I.    Communion of Saints

Gr. koinonia, translatable as “communion” or “fellowship,” designates a common sharing or participation in something. It (and its cognate forms) describes the fellowship of true believers with their Lord and with one another. The essential teachings regarding this truth may be set forth thus:

Communion arises out of new birth (Jn 3:1–12), and is therefore restricted to those who are “in Christ” (II Cor 5:17). Their common spiritual paternity makes them one common brotherhood (Heb 2:11–13).

Thus communion represents the spiritual unity that binds believers to Jesus Christ and to each other (Jn 15:1–10; 17:21, 23; Eph 4:3–16). This unity transcends natural bounds (Gal 3:28; Col 3:11), although it does not thereby abolish providential differences between believers (I Cor 7:20–24; Eph 6:5–9).

This communion finds its visible outlet in the mutual sharing of material blessings (Rom 12:13; 15:26–27; II Cor 8:4; 9:9–14; Gal 6:6; Phil 4:14–16). In the apostolic community at Pentecost this sharing took the form of a community of goods, although it is not evident that this innovation became a precedent for subsequent times (but cf. I Tim 6:18; Heb 13:16).

On a higher level, communion provides for the free use of spiritual gifts, even though these gifts are not equally bestowed upon all believers (Mt 25:15; I Cor 12:1–31). Within the Christian community places of leadership are just as important as places of submission (Phil 2:29; I Thess 5:12–13; II Thess 3:14; Heb 13:7, 17).

Restricted to the regenerated, the communion of saints necessarily excludes all other relationships incompatible with it. The child of God can no longer participate on the spiritual level in the plans and program unregenerate humanity (Ps 1:1–2; 26:4–5; I Cor 5:9–11; II Cor 6:14–18; Eph 5:7, 11; I Tim 5:22).

This communion may be interrupted or hindered either by sin (I Cor 5:1–7; Jn 1:6–10), or by error in conduct (II Thess 3:6–15), or in doctrine (I Jn 2:19; II Jn 9–11). It is therefore very necessary for the believer to safeguard his life scrupulously (I Cor 6:1–20).

In the present life communion of saints finds its highest realization in the fellowship with the Triune God (I Cor 1:9; II Cor 13:14; Phil 2:1; I Jn 1:3). In Christ’s sufferings (Phil 3:10; I Pet 4:13) the believer finds a fellowship that is visibly portrayed in the Lord’s Supper (I Cor 10:16, 20–21; 11:20–34).

This blessed communion reaches its consummation in the eternal fellowship of believers with the Triune God and with one another (Ps 73:23–26; Mt 8:11; Heb 12:22–24). This communion constitutes a paramount blessing of the glory of heaven (Rev 5:9–14; 7:9–17). [3]

II.   Fellowship

Fellowship (Gr. koinoµnia) means companionship or partnership and communion with others on the basis of something held in common. Christian fellowship can be considered under several headings.

A.      Participants

The Christian’s fellowship is first with God (I Jn 1:6), with Christ (I Cor 1:9), with the Holy Spirit (Phil 2:1; II Cor 13:14), with the Father and the Son (I Jn 1:3; Jn 14:6, 23, 26). It is second with fellow Christians (Jn 15:12; I Jn 1:3, 7).

B.      Basis

The Christian’s fellowship with men is, however, to be based, first, upon his clear confession that Christ is the promised Messiah and has truly assumed human flesh (I Jn 4:2–3; II Jn 7–11); and, second, upon his not living in open overt sins such as fornication, idolatry, covetousness, drunkenness (I Cor 5:11). Yet the Christian may company or mix with unsaved who have these sins, and will have to do so because he is a part of the world. That he is forbidden, however, to do so with Christians, shows the dangers of such overt sins not only to the Christian who lives in sin but also to others. Further, the Christian is forbidden to be unequally yoked together with unbelievers (II Cor 6:14–18). In the context Paul is speaking to those who have recently left heathenism. Still, the principle of separation from paganism is hard to distinguish from separation from those holding erroneous doctrines of Christ, particularly since the latter is forbidden by John (I Jn 4:2 f.; II Jn 7–11).

C.      Means of fellowship

There are five specific kinds of fellowship or sharing enjoyed by the Christian.

 1. Communion or fellowship together at the Lord’s Supper (I Cor 10:16–21), in which the believer professes his faith in Christ’s atoning blood and shows forth His death till He comes again (I Cor 11:23–26). Paul gives very careful instruction concerning this fellowship and warns us to examine ourselves before we take part in the Eucharist (I Cor 11:27–28).

2. Membership in the Church. Our God established His NT Church, or body of called-out believers, on the public profession of Himself as Saviour (Mt 16:18). In Himself He established a vital unity, making of both Jew and Gentile one new “man” or “body” (Eph 2:14–16). He loved it as His own bride and gave Himself for it (Eph 5:25 f.). In the local churches or assemblies Christians are to be nurtured (Heb 10:24–25; cf. Mal 3:16) and to enjoy fellowship in the Word and prayer (Acts 2:42).

3. Giving, which is commanded (I Tim 6:18; Heb 13:16) and may consist in systematic giving on a regular basis (Rom 15:26; II Cor 8:4; 9:13), or it may occur in the gift of large sums or even all one owns at a particular time (Acts 4:36–37; 5:1–11). In cases where all is given, the gift is entirely at the discretion of the giver (Acts 5:4) though it may be necessary in certain cases because the particular individual is turning away from his besetting sin of covetousness (of. the rich young ruler, Lk 18:18 f.).

4. Ministration to the saints, such as relief funds for other churches (Acts 11:29; Rom 15:25), help to Christians in need (Rom 12:13; II Cor 8:4) and perhaps other people as well (Heb 13:16), and sharing other people’s burdens (Rom 15:1; Jas 5:16).

5. Fellowship in suffering. This refers to suffering as a member of Christ’s body, partaking of “the fellowship of his sufferings ” (Phil 3:10; cf. Col 1:24).

 Is there not another fellowship, namely, that of the community of goods or Christian communism mentioned in (Acts 4)? The experiment of having all things in common was tried immediately after Pentecost. Since it is neither commended for future use nor condemned, and because it has never since been practiced by any except some of the smaller Christian groups, the general consensus is that it proved to be a failure, or was meant to be only a temporary expedient.[1]