Concept and Context of Christian Fellowship

In this part of the sermon: He defines Christian fellowship using the Greek word 'koinonia,' meaning 'common' or 'shared by all,' illustrating it with Acts 2:44 and 4:32 where believers had 'all things…

The contrast between 'koinos' (common) and 'idios' (private/own) is used to explain the early church's disposition towards possessions, where no one claimed anything as exclusively their own, illustrating the depth of their shared life.

regarded, and this was totally voluntary, it was not something legislated nor perpetuated by the apostles. Luke is simply writing what we might call an account of the overflowing, the old English word superfluity fits here very nicely, the superfluity. Of their loved one for another, that no man regarded his own possessions as held selfishly for himself, but held in trust for all his brethren. All that believed were together and had all things koinos. They had all things common. In chapter 4 and verse 32, we see the same emphasis, and we see also the contrast. The multitude of them that believ...

16:33 - 17:30 Read in full sermon

In this part of the sermon: He defines Christian fellowship using the Greek word 'koinonia,' meaning 'common' or 'shared by all,' illustrating it with Acts 2:44 and 4:32 where believers had 'all things…

The analogy of the right hand not withholding from the left hand is used to illustrate the natural, unselfish sharing that flows from having 'one heart and one soul' in Christian fellowship.

Because only that was consistent with what they were experiencing in their hearts. Just as my right hand does not hold back anything necessary for the well-being of the left and the left from the right, when they had this sense, we have one heart and one soul. We have one common. Therefore, we don't go talking about my this and my that and my this and my the other. Though they still held proper title to it, and though it was still their own legally, they did not say that all of the things which he possessed was his own, idios, but they had all things common, coinos. Now, why do I emphasize the...

19:15 - 20:29 Read in full sermon

Driving home: But he that is, and the same verb here is used, he that is joined to the Lord is one spirit. He that is united to Christ. In a union that has something analogous to the intimacy of the sexual union though without anythin…

Paul's comparison of being joined to a harlot (one body) with being joined to the Lord (one spirit) is used to emphasize the profound intimacy and reality of the spiritual union between Christ and believers.

This is why in 1 Corinthians 6 and verse 17 Paul uses this very terminology dealing with the problem of the sin of sexual immorality. There at Corinth he says in verse 16 Know you not that he that is joined to a harlot is one body. He that enters into intimate sexual union with a harlot is one body. For the two, saith he, shall become one flesh.

28:14 - 28:49 Read in full sermon

Driving home: But he that is, and the same verb here is used, he that is joined to the Lord is one spirit. He that is united to Christ. In a union that has something analogous to the intimacy of the sexual union though without anythin…

The metaphors of 'tipping his hat to Jesus' or 'throwing a coin at Jesus' are used to contrast superficial religious acts with the deep, intimate union a true Christian has with the Lord.

A Christian is someone who is joined to the Lord. He has not merely tipped his hat to Jesus when he passed by in the crowd. Howdy Jesus. Nice to see you.

29:19 - 29:30 Read in full sermon

Driving home: When you ministered to my people, you ministered to me, for I and my people are one.

The account of Saul of Tarsus persecuting the church and Jesus asking, 'Why are you persecuting me?' is used to demonstrate the profound union between Christ and His people, where touching one touches the other.

You'll remember that according to the Scriptures, when people touch Christ's people, they touch Him. The Scripture tells us that Paul, Saul of Tarsus, was breathing out threatenings and slaughters against the church and was dragging men and women into prison. And yet when the risen Lord speaks to Saul, what does He say? Saul, Saul, why are you persecuting me?

33:54 - 34:20 Read in full sermon

Driving home: When you ministered to my people, you ministered to me, for I and my people are one.

Jesus' words in Matthew 25 about ministering to 'the least of these my little ones' as ministering to Him are used to further illustrate the intimate oneness between Christ and His people.

And you remember in Matthew 25, in the day of judgment, the Lord Jesus said that the righteous shall be vindicated when the Lord says, I was sick and you visited me. I was hungry and you fed me. I was naked and you clothed me. And the righteous say, Lord, when did we ever see you hungry?

34:37 - 34:55 Read in full sermon

In this part of the sermon: The second context is that all true Christians are placed into the one spiritual body of Christ by the Holy Spirit. This reality of being 'one body' and 'members one of another'…

The analogy of Siamese twins is used to clarify that while the body of Christ is one, it is not a merging of individuals into a single entity, but a unity of distinct members.

First Corinthians chapter 12, a chapter in which Paul is dealing with the diversity of gifts that God had given to the church at Corinth, and to show how that diversity should in no way undermine the reality of church unity and the blessedness of God. Amen. C1 C2 C3 C4 C5 C6 C6 C7 C4 C8 C9 C11 C12 C13 C14 C15 C16 C20 C21 C22 C23 C24 C25 C26 C26 C27 C27 They're not one. They are Siamese twins. And even though joined in an abnormal way, there are two individuals.

36:27 - 37:29 Read in full sermon

In this part of the sermon: The second context is that all true Christians are placed into the one spiritual body of Christ by the Holy Spirit. This reality of being 'one body' and 'members one of another'…

The human body with its many distinct members (feet, hands, eyes, etc.) is used as an analogy to explain how the church, though having many diverse members, is one unified body in Christ.

He said, I'm drawing now an analogy. He starts with that which everyone would acknowledge. I have one integrated organism that I call my body. But it has many distinct members.

37:54 - 38:07 Read in full sermon

In this part of the sermon: The second context is that all true Christians are placed into the one spiritual body of Christ by the Holy Spirit. This reality of being 'one body' and 'members one of another'…

The grotesque image of a left hand flopping around and doing its own thing, independent of the head, is used to illustrate the incongruity and abnormality of disunity and lack of submission to Christ within the church body.

He's made you one body. What a horrible thing it would be if while I'm preaching, and I'm not conscious of what my hands or feet are doing, if all of a sudden this left hand decided I've had enough. I've just had it. I move at the impulses that come from the head.

41:13 - 41:31 Read in full sermon

In this part of the sermon: The second context is that all true Christians are placed into the one spiritual body of Christ by the Holy Spirit. This reality of being 'one body' and 'members one of another'…

Illustrations of the eyes lying about a step's height or nerve endings lying about water temperature are used to highlight the absurdity and danger of dishonesty among members of the physical body, and by extension, the spiritual body of Christ.

For we are, we are members one of another. What a terrible thing if the body begins to deceive itself. If walking down these stairs to go to the back of the room, the eyes should tell me that the step is not seven inches, but seventeen. And I go tumbling head over heels in front of several hundred people.

45:09 - 45:33 Read in full sermon

In this part of the sermon: The third context is that all true Christians are members of the same family of God. Jesus' teaching in Mark 3:31-35 defines His family as those who do God's will, and Pauline…

Pastor Martin shares a personal anecdote about his 'mental crutch' for remembering the Greek word 'oikos' (house) from 1952, adding a touch of humor and relatability to the discussion of the church as God's household.

They constitute the family of God. Hence all Christians are called by a word, oikaios. The word oikos, one of the first words a Greek student learns in his early vocabulary list. And I remember my mental crutch going way back to the fall of 1952.

53:41 - 54:02 Read in full sermon

Driving home: However, the facts are that when one reads through the book of Acts, church-less, unchurched, uncommitted believers are something not found.

The story of Ananias and Sapphira being struck dead for hypocrisy is referenced to explain why unbelievers feared joining the early church, highlighting the seriousness of God's presence and the integrity required for fellowship.

Notice, they were all together, verse 12, they were all with one accord in Solomon's porch, but of the rest, no man dared join himself to them. They knew who was in and who was out and there was a fear. They had heard the report, if you're a hypocrite and you try to con their God, he kills you. Ananias and Sapphira had been struck dead and word got round that you can't be one thing, in their living temple and another thing at your workplace and get away with it.

60:42 - 61:15 Read in full sermon