Companionship: The Method of Fellowship
Fellowship With God: the Vertical Dimension
Companionship, as suggested previously, involves communion or communication, interchange, intimacy, sharing and receiving. If there is going to be fellowship with God, we must first draw on the Lord’s resources as we listen to Him in His Word, as we allow the Spirit of God to talk to us through Scripture and through the various providential events of life (trials, blessings, etc.) and through the lives of others around us. We need to be open to Him, receptive, teachable. In our communion with the Lord, we need to listen to His voice and respond in obedience.
Note this emphasis in these words from the Psalms and Proverbs:
Psalm 78:1 Listen, O my people, to my instruction; Incline your ears to the words of my mouth.
Psalm 81:8 Hear, O My people, and I will admonish you; O Israel, if you would listen to Me! … 11 But My people did not listen to My voice; And Israel did not obey Me. …13 Oh that My people would listen to Me, That Israel would walk in My ways!
Psalm 106:25 But grumbled in their tents; They did not listen to the voice of the LORD.
Proverbs 8:32 Now therefore, O sons, listen to me, For blessed are they who keep my ways. 33 Heed instruction and be wise, And do not neglect {it}. 34 Blessed is the man who listens to me, Watching daily at my gates, Waiting at my doorposts.
In communion, we also talk to God in prayer and pour out our needs and burdens to Him as is seen, for instance, in the Psalms.
Psalm 4:1 Answer me when I call, O God of my righteousness! Thou hast relieved me in my distress; Be gracious to me and hear my prayer.
Psalm 34:15 The eyes of the LORD are toward the righteous, And His ears are open to their cry.
Psalm 39:12 Hear my prayer, O LORD, and give ear to my cry; Do not be silent at my tears; For I am a stranger with Thee, A sojourner like all my fathers.
Psalm 54:2 Hear my prayer, O God; Give ear to the words of my mouth.
Psalm 84:8 O LORD God of hosts, hear my prayer; Give ear, O God of Jacob!
Psalm 102:1 A Prayer of the Afflicted, when he is faint, and pours out his complaint before the LORD. Hear my prayer, O LORD! And let my cry for help come to Thee.
Psalm 143:1 A Psalm of David. Hear my prayer, O LORD, Give ear to my supplications! Answer me in Thy faithfulness, in Thy righteousness!
In communion we give as we make our requests to Lord and we receive as we listen and He answers and directs our paths.
But this is only part of the communion or fellowship aspect of our relationship with God. There is another aspect as seen in some of the verses quoted above and in a number of verses in the New Testament on fellowship. This actually involves a result, but nevertheless, a vital part of communion or fellowship. It is the aspect of loving obedience. Obedience becomes one of the proofs of our communion and fellowship with the Lord. Listen to these words of our Lord.
John 14:23, Jesus answered and said to him, ‘If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him.’
“Abode” is monh, the noun form of menw, “to abide, remain, live with.” In essence the Lord said, we will come and make our ‘abiding place’ with him. In the upper room the Lord taught the disciples, and as such He teaches us, that obedience to his commands would bring with it the continued experience of His Father and Himself in deep communion with one another. Now, this is not to be understood as a condition by which we merit fellowship by the good deeds of obedience. He had just finished discussing the promise of the Holy Spirit whom He called the Helper, the Enabler, the One given to us to enable us to live obediently and victoriously through the process of fellowship (cf. John 14:16-17). Failure to walk obediently hinders fellowship without deep seated confession. As we saw in Amos 3:3, two can’t walk together unless they be agreed.
Scripture gives us a number of illustrations of fellowship and communion.
Illustrations of the Vertical Dimension of Fellowship
Abiding in the Vine
The first illustration of communion or of maintaining a right relationship with the Lord in the sense of fellowship is that of the vine in John 15. In essence this forms a discourse on fellowship in the key relationships of life. In this passage we see three areas of relationships: (a) the relationship of believers to Jesus (vss. 1-11); (b) the relationship of believers to each other (vss. 12-17); and (c) the relationship of believers to the world (vss. 18-27).
The first thing this passage demonstrates is the concept of priorities. The most important of all relationships which must be maintained is our relationship with Jesus Christ. This is the foundation and source of all our other relationships and our capacity for fellowship. To enforce this truth, the Lord used the analogy of the vine and the branches, one not unfamiliar to the disciples because of their culture.
The passage stresses:
The Right Stock Verse 1 “I am the true vine”
The Right Vinedresser Verse 1 “My Father is the husbandman”
The Right Cultivation Verses 2, 6 “He prunes”
The Right Connection Verses 4 “Abide in me, and I in you”
The Right Fruitage Verses 5, 8 “That you bear much fruit”
There are four ways people seek to have fellowship and try to live the Christian life.
(1) By their own ability, effort, and will power. But Christ said, “apart from me you can do nothing” (John 15:5). While we have a responsibility to appropriate our new life in the Lord, while diligence on our part is called for (1 Tim. 4:7), the fact remains that in and of ourselves we are totally incapable.
(2) Do nothing at all, just let go and let God. But the Lord said, “abide in the vine” (John 15:4). This means we have the responsibility to abide, to depend on Him, to do the things abiding requires. Note the emphasis of Scripture:
Ephesians 6:13 Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm.
Philippians 2:12-13 … work out (appropriate, put to work) your salvation with fear and trembling,
1 Timothy 4:7b … Discipline yourself for the purpose of godliness.
2 Peter 1:5 Now for this very reason also (the reason of God’s abundant supply of everything we need for life and godliness), applying (bringing alongside of God’s grace) all diligence, in your faith supply moral excellence
(3) The partial approach (“Lord, help me to do it”). In this approach, “there is the assumption—unconsciously perhaps, but still very real—that there is a certain reservoir of goodness, wisdom, and spiritual strength within my own character that I should draw on for the ordinary duties of life, but that beyond that, I need the Lord’s help.”10
(4) The abiding approach (John 15). This is the approach that results in and describes true fellowship. The relationship that believers are to have with the Lord is illustrated in the visual image of the vine/branch analogy.
The vine/branch analogy does not in any way illustrate the picture of salvation. Rather, the text and context suggests that it is related to the discipleship relationship, the relationship of those who are believers in Christ. Only the disciples are present and Christ is talking directly to them about their relationship to Him and their responsibility of fruitfulness. Judas had already departed to do his dirty work. Further, the Lord’s final words about this vine/branch relationship are related to fruitfulness and discipleship (cf. vs. 8, “and so prove to be My disciples,” i.e., become what disciples ought to be).
The subject of the passage is the vine/branch relationship for the purpose of maximum fruitfulness for the glory of God. Our Lord is showing the need for maintaining a proper connection with Him for fruitfulness: from fruit to more fruit to much fruit so that God is glorified in the believer’s life. The means of this fruitfulness is the work of the Vinedresser (vs. 2). Abiding is the duty of the branches (vss. 3-5, 7), but it is also promoted by God’s loving discipline (cf. vs. 6 with Heb. 12:5-11).
In John’s writings, the phrase “in Me” (used in some 24 verses) refers not to a common essence or organic connection as the phrase “in Christ” does in the writings of Paul, i.e., position. Instead, it refers to fellowship, to a commonality of purpose and commitment. Because of this, a branch “in Me” is not a branch organically connected to Him as a literal branch is organically connected to a vine. Instead, it pictures a branch that is deriving its sustenance from a literal vine by which it is able to bear fruit.
The analogy of the vine and the branches depicts a relationship that mature and growing Christians sustain with Christ because of remaining in close fellowship to him, rather than a relationship that all Christians have because of salvation (Pauline theology). Fellowship rather than organic union or spiritual position is the picture. To be “in Me” means to be in fellowship, living obediently through having communion with the Lord, and this is evident from the command “abide in me.”
The Greek word for “abide” is menw which means “to stay in a sphere, to stand against opposition, to endure, to hold fast.”11 It means to continue in a place and, when a place is involved, it can be close to the idea of living in that place or sphere.
When we do not abide we lose our fellowship with the Lord, we are severed from fellowship with the vine. Because of John’s use of the term, it has nothing to do with salvation. It means we are no longer drawing upon His life as the means of our sustenance and fruitfulness. If we continue in this state, we come under the discipline of the Lord (vs. 6). But how are we to understand this verse? The statement of verse 6 has caused needless perplexity. Hodges writes:
The main reason for that is the strong impulse many readers have to identify the reference to fire with hell. But this is an unjustified interpretive leap. There is no reason at all to think of the fire as literal, just as we are not dealing with a literal vine, literal branches, or literal fruit. “Fire” here is simply another figurative element in the horticultural metaphor.
What happened, therefore, in vineyards all over Palestine, could happen to the disciples as well. If they failed to “abide” in Jesus, they would be separated from their experience of fellowship with Him: they would be “cast out as [or, like] a branch.” Intimate contact with the True Vine would be lost. But more, this loss of vital communion with the True Vine would result in the “drying up” of their spiritual experience: they would be “withered.” And finally, they would be cast into the “fire” of trial and divine chastisement: “they gather them and throw them into the fire, and they are burned.”14
Dining With Christ
Revelation 3:20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him, and will dine with him, and he with Me.
Our Lord is addressing a Christian church here and, while there may have been some professing Christians there, the passage is addressed to the church as a whole. He is talking to believers who had become spiritually destitute, who were materially rich, but spiritually poor in their spiritual independence and failure to have real fellowship with the Lord. It was a lukewarm congregation. Though they had works, they were like lukewarm water that the Lord said he would vomit out of His mouth to show His displeasure with their spiritual condition.
Walking in the Light
1 John 1:5-9 And 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. 6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 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. 8 If we say that we have no sin, we are deceiving ourselves, and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
Amos 3:3 Do two men walk together unless they have made an appointment (have agreed)?
As these passage show, another picture of communion or personal fellowship with the Lord is that of walking in the light. Walking in the light means to walk in an open, honest-to-God fashion, so one is open to what His light reveals with a willingness to confess and deal with sin and apathy and self-dependent ways.
Quite clearly John teaches us that regardless of our verbal claims or our religious actions, if we are not walking in the light, honestly dealing with our attitudes and actions in the light of the Word through confession and the filling of the Spirit, we are not having true fellowship. Without God’s means, we can’t have fellowship with the Lord or with one another. As seen in these illustrations, fellowship with God means we are walking with God, dining with Him, abiding in the Vine, but this is done through the control and in the energy of the Holy Spirit (Gal. 5:16; Phil. 3:1-3). Known sin grieves the Spirit’s person (Eph. 4:30) and quenches His power; it short circuits His ministries in one’s life and hampers one’s capacity for true fellowship (1 Thess. 5:19, cf. Amos 3:3 and Isa. 59:1-2 with 1 John 1:5-9). This results in carnality, the control of the flesh rather than the Spirit (1 Cor. 3:3; Rom. 8:2-4). This means we are operating by our resources, using the weapons of the flesh (2 Cor. 10:3) not God’s (Eph. 6:10f; Phil. 3:3). As a result, we become controlled by our desires, our opinions, by our wisdom, by our own methods for meeting our needs, by our everything.
We can all appear to be having fellowship when we go through the motions of churchianity. We can appear to be in fellowship by our presence in a worship service, by our involvement in various religious activities, or when we find those who happen to agree with our viewpoint, but if the Holy Spirit is not in control, if we are not abiding, if we are not walking in obedience, then, there is no fellowship. This is why differences among carnal people cause divisions, rather than growth and the sharpening of character (Prov. 27:17).
Fellowship With Christians: the Horizontal Dimension
The Basic Principle
God has created us to be dependent people—dependent on Him and on one another. His judgment in Genesis 2:18, “it is not good for the man to be alone,” is a principle that speaks not only to marriage, but to all of life and especially to the spiritual fellowship of all believers. Marriage is a miniature cosmos of relationships which forms the foundation and soil for other relationships of community life.
No man is an island. None of us has the ability to go it alone. We need the communion or companionship of one another. Spiritual fellowship both on the vertical and horizontal planes are absolute necessities. They are not options nor are they luxuries we can do without.
We should not … think of our fellowship with other Christians as a spiritual luxury, an optional addition to the exercises of private devotion. We should recognize rather that such fellowship is a spiritual necessity; for God has made us in such a way that our fellowship with himself is fed by our fellowship with fellow-Christians, and requires to be so fed constantly for its own deepening and enrichment.16
The Basic Principle
God has created us to be dependent people—dependent on Him and on one another. His judgment in Genesis 2:18, “it is not good for the man to be alone,” is a principle that speaks not only to marriage, but to all of life and especially to the spiritual fellowship of all believers. Marriage is a miniature cosmos of relationships which forms the foundation and soil for other relationships of community life.
No man is an island. None of us has the ability to go it alone. We need the communion or companionship of one another. Spiritual fellowship both on the vertical and horizontal planes are absolute necessities. They are not options nor are they luxuries we can do without.
We should not … think of our fellowship with other Christians as a spiritual luxury, an optional addition to the exercises of private devotion. We should recognize rather that such fellowship is a spiritual necessity; for God has made us in such a way that our fellowship with himself is fed by our fellowship with fellow-Christians, and requires to be so fed constantly for its own deepening and enrichment.16
The Basic Problem
But this is not easy for us to grasp particularly in our country today because of the negative impact society , culture and the church. Believers are supposed to be a people who avoid conformity to the world by the habitual renewal of their minds in the Word. But society always influences believers to some degree as we see so clearly in the letters to the seven churches in Revelation 2-3. And to the degree this happens, we obscure the teachings of the Word or eclipse the light of the Word of God on our lives.
The church is allowing our culture to eclipse the light of Scripture. We are being affected by a number of the forces of this world’s darkness which, as a part of the New-age Movement and Satan’s strategies for the last days, are moving us into a kind of neo-paganism. Three of these forces have definite negative affects on fellowship.
The first force is relativism. Relativism maintains there are no absolutes of truth, of good and evil, or of values and priorities. It is just as Isaiah warned Israel:
Isaiah 5:20-21: Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet, and sweet for bitter! Woe to those who are wise in their own eyes, And clever in their own sight!
The second force is privatization. Describing this force, Peterson says:
The second force, privatization, accommodates relativism. It says, ‘What I believe and do is my private business. Since it doesn’t really matter if you believe in God and I believe in Mother earth (pantheism, another influence), let’s agree to keep our beliefs to ourselves.’ The church is no longer able to function as a public conscience; its role has been reduced to serving the private spheres of its members. (emphasis mine)
But the problem is further aggravated by the fact that this influence has even influenced the private life of the church and its fellowship as outlined in the New Testament. Believers too often don’t want to be involved in the lives of others and they especially don’t want anyone getting too close to them.
The third force is individualism. When the third force, individualism—which is at the very core of culture—is mixed with relativism and privatization, the cocktail becomes deadly. A way of life emerges in which self is at the center. The all-consuming pursuit of self-fulfillment that characterizes this brand of individualism inevitably leaves wreckage in its wake.18 (emphasis mine)
As Christians, we may realize the Word is our authority, at least intellectually, but many do not live with it as their authority. Tradition, personal aspirations, expedience, personal preference, and other forces too often eclipse the authority of Scripture. We allow the viewpoint of our culture to invade and take control of our lives and actions. This is not to suggest there is no place for privacy and individualism in the Christian life. We are each believer priests with the privilege of going directly into God’s presence in prayer and we are warned against being busy bodies (1 Thess. 4:9-11; 2 Thess. 3:11; 1 Tim. 5:13).
The Bible does not stamp out all aspects of individualism. It teaches we are each individual people with gifts and talents given to us by God for His glory, but these gifts are for the blessing, encouragement, help, and edification of the body of Christ. We are members of the body who need each other and who have specific responsibilities to each other. It is the Bible that guides us in the how and what of these responsibilities.
The Word does provide for privacy and warns against becoming busybodies, but this does not eliminate the need for intimacy in the body of Christ, dependence on the body, and the ‘one another’ commands of Scripture. It does not in any way eliminate our need to be responsible to and for the body of Christ. The problem is, because of culture and nature, we are prone to be so caught up in our own individual pursuits and concerns, that we have no time or concern for others—especially the body of Christ.
Because of these cultural influences and our natural tendencies to take the spirit of individualism and privatization to the extreme, let’s consider the scriptural foundation for the horizontal aspect of fellowship to further stress its importance.
Scriptural Foundations for Fellowship on the Horizontal Plane
Ecclesiastes 4:9-10 Two are better than one because they have a good return for their labor. 10 For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up.
This passage shows how man, through his natural limitations, needs the help of others. Bridges writes:
Solomon intended more than simply a literal application of these truths to physical situations. In his rather picturesque way, he was emphasizing the importance of fellowship. Two are better than one, first because of the synergistic effect; Two together can produce more than each of them working alone … two people together can help each other up when they fall or even when they are in danger of falling. One of the many advantages of fellowship is the mutual admonishing or encouraging of one another in the face of a temptation or an attack of Satan.19
Proverbs 27:17 Iron sharpens iron, So one man sharpens another.
This passage shows us how our relationship and contacts with one another stimulate and sharpen us in our walk with God and life in general. We are able to grow and be sharpened and aided by the insights, gifts, and God’s workings in the lives of others.
1 Corinthians 12:12-18 For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. 13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. 14 For the body is not one member, but many. 15 If the foot should say, “Because I am not a hand, I am not a part of the body,” it is not for this reason any the less a part of the body. 16 And if the ear should say, “Because I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? 18 But now God has placed the members, each one of them, in the body, just as He desired.
These verses emphasize the fact we are members of the body of Christ and, as these verses show, this necessitates our fellowship.
Ephesians 4:11-16 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ. 14 As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15 but speaking the truth in love, we are to grow up in all aspects into Him, who is the head, even Christ, 16 from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.
This passage stresses the importance of every believer working and serving in the fellowship of the body.
Romans 1:12 … that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.
This verse shows how our mutual faith, through God’s working in each of our lives, becomes an important ingredient to our mutual encouragement.
I Thessalonians 5:11-12 Therefore encourage one another, and build up one another, just as you also are doing. 12 But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction,
Here we see how the deceitfulness of sin and temptations of life necessitates our fellowship together, not only in the worship service but in more intimate ways. Compare also Hebrews 3:13 and 10:22-25 for this same emphasis.
Malachi 3:16 Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name.
“Those who feared the Lord” were those who had not been wrongly influenced by their society and who had not given way to doubts and the cynicism of the rest of the nation. Various translations of this text are, “spoke to one another” (NASB), “talked with each other” (NIV), “talked often one to another” (Amplified), “spoke often one to another” (KJV). The Hebrew has the imperfect tense of continual action or frequent action.
In the face of the widespread complaining against God and the apostasy of the day, a remnant sought encouragement and strength in frequent fellowship. It is obvious that this fellowship is what promoted their faithfulness against the widespread complaining. This fellowship then, along with their faithfulness, was so important to God that a scroll of remembrance of their response was written and is kept in heaven.
Stewardship: The Overflow of Fellowship
Persecution of the believers in Jerusalem, which had led to extreme conditions of poverty, caused the Apostle Paul to encourage the church, especially Gentile assemblies, to give to their need. This would not only demonstrate the oneness of Jew and Gentile in Christ, but gave the body of Christ to share with others in the body as partners Christ’s enterprise on earth. In writing to the Corinthian church to be a part of this ministry, the Apostle Paul used the Macedonian believers as an example. Regarding their giving Paul wrote:
2 Corinthians 8:1-12. And now, brothers, we want you to know about the grace that God has given the Macedonian churches. 3 Out of the most severe trial, their overflowing joy and even beyond their ability. Entirely on their own, 4 they urgently pleaded with us for the privilege of sharing in this service their extreme poverty welled up in rich generosity. (Italics mine)
In Short
Fellowship in the body of Christ is certainly no side issue. It was one of the four things the early church devoted itself to, and from this brief study, we can see why. It is a means of support and encouragement to others and of ministry in the Savior’s enterprise on earth.
We have seen four words (relationship, partnership, companionship, and stewardship)20 that describe the general emphasis of this New Testament concept, but how does this carry over into specifics? How do we have the kind of fellowship that encourages, edifies (builds) and serves one another? How do we find the strength, the wisdom, and the courage to have true fellowship?
At least part of the answer comes through obedience to the many ‘one another’ commands of the New Testament. Over and over again, we are exhorted in various ways to be involved with and caring for one another. For instance, we are told to admonish one another (Rom. 15:14), to comfort and encourage one another (1 Thess. 4:18; 5:11; Heb. 3:13), to worship with one another (Eph. 5:19; Col. 3:16; Heb. 10:25), to bear one another’s burdens (Gal. 6:2), to always seek the good of one another (1 Thess. 5:15), to be honest with one another (Col. 3:9), to show hospitality to one another (1 Pet. 4:9), and to be at peace with one another (Mark 9:50). There are many others, some fifteen categories in all, but this illustrates the point.
The expression ‘one another’ is a translation of a reciprocal pronoun in the Greek New Testament. Reciprocal means mutual, shared, shown or felt alike by both sides, united in feelings, actions, responsibilities, and attitudes. Synonyms include: common, mutual, fellowship, and shared—ideas that are at the heart of the doctrine of fellowship. In usage, this pronoun is used in statements and injunctions to believers regarding shared and mutual responsibilities. In emphasis, it focuses us on our need of the ministry and aid of others, of our duty to care for others as partners in the body of Christ, and of how we can experience true fellowship. Therefore, a study of the ‘one another’ commands of Scripture would be tremendously helpful in the matter of New Testament fellowship The Psalmist wrote: “Look to the right and see; For there is no one who regards me; There is no escape for me; No one cares for my soul” (Ps. 142:4).