Fellowship

We often hear people talking about fellowship. We hear that what we need is more fellowship. But our modern ideas of fellowship have become so watered down that the word no longer carries the same meaning it did in New Testament times.

We are not surprised that the early church devoted itself to “the apostles’ teaching” and also “to prayer.” Apart from the ministry of the Holy Spirit, these are the two most important means of growth, power, and effectiveness in the Christian life and this is everywhere evident in the rest of the Scripture.

But Luke tells us, these early Christians also devoted themselves to fellowship. They just didn’t have fellowship, whereas they devoted themselves to it. This means that they made fellowship a priority and one of the objectives for gathering together.

Today, however, we often view fellowship as what we do in “Fellowship Hall.” It’s the place where we have casual conversations and savor coffee, tea, donuts or a traditional Lunch during the "fellowship hour", "social hour",
"Refreshment Hour" or wharever you call it. This is not bad and of course it can contribute to fellowship, but it falls far short of fellowship according to biblical standards and according to the meaning and use of the Greek word for fellowship.

Still some others who may have become fed up with church seek fellowship through viewing a worship service on television, but this too misses the picture.

Someone has suggested that, if you are one of those who gets their religion by watching religious broadcasts on the TV, or radio, you might want to step up to the set after a service and “Give your TV or radio, a great big hug.”

Foolish, isn’t it. The electronic religion of multitudes of people creates an emptiness. We know interpersonal relationships are so desperately needed to keep our faith glowing and growing. If you drop off your associations with other Christians and disassociate yourself from them in worship and service, you’ll run out of spiritual fervor and dedication in a short time. There is no substitute for “going to church and worshiping with others of 'like precious faith'”.

You may be thinking, “this view of fellowship is much richer and deeper than mere social activity. True fellowship involves getting together for spiritual purposes: for sharing needs, for prayer, for discussing and sharing the Word to encourage, comfort, and edify one another.” And you are right. This certainly is an aspect of Christian fellowship, probably, much more important than the eating and drinking. It is an area of fellowship that is often lacking in the church today and one that needs to be remedied. But even this does not comprehend or grasp the full and rich meaning of “fellowship” in the New Testament.

The language of the New Testament was Greek, because, through the conquests of Alexander the Great, it was the common language of Christ’s day for Romans, Greeks and Jews alike. In order to grasp the meaning of fellowship and relate our lives to its truth, we need to study the Greek word, "koinonia", and its derivatives. Before we begin study, let’s look at the word “fellowship” from the English dictionary to see what it might add to our understanding. The translators chose English words according to their real and exact meanings. When we study our Bible we 'assume' we understand the full significance of a word, but often our ideas are very incomplete. This is particularly true for the word “fellowship.”

The Dictionary definitions of "fellowship":
1. Group of like-minded people, as by reason of profession, religion, or nationality, who share common interests, goals, experiences, or views;
2. companionship or friendly association;
3. An intimate association of friends or equals sharing similar interests;
4. Communion between members of the same church;
5. Money granted by a university, foundation or other agencies for advanced study or research.

6. Christians are told not to be unequally yoked together with unbelievers
(2 Cor 6:14-18, because such a union either in marriage, business, or society, is incompatible with fellowship with Christians and with God.
7. Membership in a local Christian church(Acts 2:42)
8. a participatory relationship
9. A partnership in support of the Gospel and in the charitable work of the church
(2 Cor 8:4)
10. The heavenly love that believers have for one another(called 'agape'), this felowship is much deeper and more satisfying.

There are three key ideas that come out of these definitions:
(1) Fellowship means being a part of a group, a body of people. It is opposed to isolation, solitude, loneliness, and our present-day independent kind of individualism.

Of course, it does not stop there because we can be in a crowd of people and even share certain things in common, including eating and drinking but still not have fellowship.

(2) Fellowship means having or sharing with others certain things in common such as interest, goals, feelings, beliefs, activities, labor, privileges and responsibilities, experiences, and concerns.

(3) Fellowship can mean a partnership that involves working together and caring for one another as a company of people, like a company of soldiers or members of a family.

The word "fellowship" is found 17 times in the Bible: twice in the Old Testament
(Psa 55:14; Lev 6:2) and 15 times in the New Testament, beginning in Acts 2:42. After the church was established in Jerusalem, we read: "They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.....". Here one of the things the early church devoted itself was to “fellowship.” Fellowship was a very important part of their reason for meeting together. It was one of their objectives.

Fellowship is the English translation of the Greek word Koinonia . From the original Greek language, "koinonia", is translated by a variety of words in English versions, including sharing in common, partnership, contribution, fellowship, communion. Out of the 15 times the word,"koinonia" is used in NT, 12 times it is translated as "fellowship". The other 3 times, it is translated as "communion."

But what about Christian fellowship according to the Word of God and the words for fellowship as they are used in the New Testament?

The "fellowship" used in 3 significant ways in the NT are:
1. Paul states that God has called us into fellowship with his Son (1 Cor 1:9). This use reflects our bonding to Jesus by faith, and this union with Jesus is the source of power for Christian living (Jn 15:1-5).

2. John's letters use this word to describe the believer's experience with Christ(1 Jn 1:3,7). This use teaches us that in order to live in partnership with a holy God we must be completely honest with him. We must not deny sin but confess it, so that God can continually cleanse and purify us.

3. Acts and Epistles use this word to describe relationships in the Christian community (Acts 2:42; Rom 15:26; Gal 2:9; Phil 1:5). This relational use is very powerful because it portrays the Christian community as close-knit and loving. Acts 2describes beautifully the warm bond among believers in the early church, who freely gave to anyone in need. "Everyday they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people, Acts 2:46-47)".

Perhaps the most striking in this relational use, it describes the contributions Christians might give others in need (Rom 15:26; 2 Cor 8:4; 9:13). Christian giving is a sharing of possessions within the Body of Christ, an expression of love and solidarity. The Christian fellowship involves unity of purpose, unity of mind, and unity of faith.

In the Greek world this word was used to describe an ideal secular society in which harmony and good will would reign. That ideal has never been realized among the men, but this dream of intimacy and harmony becomes possible in the Church, where a shared relationship with Jesus generates Christian love among believers.




The Concepts of Fellowship in the New Testament:
Koinwnia was an important word to both John and Paul, but it was never used in merely a secular sense. It always had a spiritual significance and base. The idea of an earthly fellowship founded upon just common interests, human nature, physical ties like in a family, or from church affiliation was really rather foreign to the apostles.


Fellowship is first the sharing together in a common life with other believers through relationship with God through Jesus Christ.

Fellowship means we belong to each other in a relationship because we share together the common life and enabling grace of Jesus Christ.

There is also, however, a negative aspect. Because of our relationship with Christ, there can be no legitimate fellowship with the world, demonism, idolatry, or anything that is contrary to Christ and our relationship with Him (cf. 2 Cor. 6:14f).

As sharers together of the person and life of Christ, we are automatically copartners in His enterprise here on earth.



The word relationship describes believers as a community, partnership describes them as the principals of an enterprise. A business partnership is always formed in order to attain an objective, such as providing a service to the public at a profit for the partners. In the same way, the concept of a spiritual partnership implies that it is created with the objective of glorifying God. Just as all believers are united together in a community relationship, so we are all united together in a partnership formed to glorify God …

… Biblical fellowship, then, incorporates this idea of an active partnership in the promotion of the gospel and the building up of believers.





(1) The communion and fellowship with the Lord is through the Word, prayer, the filling of the Holy Spirit, and the abiding life.

(2) The communion and fellowship with the body of Christ, other believers, includes: (a) assembling together as a whole body (Acts. 2:42; Heb. 10:25); (b) assembling in smaller groups (2 Tim. 2:2); (c) meeting together one-on-one (1 Thess. 5:11); (d) sharing and communicating truth together and building up one another (Rom. 1:11-12; 2 Tim. 2:2; 1 Thess 5:11; Philem. 6); (e) sharing together in worship, i.e., the Lord’s supper (1 Cor. 10:16), the singing of hymns, psalms, and spiritual songs (Eph. 5:19; Col. 3:16), prayer (1 Cor. 14:16-17), the ministry of the Word (Acts 20:20; 2 Tim. 2:2; 1 Pet. 4:10-11); (f) sharing together as partners in the needs, burdens, concerns, joys, and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer and physical help according to the needs and ability (cf. Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess. 5:11,14,15; Heb. 10:33).


D. Stewardship
A steward is one who manages the property of another. A steward is not an owner; he is a manager. As stewards we must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth.

In any good partnership, the partners share equally in both the privileges and responsibilities, the assets and liabilities, and the blessings and burdens. What kind of partnership would it be if one partner took all the income and enjoyed all the privileges while the other partner did all the work and paid all the bills? Would you enter a partnership like that? No, of course not! Partners are to share and share alike in all the aspects of their enterprise. They may not do the same things. In fact, they will be much more successful in their enterprise if they work and share according to their abilities, expertise, and training, but still share the load.

It is interesting that one of the most prominent uses of the koinwnia group of words is its use in connection with sharing material blessings—giving money to meet financial needs. Of the 36 usages of these words, they are used 9 times specifically in connection with giving, and in a couple of other passages giving would be included among other aspects of fellowship (Acts 2:42; Phil. 1:5; Heb. 10:33).

Giving is meant in the following passages:(Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15); (Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16); (1 Tim. 6:18); (1 Cor. 9:10, note context vss. 9-14). Therefore as partners in Christ’s enterprise on earth, “we need to share with one another, realizing that we are not owners but stewards of the possessions God has entrusted (not given) to us.”

2 Corinthians 8:12-15.
What was happening here? What was Paul wanting to see done? Paul was asking the Corinthian believers to have fellowship as partners, as fellow sharers in Christ and laborers together in the gospel. As partners, they were to give out of their abundance to other partners, to other believers, even though they had never met. Why? Out of love, certainly, but also because they were partners in the Savior’s enterprise on earth.



3 John 5-8 Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; 6 and they bear witness to your love before the church; and you will do well to send them on their way in a manner worthy of God. 7 For they went out for the sake of the Name, accepting nothing from the Gentiles. 8 Therefore we ought to support such men, that we may be fellow workers with the truth.




“Acting faithfully” (vs. 5) refers to their partnership as those who share in common the life and enterprise of Christ. It goes on to say, “especially when they are strangers.” Why is this? Because we share a common relationship through a common life, the person of Christ, and thus, a common objective.

“To your love” (vs. 6) refers to the expression of Christ’s love in the lives of these saints as they shared in His life through fellowship or communion with Him. “To send them on their way” refers to fellowship. Here was a group of believers who, recognizing their partnership, shared their resources with these missionaries. The word used here is propempw, which became a technical term for sending someone forth with all that they needed for their journey. It involved “supplying them with food and money to pay for their expenses, washing their clothes and generally helping them to travel as comfortably as possible.”7

“For they went out for the sake of the Name” (vs. 7) refers to the purpose of their going out. They were missionaries involved in the enterprise of propagating the gospel, the news about the Savior. This is the enterprise and objective we should all have in common as Christians. They sought nothing and refused to accept any support from unbelievers (“accepting nothing of the Gentiles”). Why? Because there was no common relationship in Christ. They were not partners together in this enterprise. They were instead, the objective.

“We ought” (vs. 8) refers in the Greek text to a moral obligation. It is the Greek ofeilw, “to owe a debt.” We owe such a debt to others of the body of Christ because we are partners. “Support” is the Greek @upolambanw which means “to bear up, lift up by giving financial aid, support.” Why? The reason is expressed in the final words of verse 8, “That we may be fellow workers with the truth.” Because we are partners and should live like it by sharing in the work (cf. Gal. 6:6 and the partnership principle there).

These four major areas cover the doctrine of fellowship as it pertains primarily to our relationship with one another, but the basis of our relationship to one another is our relationship with Jesus Christ. It is that vertical aspect of fellowship that forms the foundation and means of fellowship in the body of Christ.

Relationship:
The Foundation for Fellowship
As we’ve seen, fellowship is first a relationship. But, sometimes the term relationship is used of our subjective experiences. A man might say, “I have a good relationship with my wife.” He means that they get along well, they communicate and enjoy one another’s company. But the most basic meaning of relationship deals with objective fact. It refers to the condition or fact of being related to someone as a son to a father or a wife to her husband. This is particularly true with the concept of relationship as we use it theologically. Relationship refers to an objective fact.

Relationship means we are related to God as His children, born into His family by the Holy Spirit through faith in Christ. Then, as believers in Christ, we are related to Christ and to each other in that we have been joined into union with Him; we are members of His body through the baptizing work of the Holy Spirit. Fellowship means we share this relationship and it is an objective fact regardless of our spiritual condition (cf. 1 Cor. 1:2 with 3:1-3). In this sense, we must understand and act on the following concept: RELATIONSHIP stands to FELLOWSHIP as UNION stands to COMMUNION.

This means we must ever keep in mind that our experience with God and with one another grows out of the objective fact of our relationship with the Lord Jesus (cf. Eph. 2:5, 6). Only those who are in relationship with one another (objective fact) can have true fellowship (subjective experience).8 We must first have a real living relationship with God through faith in Jesus Christ before we can have experiential fellowship with God. As this is true with God, so it also becomes true in our fellowship with one another (2 Cor. 6:14-7:1).

In the Bible, fellowship embraces both the objective and experiential aspects. However, for the experiential to occur, we must first have the objective fact. Why? Because the relationship aspect of fellowship (the objective fact) forms the foundation for all the other aspects of fellowship. In relation to God, relationship/union provides the motivation, the means, the confidence, everything we need to reach out to appropriate our new life as those who are related to the living Christ. It is because we are related to Christ that we are partners and related to each other. It is because we are related as a household of God’s people that we share and give (Gal. 6:10; 3 John 8).

Partnership:
The Means of Fellowship
As pointed out earlier, Paul and John never used the term fellowship in a purely secular sense. It always had a spiritual base and a spiritual means. The idea of an earthly fellowship founded upon simply common interests or common likes or dislikes or similar personalities or human opinions or purely physical ties was a foreign idea in connection with Christian fellowship.

For these human authors of Scripture, Christian fellowship was tied directly into spiritual realities. Certain things must be involved or we do not have Christian koinwnia. The first essential is the foundation (the objective aspect), but it also includes the means of fellowship (the subjective aspect).

If we are to share experientially in the life of Christ, and if we are to share together as partners and as companions in an effective and meaningful way, certain things are a must. Without God’s means of fellowship, we can’t have true Christian fellowship. What we end up with is mere religiosity as it pertains to God, and simply social interchange and a compatibility of old sin natures as it pertains to men.

Let’s take a look at God’s means of fellowship.

The Fellowship of the Holy Spirit
In 2 Corinthians 13:14 we have the clause, “fellowship of the Holy Spirit.” A question arises as to whether “of the Holy Spirit” is objective (the object of our fellowship, a participation or sharing in the Holy Spirit), or subjective (the fellowship or sharing which the Holy Spirit produces or provides as the means, the agent). In Philippians 2:1 we have the same construction and the same question. There is no question that all believers mutually share in the person and ministries of the Holy Spirit as is clear in Hebrews 6:4 (metochos).

There is a clue from the text as to how this should be understood. We are not merely left to our feelings or imaginations about this. In both passages the clauses “fellowship of the Holy Spirit” are preceded by statements which give us an objective guide according to the normal conditions of Greek grammar. Let’s take a look at both verses.

2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.

This verse has three “of” clauses in the Greek, each referring to the three persons and gifts of the Trinity. Normally we would expect such clauses to be parallel grammatically. If we can determine the pattern of one by the nature of the clause, the others would normally follow the same pattern (cf. Tit. 3:5).

(1) “The grace of the Lord Jesus Christ.” It is the grace which the Lord Jesus Christ gives (subjective), not grace which the Lord Jesus Christ receives (objective).

(2) “The love of God” is clearly the same. It is the love we receive from God (subjective), not the love we give to God (objective). This follows by the pattern set in the first clause, but also from the last statement, “be with you all.” The context deals with what we receive, not give.

(3) “The fellowship of the Holy Spirit.” Following the above examples, it is more likely that the third genitive (tou @agiou pneumatos) is also subjective (“the fellowship engendered by the Holy Spirit”; cf. Eph 4:3) than that it is objective (“participation in the Holy Spirit”).9

Philippians 2:1 If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion,

This passage likewise consists of three clauses, one with “in,” and two with “of.” Again we have a similar parallel. “Encouragement in Christ” is an encouragement which comes from being in Christ. “Consolation of love” is a consolation which comes from love. So likewise, “fellowship of the Spirit” is a fellowship which the Spirit gives.

All aspects of fellowship are dependent upon the ministry of the Holy Spirit. Before salvation, fellowship with God in the sense of relationship (union) depends on His pre-salvation work, the conviction of truth, followed by His work of regeneration and baptizing accompanied by the Spirit’s indwelling as a gift of the Father and the Son (John 16:8f; 2 Thess. 2:13; Tit. 3:5; 1 Cor. 12:12,13). After salvation the experience of fellowship in communion with God depends on the filling of the Spirit. Carnal Christians cannot have true fellowship either with God or with one another. They simply will not be functioning as partners, companions, and stewards. About the best they can have is a compatibility of human friendship, or backgrounds, or of likes and dislikes, but true fellowship engendered by the Spirit will certainly be hampered because carnality grieves and quenches the Spirit. In a question designed to show how Israel’s sin had hampered their fellowship with the Lord and ability to function as God’s people according to His purpose for the nation, Amos asked, “Do two men walk together unless they have made an appointment (an agreement)?” (Amos 3:3).

Fellowship in the Gospel
Acts 2:42 And they were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

Central to these believers’ fellowship was the teaching of the apostles. Being devoted to our relationship, partnership, companionship, and stewardship depends on our devotion to Scripture.

Philippians 1:5 “in view of your participation in the gospel from the first day until now.” This partnership for all the churches of Macedonia as with the Thessalonians began with hearing and receiving the Word (cf. 1 Thess. 2:13).

1 John 1:1-3 What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life—and the life was manifested, and we have seen and bear witness and proclaim to you the eternal life, which was with the Father and was manifested to us—what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.

The coming of the Son and the proclamation of His Word was not an end in itself, its purpose was fellowship. Fellowship in all its aspects comes from the proclamation of the Word of Christ. True fellowship must have its foundation in the Word and it must get its energy, direction, and scope from the Scriptures. This is central, but unfortunately in our day of the “feel good” kind of Christianity other things have become central and the Bible has been given a back seat.

A passage that is pertinent here is 1 Corinthians 1:10-2:5. These verses deal with the division brought about by the variance of men’s opinions concerning personalities and forms and emphasis in worship as it pertained to such things as baptism and its importance, and the use and function of showy gifts like tongues. What the Corinthians were emphasizing in their meetings was undercutting the ministry of the Word which proclaimed the sufficiency of Christ, a wisdom certainly not of this world. Furthermore, because they had failed to grasp the very heart of the gospel, their fellowship with Christ, they were cliquish and snubbing the poorer saints when the church came together (11:17-34). So, Paul sought to demonstrate that what men need is the wisdom of God’s Word and its message of Christ. This is the basis of fellowship, not forms of worship or showy gifts.

So we should also note the preceding context, 1:9, “God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.” As we have seen, fellowship has as its fundamental meaning the concept of having a share in, partnership, having a common share. All believers share in common the life of Christ positionally and experientially. Consequently, they also share with one another in Christ’s enterprise on earth. This is the hinge upon which Paul attacks the party spirit in the verses that follow.

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. I want to share three.

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”


While God has provided everything we need for fellowship in all its aspects, we must appropriate that fellowship by abiding in Christ. We must exercise our volition to act on our new life in Christ.

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.

“The word ‘abide’ which occurs ten times in the passage, means the maintenance of an unbroken connection rather than repose, and bespeaks the necessity of a constant active relationship between the believer and his Lord, if the resultant life is to be productive.”12

It means to remain in fellowship. It involves renouncing all confidence in our own merit, wisdom, and strength. It means we look entirely to Christ as the source of our merit, wisdom, and strength.

To abide in Christ is, on the one hand, to have no known sin unjudged and unconfessed, no interest into which He is not brought, no life which He cannot share. On the other hand, the abiding one takes all burdens to Him, and draws all wisdom, life, and strength from Him. It is not unceasing consciousness of these things, and of Him, but that nothing is allowed in the life which separates from Him.13

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.

“The words of Jesus spoken to the Laodicean Christians were clearly a call to personal fellowship with Himself. In the ancient Middle East, sharing one’s table with others was a fundamental and basic way of having communion with them. It was the very essence of hospitality and a signal of personal acceptance.”15

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. J. I. Packer has an important insight about fellowship on the horizontal plane:

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 has had on traditional American 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!

Peterson writes, in a recent copy of Discipleship Journal, “It is not in style to say, ‘This is truth,’ ‘That is sin,’ or ‘It is wrong.’”17 It all simply becomes a matter of one person’s opinion over another’s.

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 American 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.



As believers in partnership with the Savior, we are not owners, but stewards of the things God has given us which includes not only our talents (spiritual gifts), our temple (our body), our time, and God’s truth, but also the treasures, the material blessings God gives us.

Conclusion
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 so), but this illustrates the point.

The expression ‘one another’ 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 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.

The Gospels record no sayings of Jesus in which He used the koin-stem to describe “fellowship” among disciples, though certainly the close association shared by Jesus and His followers laid the foundation for the church's post-Easter understanding of fellowship. Paul actually made the most of this word group in his writings.
Koinonia was Paul's favorite word to describe a believer's relationship with the risen Lord and the benefits of salvation which come through Him. On the basis of faith believers have fellowship with the Son (1 Corinthians 1:9). We share fellowship in the gospel (1 Corinthians 9:23; Philippians 1:5). Paul probably meant that all believers participate together in the saving power and message of the good news. Believers also share together a fellowship with the Holy Spirit (2 Corinthians 13:14), which the apostle understood as a most important bond for unity in the life of the church (Philippians 2:1-4).
The tendency of many Christians to refer to the Lord's Supper as “communion” is rooted in Paul's use of the term koinonia in the context of his descriptions of the Lord's Supper. He described the cup as “communion of the blood of Christ,” and the bread as “communion” of the body of Christ (1 Corinthians 10:16). Paul did not explain precisely how such “communion” takes place through the Supper. He emphatically believed the Supper tied participants closer to one another and to Christ. Such “communion” could not be shared with Christ and with other gods or supernatural beings. Thus Paul forbad his readers from partaking in pagan religious meals, which would result in sharing “fellowship” with evil, supernatural forces or demons (1 Corinthians 10:19-21).
Immediately after Paul spoke of “fellowship” with Christ through participation in the Lord's Supper (1 Corinthians 10:16), he said, “since there is one bread, we who are many are one body” (1 Corinthians 10:17 NAS). This illustrates clearly Paul's belief that fellowship with Christ was to issue into fellowship between believers. Once we grasp this, it is easy to understand why Paul was so angry over the mockery that the Corinthians were making of the Lord's Supper. While claiming to partake of this sacred meal, many Corinthian Christians ignored the needs of their brothers and sisters and actually created factions and divisions (1 Corinthians 11:17-18), “for when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk” (1 Corinthians 11:21 NRSV). Because the “fellowship” among the Corinthians themselves was so perverted, Paul could go so far as to say “when you come together, it is not really to eat the Lord's supper” (1 Corinthians 11:20 NRSV).
Koinonia with the Lord results not only in sharing His benefits (the gospel and the Holy Spirit), but also sharing His sufferings (Philippians 3:10; Colossians 1:24). These texts express clearly just how intimate was Paul's perception of the close relationship between the believer and the Lord.
The pattern of self-sacrifice and humility, demonstrated most profoundly through Jesus' suffering on the cross (Philippians 2:5-8), is to mark the current life of the disciple. Just as Jesus gave so completely of Himself for the sake of His people, so, too, are believers to give completely of themselves for the sake of the people of God (2 Corinthians 4:7-12; Colossians 1:24). The pattern of following Christ in suffering continues for the believer, in that just as Christ entered into glory following His suffering (Philippians 2:9-11), so, too, will the believer in the future share in the glory of Christ “if so be that we suffer with him” (Romans 8:17; compare Philippians 3:10-11).
Paul believed that Christians were to share with one another what they had to offer to assist fellow believers. Paul used the koin- stem to refer to such sharing. One who has received the word ought to “share” it with others (Galatians 6:6). Though it is not translated “fellowship” in English versions, Paul actually used the term koinonia to denote the financial contribution which he was collecting from Gentile believers to take to Jerusalem for the relief of the saints who lived there (Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13). The reason he could refer to a financial gift as koinonia is explained by Romans 15:27: “If the Gentiles have come to share in their [the Jewish Christians'] spiritual blessings, they ought also to be of service to them in material things” (NRSV). In this case, each offered what they were able to offer to benefit others: Jewish Christians their spiritual blessings, Gentile Christians their material blessings. Such mutual sharing of one's blessings is a clear and profound expression of Christian fellowship.
Finally, for Paul, koinonia was a most appropriate term to describe the unity and bonding that exists between Christians by virtue of the fact that they share together in the grace of the gospel. When Paul wished to express the essential oneness of the apostolic leadership of the church he said concerning James, the Lord's brother, Peter, and John, that they “gave to me the right hands of fellowship” (Galatians 2:9). When we realize that this expression of koinonia came on the heels of one of the most hotly debated issues in the early church, namely the status of Gentiles in the people of God (Galatians 2:1-10; Acts 15:1), we can see how powerful and all encompassing Paul's notion of Christian fellowship actually was.
Like Paul, John also affirmed that koinonia was an important aspect of the Christian pilgrimage. He affirmed emphatically that fellowship with God and the Son was to issue in fellowship with the other believers (1 John 1:3, 1 John 1:6-7).

From these, we conclude that:
1. Fellowship involves spiritual work, eating and drinking or other social situation. (2 Cor 13:14; Eph 3:9; 1 Cor 10:16; Phil 1:5; Acts 2:46-47)
2. Fellowship is a contribution to a common cause, a common fund and its distribution(Ro 15:26; 2 Cor 8:4)
3. Christians are to be in fellowship with Jesus Christ and God. (1 Cor 1:9; 1 Jn 1:3; Phil2:1; Phil 3:10)
4. Christians are to be in fellowship with each other. (1 Jn 1:7;Gal 2:9;2Cor 8:4;Phil l:S; Phil 4:15-17)

Conversely, Christians cannot have fellowship with:
1. The devil (1 Cor 10:20;2 Jn 10-11)
2. Unfruitful works of darkness ( Eph 5:11)
3. Unrighteousness or darkness (2 Cor 6:14;1 Jn 1:6)
4. Non-believers or any who would pervert the word of God.(Mat 15:8,9; Mat 7:21,22;
2 Cor 11:4;Rev 22:18,19)
5. Those who sow discord, division, or contentiousness.(l Cor l:1O;.Ro 15:5,8;16:17
1 Cor 3:2-5;Eph 4:1-6).