Fellowship with Other Christians

ACTS 11:11-18

THERE is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Gal. 3:28) These words of the Apostle Paul emphasize that in the true church, the body of Christ, all are looked upon by God as being in the same category, all are one, and are recognized, not as Jews or Gentiles, men or women, rulers or slaves, but as members of the anointed body of Christ.

The title officially assigned to this our lesson, suggesting fellowship with “other” Christians, is somewhat misleading, for, based upon the Scripture assignment it is intended to convey the thought that Peter and his associates as Jewish Christians, when visiting Cornelius, found Gentile Christians with whom they could find a basis of fellowship. The fact is that Cornelius and his household were not Christians at all until Peter visited them, explained the Gospel, and they accepted it. Then the Holy Spirit came upon them denoting God’s acceptance of their consecration, and they became members of the one body of Christ. They did not become “other” Christians, but merely additional members of the one Christ company.

Cornelius and his household were the first Gentiles to become followers of Christ, because God’s due time had not yet arrived for the Gentiles to be accepted into membership in the anointed body of Jesus. At Sinai God entered into an exclusive covenant with the nation of Israel. Based upon their obedience to his Law they were to be his peculiar or special people, a royal priesthood, a holy nation. (Exod. 19:5,6) From the standpoint of being his special representatives in the earth, God said to the nation of Israel, “You only have I known of all the families of the earth.”—Amos 3:2

This was so literally true that when Jesus came at his first advent he limited his ministry to that one nation, Israel, and in sending out his disciples into the ministry he said, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.” (Matt. 10:5,6) After his resurrection he removed this restriction, commissioning his disciples to go to all nations. But even then he stipulated, “beginning at Jerusalem.”—Matt. 28:19,20; Acts 1:7,8; Luke 24:47

God’s covenant with the nation of Israel called for obedience, but they did not obey. In his foreknowledge he knew that ultimately he would need to withdraw his exclusive favor from them. More than six centuries before Christ, their disobedience led to the overthrow of the nation and to the captivity of the people in Babylon. While in Babylonian captivity God used the Prophet Daniel to set a time limit beyond which the special provisions of the covenant, whereby they were to be his peculiar and special people, would not be extended.

This is found in a time prophecy of the first advent which states that Messiah the Prince would come at the termination of sixty-nine symbolic weeks from the issuing of a decree authorizing the rebuilding of Jerusalem and her walls. (Dan. 9:25-27) Each day in these weeks represented a year, so sixty-nine weeks would be a total of 483 years. This measuring line terminated, not with the birth of Jesus, but at his baptism, when he was anointed with the Holy Spirit. It was there that he became the Messiah, or Anointed. But the Prophet Daniel mentions an additional week beyond this, the seventieth, explaining that in the midst of this seventieth week the Messiah would be “cut off, but not for himself.” This is a prophecy of the death of Jesus as the Redeemer of the world.

This prophecy of Daniel also explains that God’s covenant with his people would he confirmed, or continued, throughout the duration of this seventieth week. Jesus’ ministry lasted for three and one-half years, or half of the seventieth prophetic and symbolic week. The full end of this final week of special covenant favor to the Jews, however, was not reached until the completion of the week, or three and one-half years after the death and resurrection of Jesus. It was not until then that divine providence directed Peter to visit Cornelius and his household. And not before then could they, as Gentiles, have been accepted into the body of Christ.

There is, of course, a very practical and wholesome lesson in this narrative which should help all of us to guard against any tendency toward exclusiveness which, by nature or training, we might otherwise possess. Peter, as a Jew, found it difficult to overcome the influence of the traditional Jewish viewpoint pertaining to Gentiles, yet when the Lord clearly indicated his will in the matter he was glad to co-operate, and later expressed his conviction that God had visited the Gentiles. (Acts 15:14) We too should be glad to follow the Lord’s leadings in every affair of life, regardless of our previous viewpoints.

PHILIPPIANS 2:1-5

IN THIS outline of Christian fellowship we are reminded of the words of the poet which state that it is “like to that above.” True Christian fellowship is, as the apostle suggests, “consolation in Christ.” It is also the “comfort of love.” It is a “fellowship of the Spirit.” It is also a sympathetic attitude toward our brethren, described by the apostle as “bowels and mercies.” It was this sort of fellowship which the Apostle Paul sought to inculcate among the brethren to whom he ministered.

When he found such a fellowship existing he was filled with joy, for he thus knew that the brethren were endeavoring to imbibe the same spirit of love toward one another as he possessed toward them, that they were “like minded” with himself, “having the same love, being of one accord, of one mind.” There cannot be true Christian fellowship except the brethren be in accord, and are guided by singleness of purpose, and are of “one mind.”

This “one mind” which is the basis of a sweet fellowship in the Lord is one of humbleness, or “lowliness,” an attitude of humility in which each one esteems others better than himself. Where such humility exists the Lord’s will finds free expression and the brethren will have no difficulty in blending their viewpoints and working together for the common good of all.

The opposite of this attitude of humility exists when each one seeks, first of all, that which is best for his own interests, regardless of how it might affect others in the ecclesia. Paul warns against this, saying, “Look not every man on his own things, but every man also on the things of others.” Twice the apostle uses the expression, “every man,” as though to emphasize that in order for the brethren to enjoy to the full the rich blessings of loving Christian fellowship, each and every one in an ecclesia, or in any co-operative effort, must do his part. Even if only one brother in a group of a hundred should selfishly seek his own interests, or to have his own way, or to teach his own views, the peace and happiness of the group would be measurably destroyed.

Coming back to the point of the mind and what constitutes the proper attitude of mind, the apostle writes, “Let this mind be in you which was also in Christ Jesus.” Paul describes the mind of Christ—the viewpoint which actuated him in his work of redeeming and restoring the world—saying that he “made himself of no reputation,” that he “humbled himself, and became obedient unto death, even the death of the cross.”—Phil. 2:6-8

How apparent it is that these qualities of a humble mind would inevitably make for good fellowship among the brethren of Christ. A fruitful cause of a disrupted fellowship is a brother’s fear that he might lose his reputation if his way is not followed. If “every man” in an ecclesia were willing to humble himself to the extent that Jesus did, and obey the will of God even to the point of dying the cruel death of the cross, what wonderful fellowship there would be in the church!

The Psalmist wrote, “How good and how pleasant it is for brethren to dwell together in unity!” (Psa. 133) He then likens this blessed unity of the brethren to the effect of the holy anointing oil which was poured upon the head of the typical high priest. This oil prefigured the pouring out of the Holy Spirit upon Jesus, and the fact that it would flow on down to the members of his body. Symbolically, then, the Psalmist is telling us that true unity and sweet fellowship among the brethren is the result of the operation of the Holy Spirit in their midst. The Holy Spirit is a comforter; it is the spirit of love—divine love; it is the spirit of compassion and mercy; and its influence in our lives induces humility before the Lord and the brethren, as well as obedience to the divine will.

Jesus received the Holy Spirit without measure. His mind reflected the mind of his Heavenly Father. While we may not be able to attain to the same degree of god-likeness, and manifest at all times the same perfection of devotion, we can strive to this end. To the extent that we are victorious our influence among the brethren will be for peace and good will, because we will be seeking their blessing ahead of our own. We will be laying down our lives for them, thus exemplifying the love of God and demonstrating that we are endeavoring to be emptied of self and filled with the Spirit, the mind of Christ.

QUESTIONS

Is it proper to speak of Jewish Christians as though they are of a different class than Gentile Christians?

Who was the first Gentile convert, and why was it not possible for Gentiles to become Christians before that?

Can there be true Christian fellowship among those who are not in agreement?

What characteristics of mind are essential among brethren in order for them to enjoy the “fellowship of kindred minds” which “is like to that above”?

What is symbolized by the oil which the Psalmist explains was poured upon Aaron’s head and ran down to the skirts of his garments? What relationship does this have toward Christian fellowship?

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