Back in the 60's and early 70's there was a rather popular concept being promoted in the church. This word "koinonia" became a familiar term when reference was made to the church and the special ingredient of "fellowship". During that time I myself published a monthly newsletter under this title, and I well remember becoming acquainted with a group of people who were operating what they called "Koinonia House". Perhaps this emphasis came as a response to a growing need for closeness even as the society at large seemed to be moving more and more in the direction of alienation and separation. Now as we approach the end of the 90's, there's no doubt that this need is greater than ever before. The metaphor for our society has become the one person commuting in their automobile. Traveling at breakneck speed in the same direction as thousands of other motorists, but being separated in these capsules of steel and glass, incapable of having any meaningful communication with fellow travelers. If ever there was a time when the church needed to provide true "koinonia", it is now.

Over 60 times this word, or its associates are found in the New Testament. A quick review of these texts results in the following understanding.

A. The most basic words in this group is "koinos", which simply means "common", and soon becomes known as "vulgar".

We are told that formerly Greek Scholars thought that the New Testament was written in what they called "Holy Ghost Greek". This was because they were not able to find, in the classical Greek texts available to them, a language structure similar to that found in the New Testament. That idea continued until a grave site for stuffed sacred crocodiles was unearthed in Egypt. What Archeologists found in the bellies of these mummified crocodiles was waste paper from the waste baskets of the first century. As they deciphered these common man's letters, bills, contracts, etc. they quickly noted that the language style was the same as found in the New Testament. So they gave this type of literature a new name, "Koine Greek" - the language of the "common" people. Later, then Latin became the official language of the roman Empire, another word was used as a title to the new translation, a word which also meant "common", the Latin word "Vulgate". The obvious message is that the Bible was always meant to be available to the "common" man, never intended to be the private possession of scholars. But for our purposes here, this helps us understand the meaning of this word "koinonia".

The idea of "common" being thought of as "vulgar" or unclean comes out in the story of Peter on the roof top, being invited to eat from the sheet let down from heaven. When Peter protests, the voice from heaven says, "Do not call anything impure (common - KJV) that God has made clean." (Acts 10:15)

B. But the word has another meaning, "Sharing Provisions"

From Acts 2:44 and 4:32 we learn that the early Christians "had all things common" - they shared materially with one another. Romans 15:26 uses this word to mean "make contribution" ("koinonia"), and in Hebrews 13:16 the expression is "don't forget to communicate ("koinonoo"). Then there is the instruction Paul gives concerning the wealthy member of the church in I Timothy 6:17, 18: "Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share ('koinonoo')." When it comes to financial support for teachers, Paul in Galatians 6:6 writes, "Anyone who receives instruction in the word must share (communicate - KJV) all good things with his instructor." Philippians 4:15 carries the same idea.

C. Another idea associated with "koinonia" is that of "comrade", or "partnership."

The plain meaning of this is found in Luke 5:10 where it speaks of "Simon's partners" (NIV). Referring to partnership in ministry, Paul, in II Corinthians 8:23 writes, "As for Titus, he is my partner." (NIV)

D. But the most important meaning for the church regarding "koinonia" is that of "Fellowship", "Communion", and "Sharing Spiritual Things."

The word comes up in the rhetorical question asked by Paul in II Corinthians 6:14, "What communion hath light with darkness?" Or, "what fellowship", "what is there in common?" This word is used to describe the welcome offered to Paul and Barnabas when they visited the Jerusalem church: "James, Peter and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship." (Galatians 2:9) But we get to the heart of the matter in Philippians 2:1 where Paul talks about the "fellowship in the Spirit", and in the great benediction of II Corinthians 13:14: "May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all."

In the church, when we talk about "fellowship", we're talking about something far more significant than just a group of people getting together because they all happen to have common interests. One danger for the church in today's "pluralistic" society made up of numerous "sub-cultures" is that the church could well be relegated to that same status, being merely one more of any number of interest groups. If we accept that idea, we have agreed to accept the "silencing of the church". The voice of the Gospel is nothing more than one of many alternatives. Some people like trains, some like motorcycles, some like revolutionary war recreations, some like singing hymns and listening to sermons. But the Bible's understanding of "koinonia" must be seen as transcending all these human association interest groups. That's why slaves and slave owners can worship together. The fellowship supplied by the Spirit goes deeper, and produces a bond between people who, otherwise, may be very different from one another.

In I John 1:3-7 we learn that through Christ there is possible both a fellowship with God and a fellowship with one another. In fact, it could well be said that the quality of our relationships with each other will always be proportionate to our relationship with God. The true "koinonia" that is needed in the church today will come about not by the establishing of special interest groups within the church, but by encouraging all of the members of the Body of Christ to develop their own personal relationship with God through Jesus Christ and His Word.