world was a new creation. It was a brotherhood of Divine origin; for not only were they baptized into the name of Jesus the Lord of life, but they had received the Holy Spirit. How sacred this fellowship was is manifest from the terrible punishment meted out to Ananias and Sapphira for violating the mutual trust that made the brother hood possible (Acts 5).
There were various manifestations of this fellowship. (a) It was a house-church. Brethren met as sons round the common board in the homes of those who could best provide accommodation, and partook of a daily meal consecrated to the memory of their unseen but present Lord. They held communion with one another because they held communion with the risen Jesus. Common prayers, songs, and thanksgivings rose to Jehovah from these family groups (Act 2:42; Act 4:23-32).
(b) This fellowship () found further expression in a life of mutual service,the rich for the poor, the strong for the weak. They rejoiced with those who rejoiced; they wept with those who wept. In fact, true could not be better defined than in the words of the Golden RuleWhatsoever ye would that men should do to you, do ye even so to them (Mat 7:12). No formal ordinance, such as the community of goods, was enjoined on the brethren; their love welled forth in such a pure and powerful stream that it made its own channels. All blessings, earthly and spiritual, were spontaneously shared with those who were in need (Act 2:44-47; Act 4:32-35).
So we have in the earliest days a true fellowship a brotherhood united by love to a risen Lord, whom many of them had known on earth, and led without rivalry by favourite disciples of Jesus, enjoying gifts and graces from the ever present Spirit of their Lord. But that brotherhood gathered in the earthly Zion was nationalistic in sentiment. It was provincial in spirit, especially, it would seem, throughout Judaea, where the churches were in villages remote from the world of men.
iv. The Gentile Churches of the Pauline world.With the rise of Antioch a peril threatened the prestige of Jerusalem. Could the fruit of the Spirit thrive equally well in the valleys and on the plains of Syria and Asia as on the isolated plateau of Judaea? If so, it was bound to be very much more abundant. Fortunately, Paul the Apostle to the Gentiles was a man of varied culture. While his world was in cities and he thought imperially, he never treated the Jewish mind lightly, and he knew what that mind was. He understood its worth and its rights. He could discern every wave of feeling, every gust that shivered duskily across it. So St. Paul was himself the greatest power of his day making for the unity of the Church. It was a passion with him to avert a breach which would be fatal; and he was successful, for the other Apostles responded nobly as brethren, and gave him the right hand of fellowship (Gal 2:2; Gal 2:9). But the sections thus united had to be cemented; so he devotes much energy to effecting a durable by organizing the collection for the poor saints at Jerusalem. In 2Co 8:4; 2Co 9:13 and Rom 15:26 the word is translated ( Revised Version NT 1881, OT 1885 ) contribution; but there is always at the root of , in the NT, the idea of Christian communion in one form or another. Those who bestow make common cause with one another and with the recipients (Waite). The collection is a religious act, because it is a mark of Christian fellowship. Indeed, the Macedonians regard it as a signal token of Divine favour to be allowed thus to help those from whom they had received the gospel; and the poor Jewish Christians, who had made experience of the liberal Christian kindliness of the Gentiles, could hardly refuse to call them brethren (2Co 8:1-5; 2Co 9:11-14).
The Christian fellowship was world-wide. This brotherhood was one everywhere (1Pe 5:9), and in writing to the Corinthians St. Paul assumes that what he says will be of interest not only to them, but to all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours (1Co 1:2). The Church of God which is in Corinth is a visible but partial manifestation of the larger whole. This idea persisted after the Apostolic age; for Brotherhood alternates with Ecclesia in the oldest sets of ecclesiastical canons, while omnis fraternitas and are used to denote the whole of Christendom (Lindsay). This world-wide brotherhood was not held together by any outward organization, though the Apostle Paul does group his churches by provinces. But organization is local: it does not follow the lines of provincial units. Of course, Christian life had to be expressed in outward fellowship wherever it was possible, so that all the brethren within a convenient radius, such as a city, would be grouped together to form the Church of God in that place. And the Spirit of God supplied these local churches with leaders who had the necessary gifts for the conduct of their life. This became the basis of a permanent ministry.
From the world they became outwardly separate, saints chosen out of it and consecrated to God (Rom 1:7, 1Co 1:2, Gal 1:4), and so forming one family, the household of faith (Gal 6:10, Eph 2:19), throughout the empire of this world. Hence great stress is laid upon the grace of hospitality (Heb 13:1-2). In that busy world with its thronged highways, the Christian was always sure of a warm welcome wherever there was a church or a group of brethren (see per contra 3Jn 1:9 f.), and the sufferings of the saints were made the occasion of active sympathy (Heb 6:10; Heb 10:33-34; Heb 13:3). St. Paul experienced many such marked tokens of fellowship, especially at the hands of the Philippians, for whom he cherished the deepest affection. They were unremittingly active in co-operation with him for the spread of the gospel; and whatever his needs, bodily or spiritual, might be, they were ready to do their best by gifts or sympathy to supply the lack. This was true fellowship (Php 1:5; Php 1:7; Php 2:18; Php 4:14-15). Philemon also was a real Christian, whose faith in, and love to, the Lord Jesus was manifested in his kindly offices towards all the saints; and the Apostle delicately suggests that he should not stop till his benevolence becomes complete and embraces even the slave Onesimus (Phm 1:6; Phm 1:15-16).
This religious idea of brotherhood issues in a new grace, love of the brethren (), which is to be cherished as an especial sign of Divine life (1Th 4:9, Rom 12:10, Heb 13:1; 1Pe 1:22). A fine word, (singleness), is used by St. Paul to denote the quality of the man in whom fellowship () is a ruling motive. He is , single-minded, liberal. He does not serve God and Mammon. His eye is single. Looking only at the needs of his brother, he realizes the truth of the Lords words that it is more blessed to give than to receive (Act 20:35). Among the brethren there is no almsgiving. All that is sordid in almsgiving is removed, and generosity becomes a choice token of fellowship (2Co 8:2; 2Co 9:11; 2Co 9:13). When men thankfully receive Gods gifts, and in imitation of His bounty use them for the good of others, so that the recipients also thank God for the benefaction, it is as far as it goes the re-establishment of the right relation between God and men, and men and men. The slave is not only made partaker of such bounty, but as he possesses this spirit he pays an ungrudging service to his master (Eph 6:5).
The fellowship of church with church was further increased by the visits of Apostles and teachers, as well as by the interchange of correspondence. What was of interest to one was of interest to all in so far as it touched their common gospel. While we do not find any uniform creed or liturgy in these Epistles, there was almost certainly a substantially similar form of worship, and in their prayers and hymns the brethren gave utterance to the same faith in Jesus Christ, and in their teaching they adhered to the common truths which the Apostles taught (Rom 6:17, Gal 1:8). We cannot fail to be impressed by the combination of a sense of unity with great individual freedom. The Spirit took the life of believer or church, and produced in it some distinctive grace or function, which brought diversity without disharmony, enrichment without lack of proportion. Manifold, however, as these gifts were, the greatest of all and that which lay at the root of their fellowship was love; for not only was it the best because the commonest, but it tempered and restrained the more individualistic endowments, which might easily destroy the harmony of the Christian company (1Co 12:31; 1Co 12:13). True fellowship demands variety in unity, individual freedom working at the impulse of a common spirit.
The noblest exposition of Christian fellowship, outside the Gospel of John, is contained in the Epistle to the Ephesians. In that prose poem in praise of unity, the Church is described as one body of which each Christian is, or should be, a perfect member. A Divine creation purposed from all eternity by the Fathers love, it was made actual in history through Jesus Christ. The Church is one because of the unities on which it is based. Its members are baptized into the name of the one Lord whom they confess. They are inspired by the same Spirit, and there is one God and Father of all, who is above all and through all and in all (Eph 4:4-6). Historically the Church became one when, in Christ, Jew and Gentile were both reconciled unto God in one body by the cross (Eph 2:14-18); and in the ages to come each individual with variety of function will reach his perfection in this perfect organism, and contribute to the completeness of the whole (Eph 4:7-13). A fellowship so sublime in its ideal must be undisturbed by selfish desires. Only where love, patience, long-suffering and humility reign will there be on earth a communion of the saints. In the Apostles eyes all true life in an Ecclesia is a life of community, of the harmonious and mutually helpful action of different elements, so that he is giving instruction on the very essence of membership when in each of the nine Epistles addressed to Ecclesiae he makes the peace of God to be the supreme standard for them to aim at, and the perpetual self-surrender of love the comprehensive means of attaining it (Hort, Christ. Ecclesia, 123).
All the manifestation of fellowship among the brethren, the very brotherhood itself, is possible only because the individual members of the communion of the saints are in personal fellowship with Jesus Christ. He indeed is the fountain and source of communion. All human fellowship is derivative. The word is used by St. Paul only in 1Co 10:16 to express this personal fellowship with Christ, the thought being that in the Lords Supper believers are united in close communion, because through the cup and the bread they are enabled to participate in the life of Christ Himself. But the idea is central in St. Pauls religionI no longer live, but Christ liveth in me (Gal 2:20); For me to live is Christ (Php 1:21). However, this fellowship of the individual is no selfish enjoyment. Only those who are rooted and grounded in love are able to comprehend with all saints what is the breadth and length and depth and height; and to know the love of Christ which passeth knowledge, that they may be filled with all the fulness of God (Eph 3:17-19). Now the Apostle expects that even in his own imperfect churches there should be some real enjoyment of this fellowship with Christ. He reminds the Church of Corinth that they were called into the fellowship of his Son Jesus Christ our Lord (1Co 1:9), i.e. the fellowship of which He is the soul. Fractured though the Church is by schism and marred by impurity, it is a society of redeemed sons, whose destiny is to be conformed to the image of Him who is the firstborn among many brethren (Rom 8:29-30), and even now it must reflect with real truth some of the glory of that future fellowship. The same conception is conveyed in 2Co 13:14 in the words, the communion of the Holy Ghost; for the Spirit who unifies the Christian society into a body of redeemed men who have experienced the unmerited favour of Christ and the love of the Father, is the Spirit of Christ (2Co 3:17-18). The Philippian Church also, pervaded by love and comforted by reciprocal compassion, has enjoyed fellowship because of the presence of this Spirit who brings the consolation of Christ Himself (Php 2:1).
v.The Johannine writings .Assuming that the books which bear the name of John came from the Apostle, we may consider them together, for they bring before us the conditions of a later period. The Gospel and the Epistles at least are the mature work of one who seeks to set before his readers the mind of Christ, after the attempt had been made for half a century to work His teaching into actual life. Much must be taken for granted. The visible Church is one; the old problem of Jewish and Gentile sections is a dead issue. Now the Church is face to face with the world. Two spiritual forces are opposedthe realm of light over which the Son of God rules, and the world of darkness organized and directed by the Prince of Evil. Error concerning the Person of Christ, and lack of love of the brethren, are disintegrating the Christian society. So the author takes his readers to the fountain of Christian fellowship, and allows them to taste its quality as it was enjoyed by the disciples of Jesus, whom having loved He loved unto the end (John 13-17). These discourses illuminate the Lords Supper, and the feet-washing serves as a noble approach to it. There are two prominent aspects of the Eucharist as interpreted by John: (a) that it is a feast for the spiritual nurture of the faithful (Joh 6:48-58); (b) that it sets forth the love of the Lord, and so becomes a love-feast of brethren. Love is the note of the conversations. Only through the clear atmosphere of love can they see their absent Master. If they obey Him and love one another, He will come to them bringing the peace and the joy which He alone can impart (Joh 14:21; Joh 14:23; Joh 14:27). So will there be, as Loisy says, a hierarchy of love, the disciples loving one another with the new love which springs from their Master, and their Master loving them as the Father loves Him (Joh 13:34, Joh 17:26). These chapters teach respecting Christian fellowship that (i.) its source is God as revealed in Jesus Christ, (ii.) its agent is the Holy Spirit, (iii.) its condition in the believer is faith in and obedience to Jesus Christ, and (iv.) its fruit is a life of love, joy, and peace among brethren here, and perfect sonship hereafter.
Similar conceptions dominate the First Epistle of John. Fellowship with God is the goal of the Christian life (1Jn 1:3-4). Such fellowship comes through knowledge, which is only another aspect of the love of God (1Jn 4:7-8). But sin is a barrier to this fellowship, which would therefore be impossible were it not that it has been removed by the propitiatory sacrifice of Christ (1Jn 2:1-2). No sin is greater than hate; and since all love comes from God (1Jn 4:19), he who hates his brother cannot love God. If he love God, that love must first have come from God, and stream forth through the heart of the believer upon his brother. To live in loving fellowship with the brethren is at once the proof of fellowship with the Father and the ethical condition for receiving it, for only to hearts broadened and deepened by love can God reveal Himself and bring fellowship (1Jn 4:12-13; 1Jn 4:20-21).
This mystic, whose spirit was more responsive than any other to the mind of the Master, opens up the profound depth of that fellowship which the early Christian Church enjoyed, as we have seen, in no inconsiderable measure. Since Christ is the soul of Christian fellowship, it is impaired by lack of truth concerning Him. But truth and love are inseparable. Therefore when we seek for the true unity of the Church of Christ, we must begin by keeping our Lords great command to love the brethren, and thereby advance with all saints to a true knowledge of Christ.
Looking back through the dim distance we discover the foreshadowings of prophet and psalmist growing clearer, till in these latest books of the NT we can almost touch the reality on earth in this ideal of the Apostle whom Jesus loved. The supreme poetic description of that fellowship is the city of the King of Love in Revelation, whose citizens see the face of the Lord (Rev 22:1-5), the beatific vision for which the psalmists strained their eyes.
The Christian fellowship as it existed on earth in the 1st century was a stupendous creation. Philosophers had dreamed of Utopias. Humane Stoics had taught the brotherhood of man. But all attempts to realize these ideals had been comparatively ineffective. In the Christian Church, however, aliens and the disfranchised found fellowship with those who inherited religious promises and social privilege. Roman and Greek stooped to love the hateful Jew, and the Jew was willing to transfer the sacred name of Israel to Gentiles whose past was unclean. Well-born and slave greeted one another as brethren, without thereby disturbing social order. A love so compelling as to reverse the national and social values, must have been derived from a Presence altogether transcending the measurements of ordinary human life. Christian fellowship is not to be defined as intercourse glowing with human love at its highest. It is primarily a spiritual communion with the Supreme Person, whose love recreates life and makes it a complete expression of love. So the goal must be, as the writer to the Hebrews says, in the world to come, when Jesus shall have introduced His many brethren into the Holy of Holies, where they will, as a company of the redeemed, hold fellowship with the Father (Heb 2:5; Heb 2:10-11; Heb 7:25; Heb 12:22-24). See, further, art. Communion.
Literature.Hort, The Christian Ecclesia; Weizscker, The Apostolic Age; Lindsay, The Christian Ministry in the Early Church; v. Dobschtz, The Early Christian Churches; art. Communion in Hastings DB [Note: DB Dictionary of the Bible.] ; Herrmann, Communion with God, pp. 49133; Dale, Fellowship with Christ, Serm. i., also The Living Christ and the Four Gospels, Lects. i.iv.; Harnack, Expansion of Christianity in the First Three Centuries.
R. A. Falconer.
Fuente: A Dictionary Of Christ And The Gospels
Fellowship
FELLOWSHIP.See Communion.
Fuente: Hastings’ Dictionary of the Bible
Fellowship
The gospel sense of this, and especially in the Epistle of John, (Joh 1:1-3) hath somewhat most endearing in it. The Greek word the apostle useth to express it, means partnership; and implies, that the church in and through Christ, hath an interest in all that belongs to Christ. (1Co 1:9)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Fellowship
felo-ship. See COMMUNION.
Fuente: International Standard Bible Encyclopedia
Fellowship
. This in scripture is association, and having things in common. The Lord’s table is where the fellowship of Christians is expressed – all there being associated in the fellowship of Christ’s death. Being thus associated, proper Christian fellowship is in the light of God fully revealed – the Father and the Son. The apostles specially made known the truth of this fellowship as specially given to know it. 1Jn 1:3. Being brought into such association, it follows that as regards the gospel for the world, the welfare of the saints, and the maintenance of the truth, the believer has the same aims and objects before his soul as the Father and the Lord Jesus Christ have. Out of this flows the fellowship of the saints one with another. Act 2:42; 2Co 8:4: Gal 2:9; 1Jn 1:3-7. It is also called the fellowship of the Spirit. 2Co 13:14; Php 2:1. The converse of this is also true: Christians cannot consistently have any fellowship with that which is evil or which brings dishonour upon the Lord Jesus. Psa 94:20; 1Co 10:20; 2Co 6:14; Eph 5:11.
In some passages the A.V. has the word ‘COMMUNION’ for the same Greek word , with the same meaning. Thus in 1Co 10:16, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” There is an allusion to the peace offering in 1Co 10:18 to show that those who ate the sacrifice were partakers of, had communion with, the altar; hence to eat things offered to idols would be to have fellowship with demons.
Fuente: Concise Bible Dictionary
Fellowship
General references
Ecc 4:9-12; Amo 3:3 Fraternity; Fellowship
With God
– General references
Gen 5:22; Gen 5:24; Gen 6:9; Exo 29:45; Exo 33:14-17; Lev 26:12; Isa 57:15; Zec 2:10; Mar 9:37; Joh 14:23; Joh 17:21; Joh 17:23; 2Co 6:16; 2Co 13:11; 1Jn 1:3; 1Jn 1:5-7; 1Jn 3:24; Rev 21:3-4 Communion, With God
With Christ
– With Christ
Mat 12:48-50; Luk 8:21; Mat 18:20; Mar 9:37; Luk 24:32; Joh 6:51-57; Joh 14:20-23; Joh 15:1-8; Joh 17:21-23; Joh 17:26; Rom 7:4; Psa 45:9-16; Son 1; Rom 8:1; Rom 8:10; Rom 8:17; Rom 11:17; Rom 12:5; 1Co 1:9; 1Co 6:13-15; 1Co 6:17; 1Co 10:16; 1Co 12:12; 1Co 12:27; 2Co 11:2; 2Co 13:5; Eph 5:30; Eph 5:32; Col 1:27; Col 3:3; 1Th 5:9-10; Heb 2:11; 1Jn 2:6; 1Jn 2:24; 1Jn 2:28; 1Jn 3:6; 1Jn 3:24; 1Jn 4:13; 1Jn 5:12; 1Jn 5:20; 2Jn 1:9; Rev 3:20 Communion
Of the Holy Spirit
– General references
Rom 8:9; 1Co 3:16; 2Co 13:14 Communion; Holy Spirit
Of the Righteous
– General references
Psa 55:14; Psa 119:63; Amo 3:3; Mal 3:16; Mat 17:4; Mat 20:25-28; Mat 23:8; Mar 10:42-45; Luk 22:32; Luk 24:13-15; Joh 13:34; Joh 15:12; Joh 17:11; Joh 17:21-23; Act 1:14; Act 2:1; Act 2:42; Act 2:44-47; Act 17:4; Act 20:35; Rom 1:12; Rom 14:1-4; Rom 14:10; Rom 14:13-16; Rom 14:18-21; Rom 15:1-7; 1Co 1:10; 1Co 10:16-17; 1Co 12:13; 1Co 16:19-20; Gal 2:9; Gal 6:2; Gal 6:10; Eph 2:14-22; Eph 5:2; Eph 5:19; Eph 5:30; Phi 1:3; Phi 1:5; Phi 1:27; Phi 2:1-2; Col 2:2; Col 3:16; 1Th 4:18; 1Th 5:11; 1Th 5:14; Heb 3:13; Heb 10:24-25; Heb 13:1; Jas 5:16; 1Pe 2:17; 1Pe 3:8-9; 1Jn 1:3; 1Jn 1:7; 1Jn 3:14; 1Jn 4:7-8; 1Jn 4:11-13 Communion, Of Saints
With the wicked
– General references
Gen 49:6; Exo 33:15-16; Exo 34:13-16; Deu 31:16-17; Num 25:1-8; Jos 23:12-13; Ezr 6:21-22; Ezr 9:14; Psa 6:8; Psa 26:4-5; Psa 50:18; Psa 102:6-8; Pro 28:19; Pro 12:11; Pro 29:24; 1Co 5:11; 1Co 15:33; 2Pe 2:18-19; 2Pe 3:17
– Punishment of
Num 33:56; Jos 23:13; Jdg 2:3; Jdg 3:5-8; Ezr 9:7; Ezr 9:14; Psa 106:41-42; Rev 2:16; Rev 2:22-23
– Forbidden
Exo 23:32-33; Exo 34:12; Jdg 2:2; Num 16:26; Deu 7:2-4; Deu 12:30; Ezr 9:1-2; Deu 13:6-11; Jos 23:6-7; Jos 23:13; Ezr 9:12; Ezr 10:11; Psa 1:1; Pro 1:10-15; Pro 4:14-15; Pro 9:6; Pro 14:7; Mat 18:17; Rom 16:17; 1Co 5:9-11; 2Co 6:14-17; Eph 5:11; 2Th 3:6; 2Th 3:14-15; 1Ti 6:3-5; 2Ti 3:2-7; 2Pe 3:17; 2Jn 1:9-11; Rev 18:1-4
– Exemplified by:
b Solomon
1Ki 11:1-8
b Rehoboam
1Ki 12:8-9
b Jehoshaphat
2Ch 18:3; 2Ch 19:2; 2Ch 20:35-37
b Jehoram
2Ch 21:6
b Ahaziah
2Ch 22:3-5
b Israelites
Ezr 9:1-2
b Israel
Eze 44:7
b Judas Iscariot
Mat 26:14-16
– Instances of those who avoided fellowship with the wicked:
b Man of God
1Ki 13:7-10
b Nehemiah
Neh 6:2-4; Neh 10:29-31
b David
Psa 101:4-7; Psa 119:115
b Jeremiah
Jer 15:17
b Joseph, of Arimathaea
Luk 23:51
b Church of Ephesus
Rev 2:6 Company, Evil; Influence, Evil
Fuente: Nave’s Topical Bible
Fellowship
(a) “communion, fellowship, sharing in common” (from koinos, “common”), is translated “communion” in 1Co 10:16; Phm 1:6, RV, “fellowship,” for AV, “communication;” it is most frequently translated “fellowship;” (b) “that which is the outcome of fellowship, a contribution,” e.g., Rom 15:26; 2Co 8:4. See COMMUNION, CONTRIBUTION, etc.
Note: In Eph 3:9, some mss. have koinonia, instead of oikonomia, “dispensation,” RV.
“partnership” (akin to No. 3, under FELLOW), is translated “fellowship” in 2Co 6:14. In the Sept., Psa 122:3, “Jerusalem is built as a city whose fellowship is complete.” The word seems to have a more restricted sense than koinonia. Cp. the verb form in Heb 2:14.
denotes “a partaker” or “partner” (akin to No. 1); in 1Co 10:20 it is used with ginomai, “to become,” “that ye should have communion with,” RV (AV, “fellowship with”). See COMPANION, PARTAKER, PARTNER.
“to have fellowship,” is so translated in Phi 4:15, RV, for AV, “did communicate.” See COMMUNICATE.
“to have fellowship with or in” (sun, “with,” and No. 1), is used in Eph 5:11; Phi 4:14, RV, “ye had fellowship,” for AV, “ye did communicate;” Rev 18:4, RV, “have (no) fellowship with,” for AV, “be (not) partakers of.” See COMMUNICATE, PARTAKER.