{"id":1417,"date":"2018-02-07T08:54:06","date_gmt":"2018-02-07T07:54:06","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1417"},"modified":"2018-02-07T08:54:06","modified_gmt":"2018-02-07T07:54:06","slug":"the-spiritual-life-and-fellowship","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/07\/the-spiritual-life-and-fellowship\/","title":{"rendered":"The Spiritual Life and Fellowship"},"content":{"rendered":"
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Behold what manner of love the Father has bestowed upon us, that we should be called children of God; and such we are. For this cause the world knows us not, because it knew him not.<\/em><\/p>\n

1 John 3:1<\/em><\/a><\/p>\n

Introd<\/strong><\/span>uction<\/strong><\/p>\n

This is a study on \u201cThe Spiritual Life and Fellowship.\u201d By \u201cfellowship\u201d we mean both fellowship with God and fellowship with other believers. We will discuss our topic in five major areas.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Problem of Sin<\/p>\n

The first area is that sin affects our fellowship both with God and fellow-believers. Both unbelievers and believers have problems with sin. For the unsaved man, the key thing he<\/span> needs to rectify in the problem of sin is to believe. The unsaved man\u2019s responsibility is to have his sins forgiven, and the kind of forgiveness he needs is \u201csalvation forgiveness.\u201d He receives his salvation forgiveness when he believes that Yeshua (Jesus) died for his sins, was buried and rose again.<\/span><\/p>\n

However, it is not only the unbeliever who has a problem with sin; the believer also has a probl<\/span>em with sin. In this study we are especially concerned with the saved man. At the point of salvation, all of the believer\u2019s sins have been forgiven. This includes past sins, present sins, and future sins. Insofar as his position in the Messiah is concerned, he is permanently forgiven. This forgi<\/span>veness came at the point of salvation.<\/p>\n

Sin in the believer\u2019s life grieves the Holy Spirit. Whereas the k<\/span>ey word for the unbeliever is \u201cto believe,\u201d the key word for the believer is \u201cto confess\u201d (1 Jn. 1:9<\/a>). While the responsibility of the unbeliever is to have his sins forgiven in the sense of salvation<\/span> forgiveness, the responsibility of the believer is also to have his sins forgiven, but in this case, it is \u201cfellowship forgiveness.\u201d Whereas the former is positional, the latter is experiential. In t<\/span>he area of fellowship and the spiritual life, sin in the believer\u2019s life breaks his fellowship with God and also affects his relationship to other believers.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. 1 John 1:1\u20132:2<\/a><\/p>\n

The second area of our study on \u201cThe Spiritual Life and Fellowship\u201d is to expound 1 John 1:1\u20132:2<\/a>. This passage can be divided into four segments.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Introduction\u20141 John 1:1\u20132<\/a><\/p>\n

That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of lif<\/em><\/span>e (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us).<\/em><\/p>\n

The point of the introducti<\/span>on is that John was writing about something to which he and the other apostles were eyewitnesses.<\/p>\n

It is very obvious that this epistle was written to believers. This comes out several times within the<\/span> epistle itself. We must not try to get around the problems of the epistle by claiming it was written to unbelievers.<\/p>\n

The first time this is made abundantly clear is in 1 John 2:12\u201314<\/a>: I write unto yo<\/em><\/span>u, my little children, because your sins are forgiven you for his name\u2019s sake. I write unto you, fathers, because ye know him who is from the beginning. I write unto you, young men, because ye have overcome the evil<\/em><\/span> one. I have written unto you, little children, because ye know the Father. I have written unto you, fathers, because ye know him who is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the evil one.<\/em><\/span><\/p>\n

These verses make it very clear that John is writing to believers, not unbelievers. In verse 12<\/a>, he<\/span> is writing to people who have their sins forgiven<\/em>. In verse 13<\/a>, he is writing to people who have overcome the evil one<\/em>, and have also come to know<\/em> [God] the Father<\/em>. In verse 14<\/a>, he is writing to thos<\/span>e who have come to know Him from the beginning<\/em>. Obviously, the epistle was written to believers.<\/p>\n

This comes out again in 1 John 2:19\u201321<\/a>: They went out from us, but they were not of us; for if they had<\/em><\/span> been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us. And ye have an anointing from the Holy One, and ye know all the things. I have not written unto you because ye know not the truth, but<\/em><\/span> because ye know it, and because no lie is of the truth.<\/em><\/p>\n

In verse 19<\/a>, he makes a distinction between the people to whom he is writing, th<\/span>e we<\/em> and the us<\/em>, in contrast to those who associated with the fellowship but then went out<\/em>. John states that those who went out<\/em> have proven that they were never believers to begin with. This is in con<\/span>trast to those who have proven themselves to be believers, those to whom the epistle has been written. In verse 20<\/a>, they have received an anointing from the Holy<\/em> One. In verse 21<\/a>, they are people who <\/span>know the truth<\/em> by experience. Once again, John is clearly writing to fellow-believers.<\/p>\n

One other time this comes out clearly is in 1 John 3:1<\/a>: Behold what manner of love the Father has bestowed upon u<\/em><\/span>s, that we should be called children of God; and such we are. For this cause the world knows us not, because it knew him not.<\/em><\/p>\n

Once again, John is writing to those who are the children of God and who h<\/span>ave received, experientially, the love of God the Father. He is clearly writing to those who are believers.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Pleasures of Fellowship\u20141 John 1:3\u20134<\/a><\/p>\n

that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with h<\/em><\/span>is Son Jesus Christ: and these things we write, that our joy may be made full.<\/em><\/p>\n

In verse 3<\/a>, John gives his theme in the epistle: fellowship. There are two types of fellowship<\/em> in these verses: \u201chorizont<\/span>al\u201d fellowship and \u201cvertical\u201d fellowship. The horizontal fellowship is: that ye also may have fellowship with us<\/em>. Horizontal fellowship is believers with believers. The vertical fellowship is our fell<\/span>owship with God the Father and God the Son, Yeshua the Messiah. The vertical fellowship is between the believer and God. Both types of fellowship can be affected by sin in the believer\u2019s life. It is impossible for two believers to have fellowship with one another if one of them is out of<\/span> fellowship with God.<\/p>\n

There is great joy<\/em> in fellowship among believers (v. 4<\/a>). However, that great joy<\/em> can be da<\/span>mpened by sin in a believer\u2019s life. In these verses, John emphasizes the believer\u2019s continual spiritual experience; he needs to keep on having fellowship with God and, in that way, he can keep on having fellows<\/span>hip with other believers.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Pattern of Fellowship\u20141 John 1:5\u20137<\/a><\/p>\n

And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. If we say that we have fellow<\/em><\/span>ship with him and walk in the darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanses us from all sin.<\/em><\/span><\/p>\n

In these verses, John deals with the pattern of fellowship and points out three things. First is the fundamental presupposition: the nature of God (v. 5<\/a>). The nature of God that affect<\/span>s the believer\u2019s spiritual life and his fellowship with God the Father is: that God is light<\/em>. Because God is light, pure light, there is no darkness in Him whatsoever. That is the fundamental presuppo<\/span>sition of the nature of God: that God is light, and in him<\/em> [there] is no darkness<\/em>.<\/p>\n

Secondly, he gives a response that a person can make in light of this presupposition: If we<\/em> [claim] that we have fell<\/em><\/span>owship with him<\/em> [but] walk in the darkness, we lie, and do not<\/em> [speak] the truth<\/em> (v. 6<\/a>). This response is a false profession of fellowship. If a person is claiming to have fellowship with the Lord whi<\/span>le he is walking in the darkness<\/em>, while he is walking in sin, then he is not speaking the truth<\/em>, he is a liar. If our actions are not consistent with our claims, we become liars. Every time we sin, ev<\/span>ery time we take an action that is not in accordance with our profession, we are lying and we are not doing the truth.<\/p>\n

Thirdly, he spells out a truthful practice: if we walk in the light, as he is in <\/em><\/span>the light, we have fellowship one with another<\/em> (v. 7<\/a>). This deals with the horizontal relationship, fellowship with other believers. But that is not all. He goes on to say: [that] the blood of Jesus \u2026<\/em><\/span> cleanses us from all sin<\/em>, which means we also have vertical fellowship; we have fellowship with God the Father. To walk in the light<\/em> is to expose oneself to God, especially the Word of God. When one <\/span>exposes himself to the Word of God, he senses his own sin and then he will know how to seek forgiveness. This aspect of fellowship is preventative. It is a way to avoid breaking our fellowship with God, but it is also a condition for fellowship, we must be walking <\/span>in the light.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Provision of Fellowship\u20141 John 1:8\u20132:2<\/a><\/p>\n

In dealing with the provision for fellowship, John spells out four key things.<\/p>\n<\/div>\n<\/div>\n

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1. The Profession of Sin\u20141 John 1:8<\/a><\/p>\n

If we say that we have no sin, we deceive ourselves, and the truth in not in us.<\/em><\/p>\n

First, he deals with a false profession concerning sin. The sin<\/em> he is speaking of in this verse is the sin-nature. Here, the word sin<\/em> is in the singular, and it is in the present tense. The present tense emphasizes linear, durative action. It is looking at the guilt of sin. In dealing with the sin-nature, if any believer says that he does not have a sin-nature, then the truth is not in him because salvation does not eradicate the sin-nature.<\/p>\n

The proof that the word sin<\/em> here refers to the sin-nature is based on John\u2019s usage of the expression \u201cto have sin.\u201d It is always in a sense of guilt (Jn. 15:22<\/a>, 24<\/a>; 19:11<\/a>). The meaning of sin in this context is that of guilt. If someone says he does not have the sin-nature, it is an untruth; it is false.<\/p>\n<\/div>\n<\/div>\n

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2. The Confession of Sins\u20141 John 1:9<\/a><\/p>\n

If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.<\/em><\/p>\n

Second, he deals with the confession of si<\/span>ns. This time, the word sin is in the plural, and it is dealing with the actions of sin or the acts of sin. The condition for the restoration of fellowship is confession of our sins. The condition is: <\/span>If we confess our sins<\/em>. The result is: he is faithful and <\/em>righteous to forgive us our sins, and to cleanse us from all unrighteousness<\/em>. This is the corrective aspect. If we commit an act of sin becau<\/span>se we still have our sin-nature, we need to confess that sin. God will respond by forgiving us and the result is that we will be cleansed from all unrighteousness<\/em>.<\/p>\n

The key word in this verse is the wo<\/span>rd confess<\/em>. The Greek word is homologeo<\/span>. Literally, it means \u201cto say the same thing\u201d or \u201cto agree with.\u201d It means \u201can agreement with a standard.\u201d It also involves \u201can admission of a previous disagreem<\/span>ent.\u201d It means, \u201cto acknowledge totally,\u201d and it contains within it \u201cthe concept of repentance.\u201d In other words, confession is not only admitting to God you did something wrong; it is actually calling it what God calls it, saying the same thing about it, that it is sin. You agree that you have violated a divine standard and you admit that in practice you prev<\/span>iously disagreed with it when you committed the sin. Then God will be <\/span>faithful and righteous to forgive us our sins.<\/em><\/p>\n

The word faithful<\/em> emphasizes that once the sin is confessed, that sin is forgiven. There is never a time when a sin is con<\/span>fessed that it is not forgiven. God does hold us responsible for sins we know about and those sins we must confess. If we acknowledge these sins, He will also forgive our unknown sins.<\/p>\n

When it states <\/span>that God is righteous<\/em>, it points out that God is still righteous<\/em> when He forgives both types of sins, both the known and the unknown. The blood of the Messiah has paid for all our sins, not only for t<\/span>he confessed sins. When it states: to cleanse us from all unrighteousness<\/em>, this means \u201cfamily forgiveness,\u201d and the fellowship which was broken by our sins is now restored.<\/p>\n

This raises the question, \u201c<\/span>When should we confess our sins?\u201d Ideally, you should confess your sins as soon as you become aware of them. Ephesians 4:26<\/a> gives one timing element: we should try to confess our sins before bedtime. <\/span>In 1 Corinthians 11:27\u201334<\/a>, there is another timing element: we should seek the forgiveness of our sins before we partake of the next Lord\u2019s Supper.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The False Profession\u20141 John 1:10<\/a><\/p>\n

If we say that we have not sinned, we make him a liar, and his word is not in us.<\/em><\/p>\n

Third, John next deals with a false profession concerning the confession of sin. H<\/span>ere, the word sinned<\/em> refers to the acts of sin. It is obvious that John has been developing a progression in these verses. In verse 6<\/a>, there is a denial of the product of sin. In verse 8<\/a>, there is a d<\/span>enial of the guilt of sin or the sin-nature. Now, in verse 10<\/a>, there is a denial of the practice of sin. All three denials are false denials.<\/p>\n

In every case when we deny one of these three truths, we m<\/span>ake God a liar, and it shows his word is not in us<\/em>. Since His word teaches that we do sin, if we claim that we do not sin, we are trying to make him a liar<\/em> in order to make ourselves look better.<\/p>\n<\/div>\n<\/div>\n

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4. The Messiah\u2019s Provision\u20141 John 2:1\u20132<\/a><\/p>\n

My little children, these things write I unto you that you may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and<\/em> he is the propitiation for our sins; and not for ours only, but also for the whole world.<\/em><\/p>\n

Fourth, John speaks about the faithful provision of the Messiah, who is the guarantee of fellowship. Verse 1<\/a>teaches that He is our Advocate<\/em>. He is an Advocate<\/em> for believers, but not for unbelievers. As believers, we no longer have the right to live as we like; we no longer have the right to sin. John states: these things write I unto you that you may not sin<\/em>, meaning that he wants to encourage believers not to commit acts of sin. We know that we all still do commit acts of sin, but John encourages us not to despair when we sin.<\/p>\n

He points out that we have an Advocate: And if any man sin<\/em> [that is, if anyone commits an act of sin], we have an Advocate with the Father, Jesus Christ the righteous<\/em>. John emphasizes the present ministry of Yeshua the Messiah at the right hand of God the Father. He is now our Mediator or our Advocate<\/em>, and He intercedes for us when we commit acts of sin.<\/p>\n

Not only is He our Advocate<\/em>, He is also our propitiation<\/em> (v. 2<\/a>). The word \u201cto propitiate\u201d means \u201cto satisfy or to appease the wrath of God.\u201d By propitiation<\/em>, we mean that \u201cthe wrath of God against sin has been appeased; it has been propitiated; it has been satisfied.\u201d He points out that the Messiah is the propitiation<\/em>, not just for believers but also for unbelievers; not for ours<\/em> [sins] only, but for<\/em> [those of] th<\/em>e whole world<\/em>. The Messiah is the propitiation<\/em> for the world. The Messiah is the satisfaction for sins, both for us, that is, the elect; and for the world, the non-elect. This verse clearly teaches unlimited atonement; the Messiah died for the sins of all men, not just for the elect. Because He died for the sins of all men, it means that the blood of the Messiah has satisfied God\u2019s wrath against sin for all, though salvation is only applied to those who believe.<\/p>\n

Whereas propitiation affects everybody, the application of salvation is only for believers; therefore, He is the Advocate for believers only. What He is in verse 1<\/a>, our Advocate, is true of believers only; what He is in verse 2<\/a>, the propitiation, is true of both believers and unbelievers.<\/p>\n

However, the emphasis is this: His past death as Savior of the world is the basis of His present ministry as the Advocate for believers who sin.<\/p>\n<\/div>\n<\/div>\n

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III. John 13:1\u201311<\/a><\/p>\n

The third area of our study is an exposition of John 13:1\u201313<\/a>. This passage can be divided into three units.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Historical Setting\u2014John 13:1\u20133<\/a><\/p>\n

Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were<\/span> in the world, he loved them unto the end. And during supper, the devil having already put into the heart of Judas Iscariot, Simon\u2019s son, to betray him, Jesus, knowing that the Father had given all th<\/span>e things into his hands, and that he came forth from God, and goes unto God.<\/p>\n

Insofar as the setting is concerned, it is the Jewish Passover. Even before the first night of Passover, Yeshua knew that t<\/span>his would be His last Passover and that He was going to be departing following this Passover (v. 1<\/a>). During the Passover supper, Judas had already decided in his heart that he was going to betray Yesh<\/span>ua (v. 2<\/a>). Yeshua, knowing all this, and knowing that He is about to return to God, set the stage for what was about to happen (v. 3<\/a>).<\/p>\n

On two occasions during the Passover, there is a ceremony known a<\/span>s \u201cthe washing of the hands.\u201d Twice, it is hands which are washed and, furthermore, the hands are washed by a servant. That is the normal procedure of the washing at Passover.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Account of the Cleansing\u2014John 13:4\u20139<\/a><\/p>\n

rises from supper, and laid aside his garments; and he took a towel, and girded himself. Then he poured water into the basin, and began to wash the disciple<\/span>s\u2019 feet, and to wipe them with the towel wherewith he was girded. So he comes to Simon Peter. He said unto him, Lord, do you wash my feet? Jesus answered and said unto him, What I do you know not now; but you shall understand hereafter. Peter said unto him, You shall never wash my feet. Jesus answered him, If I wash you not, you have no part with me. Sim<\/span>on Peter said unto him, Lord, not my feet only, but also my hands and my head.<\/span><\/p>\n

With the background of the Passover, we see the service of the Messiah. There were no servants at this particular Passover. There were no volunteers from among the d<\/span>isciples to wash the hands of the other disciples, so Yeshua took the role of a servant (v. 4<\/a>), and He did the washing (vv. 5\u20139<\/a>). While doing the washing, Yeshua did not wash the hands, but chose to w<\/span>ash the feet (v. 5<\/a>).<\/p>\n

This raised the question on Peter\u2019s part (v. 6<\/a>), \u201cAre you going to wash my feet?\u201d Yeshua answered that this is something He is doing as a symbol, which Peter does not understand n<\/span>ow, but will understand later (v. 7<\/a>). Yeshua clearly indicated a symbolic significance. Yet Peter again protested and said, \u201cYou will never wash my feet!\u201d the implication being, \u201cI am going to do it m<\/span>yself.\u201d Jesus responded, \u201cIf I don\u2019t wash you, you have no part with me\u201d (v. 8<\/a>). In other words, \u201cPeter, the symbolism of what I am doing now is not something you can do for yourself; it is something <\/span>that I must do.\u201d At that point Peter submitted to being washed (v. 9<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Explanation\u2014John 13:10\u201311<\/a><\/p>\n

Jesus said to him, He that is bathed needs not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew him that should betray him; t<\/em><\/span>herefore said he, Ye are not all clean.<\/em><\/p>\n

In these two verses, Yeshua gave the explanation for His symbolic demonstration of washing the disciples\u2019 feet. He defined \u201cthe bathing\u201d and \u201cthe washing\u201d (v. 1<\/span>0<\/a>). Bathing is the washing of the entire body, which was usually done at a public bathhouse. This bathing symbolizes salvation forgiveness. When a bathed<\/em> person walked from the bathhouse back to his h<\/span>ome, his feet got dirty, but the rest of his body remained clean; so, his feet needed to be washed upon entering the house. Foot-washing symbolizes family forgiveness. When we received Yeshua as our Savior, we received a bathing. We are totally <\/span>bathed<\/em> through our salvation forgiveness. However, as believers we still commit acts of sin and that means \u201cour feet will get dirty.\u201d We need to have our f<\/span>eet washed. Those who have their feet washed are clean every whit<\/em> because the rest of the body is still clean. By salvation, we have every part forgiven. Foot-washing refers to family forgiveness, whi<\/span>ch comes by means of confession of our sins.<\/p>\n

Some take verse 10<\/a> to teach that foot-washing is an ordinance just like baptism and the Lord\u2019s Supper. In this context, that cannot be so because of four r<\/span>easons.<\/p>\n

First, since the bath is spiritual or symbolic, so must the foot-washing be a symbol. After all, we cannot claim that bathing is symbolic, but that foot-washing is literal in the same verse. I<\/span>f the bathing were literal, then the foot-washing would be literal. All agree that the bathing is symbolic; therefore, so is the foot-washing.<\/p>\n

Secondly, the language of verses 7\u20138<\/a> has figurative conno<\/span>tations. The response of Jesus to Peter emphasizes a point of illustration; it emphasizes figurative connotations, not literal ones.<\/p>\n

Thirdly, while we do see baptism practiced in the Book of Acts and <\/span>we see the Lord\u2019s Supper practiced in the Book of Acts, but we never see foot-washing practiced in the Book of Acts. This shows it was not taken as an ordinance by the early Church.<\/p>\n

Fourthly, in verse<\/span> 15<\/a>, it is clearly referred to as an example<\/em>. The implication is that a symbol is in view. It does not say, \u201cWhat I did, you should do,\u201d but Yeshua used the word as; as I have done<\/em>, you should do, aga<\/span>in emphasizing that this is a symbol, not a literal practice. This verse does not teach foot-washing as an ordinance.<\/p>\n

This, then, would raise a question about Judas. Jesus next dealt with the status o<\/span>f Judas (v. 11<\/a>). There are two different Greek words for \u201cwashing.\u201d The first Greek word is louo<\/span>, which means, \u201cto bathe.\u201d This emphasizes regeneration. Judas did not have this type of a bath. The sec<\/span>ond word is nipto<\/span>, which means, \u201cto wash a part of the body\u201d emphasizing confession. In the case of Judas, this is the word, which is used for \u201cbathe.\u201d Judas never had his \u201cbath,\u201d he was never saved t<\/span>o begin with. His association with Jesus meant he had a part of his body washed, but he never had a bath. Judas is not someone who lost his salvation, but is a case of someone who was not saved to begin with.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IV. 1 Corinthians 11:17\u201334<\/a><\/p>\n

The fourth area of our study is an exposition of 1 Corinthians 11:17\u201334<\/a>. This passage can also be divided into three segments.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Rebuke\u20141 Corinthians 11:17\u201322<\/a><\/p>\n

But in giving you this charge, I praise you not, that ye come together not for the better but for the worse. For first of all, when ye come together in the church,<\/span> I hear that divisions exist among you; and I partly believe it. For there must be also factions among you, that they that are approved may be made manifest among you. When therefore ye assemble yourselves together, it is not possible to eat the Lord\u2019s supper: for in your eating each one takes before other his own supper; and one is hungry, and another is drunk<\/span>en. What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not.<\/span><\/p>\n

The passage begins with a rebuke of the off<\/span>enders within the Corinthian church for two problems. The first problem is schisms; there are schisms or divisions<\/em> among this group of believers (vv. 17\u201319<\/a>). The second problem is failing to share (vv<\/span>. 20\u201322<\/a>). Some believers had lots of food; some did not have any. Yet those who had food were not willing to share with those who had no food. Some were stuffed and glutinous, some were drunk, while o<\/span>thers remained thirsty and hungry. For these problems he rebuked them. These problems caused a breakdown of fellowship between the Corinthian church and God, and between the believers within the Corinthian church.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Reminder\u20141 Corinthians 11:23\u201326<\/a><\/p>\n

For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given than<\/span>ks, he broke it, and said, This is my body, which is for you: this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord\u2019s death till he come.<\/span><\/p>\n

Paul reminded them of the institution of the Lord\u2019s Supper, an<\/span>d said two things. First, the purpose of the institution of the Lord\u2019s Supper or the ordinance of Communion was: in remembrance of me<\/em> (vv. 23\u201325<\/a>). It was to remember what Yeshua did, to remember His b<\/span>roken body and His shed blood. Secondly, the proclamation of the Supper is to show forth: the Lord\u2019s death till he come<\/em> (v. 26<\/a>). By means of the Lord\u2019s Supper, they are to show in a physical way the d<\/span>eath of Yeshua and what it accomplished for their salvation. This was to be a practice until He returns. This was the purpose of the institution.<\/p>\n

However, when this was combined with an agape<\/span> meal, as<\/span> the early church did, the Corinthian church terribly misused it. The agape<\/span> meal was a means of feeding themselves. They did not come together to honor the Messiah. They did not come together to share<\/span>. They did not come together to show forth the Lord\u2019s death till he come<\/em>. They came for their own selfish interests and so, rather than drawing believers together in a closer fellowship, the Lord\u2019s Su<\/span>pper caused a breakup of fellowship, because their inability to share caused divisions. The Lord\u2019s Supper was not intended to be a time of gluttony and drunkenness.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Appeal for Discernment\u20141 Corinthians 11:27\u201334<\/a><\/p>\n

In this resultant appeal, Paul made two major points.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Discernment at the Lord\u2019s Supper\u20141 Corinthians 11:27\u201330<\/a><\/p>\n

Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the <\/em><\/span>Lord. But let a man prove himself, and so let him eat of the bread, and drink of the cup. For he that eats and drinks, eats and drinks judgment unto himself, if he discern not the body. For this cause many among you are weak and sickly, and not a few sleep.<\/em><\/span><\/p>\n

The proper translation is not unworthy<\/em>, for that would leave everybody out. After all, which of us is really \u201cworthy\u201d in this life? It should <\/span>not be unworthy<\/em>, but rather, \u201cunworthily\u201d, in an unworthily manner<\/em> (v. 27<\/a>). In this context, to partake of the Lord\u2019s Supper in an unworthily manner is to partake of it when there are divisions, when <\/span>one is hungry and partaking of it out of gluttony or when one is only coming for the purpose of getting drunk. This was a misuse of the Lord\u2019s Supper. This verse clearly shows, of course, that the early Church used wine and not grape juice.<\/span><\/p>\n

There are two ways in which we can misuse the Lord\u2019s Supper and partake of it unworthily. First is personal sin, when we are living in sin that we have not con<\/span>fessed. Secondly, when there is sin in the church, the result will be judgment<\/em> (v. 29<\/a>).<\/p>\n

The judgment<\/em> here is physical and it is progressive: weakness, sickness, then death (v. 30<\/a>). If there is unconfe<\/span>ssed sin, the first stage of divine physical punishment is weakness. Our body will no longer be strong enough to resist certain problems. The second stage will lead to sickness. In the third stage, the sickness will lead t<\/span>o death if the sin-issue is not taken care of. Here, Paul is dealing with illness as a physical, divine judgment, not all illnesses. Much of our illness is simply a problem of human frailty and in those cases these verses do not apply. These verses apply only if and when the problems of weakness, sickness and death are problems resulting from divine discipline because of unconfessed sin. This is an appeal for discernme<\/span>nt around the Lord\u2019s Table. Discern your sin and deal with it before you partake of the Lord\u2019s Supper; otherwise, you will be subject to divine discipline.<\/span><\/p>\n<\/div>\n<\/div>\n

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2. Discernment in General\u20141 Corinthians 11:31\u201334<\/a><\/p>\n

But if we discerned ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we may not be condemned with the world. Wherefore, my brethren, when ye come together to eat, wait one for another. If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.<\/p>\n

The second point is that there is an appeal is for discernment in general. Here, four things are noted. First: if we discerned ourselves, we<\/em> [will] not be judged<\/em> (v. 31<\/a>). Therefore, we ought to discern whether there is sin in our lives or not.<\/p>\n

Secondly, if we are judged, it is the discipline of the Lord<\/em> (v. 32<\/a>). God disciplines believers so that they will not be condemned wi<\/em>th the world<\/em>. This is the purpose of discipline. God disciplines us in this life so that we are not punished in the next life with those who are condemned in their unbelieving state, the condemnation of the world. Here is another very clear verse for eternal security. The judgment or the discipline of God here is physical judgment. God disciplines us in this life so that we will not be condemned with the rest of the world.<\/p>\n

Thirdly, we are to have mutual respect for fellow-believers and we need to share with them (v. 33<\/a>).<\/p>\n

The fourth admonition is: do not come to the Lord\u2019s Supper just to satisfy hunger. By so doing, you will avoid the discipline of God (v. 34<\/a>).<\/p>\n

In this area of fellowship and the spiritual life, we must be very careful not to partake of the Lord\u2019s Table in a unworthily manner. If we do partake unworthily, we are subject to the discipline of God; if we require discipline, we are not in fellowship with the Lord.<\/p>\n<\/div>\n<\/div>\n

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V. Conclusion<\/p>\n

In conclusion, we will discuss two things.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Word Koinonia<\/span><\/p>\n

The first thing concerns the meaning of the Greek word koinonia<\/span>. Literally, the Greek word means \u201csomething that is held in common.\u201d It means \u201can association,\u201d \u201ca partnership,\u201d \u201ca<\/span> joint-participation.\u201d It comes from another word, koinos<\/span>, which means \u201ccommon,\u201d it is something that is held in common by all. From this comes the concept of fellowship, because fellowship is somethi<\/span>ng we hold in common with others. That is the meaning of koinonia<\/span>: fellowship. It is an association with other believers, a partnership with other believers, a joint-participation with other believers<\/span>, and holding something in common with other believers.<\/p>\n<\/div>\n<\/div>\n

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B. The Meaning of Fellowship in the Spiritual Life<\/p>\n

The second thing by way of conclusion concerns the meaning of fellowship in the spiritual life. There are two factors involved here.<\/p>\n

The first factor is vertical fellowship; that is, fellowship with God. The meaning of fellowship with God is: the practical participation in the life of the Messiah so that He is manifested in one\u2019s life. The basis of this vertical fellowship is salvation; the maintaining of this vertical fellowship is by confessing our sins to God.<\/p>\n

The second factor is horizontal fellowship; that is, fellowship with other believers. The horizontal relationship with fellow-believers means the joint-participation in the work of the gospel in such areas as doctrine, worship, the Lord\u2019s Supper, giving, and missions. This is what we hold in common with fellow-believers. This is when we have our koinonia<\/span> with fellow-believers. The basis of the horizontal fellowship is the vertical fellowship; fellowship with God is the basis on which we have fellowship with other believers. The maintenance of our horizontal fellowship is reconciliation with offended believers.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Behold what manner of love the Father has bestowed upon us, that we should be called children of God; and such we are. For this cause the world knows us not, because it knew him not. 1 John 3:1 Introduction This is a study on \u201cThe Spiritual Life and Fellowship.\u201d By \u201cfellowship\u201d we mean both … <\/p>\n

\u201eThe Spiritual Life and Fellowship\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1417","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1417","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1417"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1417\/revisions"}],"predecessor-version":[{"id":1418,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1417\/revisions\/1418"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1417"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1417"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1417"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}