Our Fellowship with the Father and the Son

It is Foretaste of the Exceeding Blessedness to Come!

 

Our Fellowship with the Father and the Son

By Al Stoner

“And truly our fellowship is with the Father, and with His Son Jesus Christ” (I Jn. 1:3).

Introduction. In our day the significance of the term “fellowship” has been greatly obscured because of the word’s misuse. Men today speak of fellowship halls, fellowship banquets, fellowships of various Christian organizations, and even “fun, food, and fellowship.” But as the word itself  indicates, fellowship is a close union among "fellows", whether between men and other men, between the Father and the Son, or between God and men.   With regard to men's inclusion in this fellowship, it came at great price, namely the offering up the Lord Jesus Christ for us all.  The fellowship of which we are speaking was purchased with the blood of God's Son.  Our purpose in this article shall be to uncover the meaning of the word “fellowship” as it is used in Scripture. We shall always be the better for giving the due attention to what the Scripture is saying.

The Fellowship’s Involvements. When we speak of men having fellowship with God, we are speaking of God and men being together, and delightfully walking together, and being wonderfully and perfectly joined together “in the same mind and in the same judgment” (I Cor. 1:10). It entails God imparting His mind and thoughts to redeemed men and women, and they in turn bearing their mind and thoughts to Him through the Lord and Savior Jesus Christ. Fellowship involves walking in a lively awareness of sins being forgiven by Christ. Those who are in Christ are given, in measure, to enter into the fellowship that is had between the Father and the Son, as the Lord Jesus declared in His prayer in John chapter 17.

If we speak of men having fellowship with other men, we are saying that such ones are blessedly joined together in heart and mind to the extent that all the involved individuals are walking in the light (cf. I Jn. 1:7), just as John declared in his first epistle.  Fellowship is not effortless on the part of men, because we are yet in the body of this death. Sin has now been put away so that the door is now opened for fellowship with God, and fellowship with believing men and women. But constant effort must be put forth by men to walk in the light, and to abide in the Father and the Son, in order for the fellowship to be realized. We are not striving to have fellowship, per se, but rather to walk and abide in the light, which is the domain where the fellowship is enjoyed.  We are summoned of God to walk in the light of the glorious gospel of Christ, a light that draws attention to the blessed accomplishments of the Lord Jesus Christ in His putting away sin from before the face of God.

Another of the involvements of fellowship with the Father is that of walking before or unto Him with all the heart. "The heart is deceitful above all things, and desperately wicked" (Jer. 17:9). It is as the strange woman of Proverbs (cf. Prov. 23:27). When left unchecked, and if our affection is not set on things above, the heart will certainly wend its way to the couch and bed of other loves.  

Let us, therefore, resolve daily to love the Lord our God with all of our heart, soul, mind, and strength! And may the peace of God, which passes all understanding, keep our hearts and minds in Christ Jesus! "Set your affection on things above, not on things on the earth" (Col. 3:2). As we go on, we shall see that these are some of the involvements of fellowship.  As new creatures in Christ we have been divinely equipped to glorify God in our body and in our spirit.

Some Moral Entailments. “Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?” (Ps. 94:20). And if a throne of iniquity can have no fellowship with Him, neither can a heart of iniquity. But in the new covenant, hearts are now purified by faith (cf. Acts 15:9).  We shall also affirm here that fellowship with the Father and with the Son is rooted in righteousness and true holiness. It is not unrighteous, or contrary to law, or what men call today amoral. It is not had in ignorement of God's absolute righteousness and holiness. And yet this fellowship is enjoyed by men and women and children that have obeyed the gospel, because their sins have now been put away by Christ. Let us give thanks unto the Father for the gracious provision which He has made in our behalf!

A Summons to Reason. “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Is. 1:18).  This same voice may still be heard in the present age. Come now, let us reason together! "If Christ be in you, the body is dead because of sin."  And, "If ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." And again,"If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken [or make alive] your mortal bodies by His Spirit that dwelleth in you" (Rom. 8:11).  As we reason together with God on such matters as these mentioned above, we are having fellowship with Him with regard to the blessed involvements of our redemption in Christ.

The Matter of Abiding. “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me” (Jn.15:4). Our abiding in Christ, and Christ's abiding in us, is an essential part of fellowship. Without this abiding there is no fellowship. Abiding carries with it the thought of continuing, standing, enduring, dwelling, tarrying, remaining, and being present in Him.

As we are abiding we are present with Him, and He is present with us; we are continuing in Him, and He is continuing in us; by faith we are dwelling in Him, and He, through the Spirit, is dwelling in us; we are remaining in Him, and He is remaining in us; we are tarrying in Him, and He is tarrying in us.  The abiding is real, even though unseen. Our abiding in Him is done by faith, and His abiding in us is realized by faith. The abiding is not symbolic or metaphorical.  Fellowship with the Father and with the Son always results in fruit bearing. There can be no barren relationship with the living God and with the living Christ!

The Fellowship and Unity. “Neither pray I for these alone, but for them also which shall believe on Me through their word; That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me” (Jn. 17:20-21).  Fellowship entails union and unity, but not unity at any cost. It is not unity for unity's sake. It is unity on certain terms and under certain conditions!  This is a unity that has been purchased by the redemption which is in Christ Jesus.

The oneness, spoken of here by the Savior, is, as He said, "as Thou, Father, art in Me, and I in Thee." The Father and the Son are together the Supreme Archetype of acceptable union and unity that is to be had by men. The unity is to this end that, "they also may be one in Us: that the world may believe that Thou hast sent Me."

The Fellowhip’s Root and Fatness. “And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree” (Rom. 11:17).  Fellowship with the Father and the Son, from this perspective, involves partaking, by faith, of the root and the fatness of the olive tree.  And having fellowship with one another results when two or more are partaking of this root and fatness. The words “root and fatness” speak of “the depth of the riches both of the wisdom and knowledge of God!” (Rom. 11:33). And these riches are for men to receive and freely partake of!

The Lord’s Table. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (I Cor. 10:16).  The Lord's table is to be a time of fellowshipping with the Father and the Son over sins that have been forgiven and washed away. The cup commemorates a divinely appointed purging and cleansing agent. As our thoughts are drawn unto this “fruit of the vine” (Mt. 26:29) at the time of communion, we are given to taste afresh of sins that have been purged.

The bread commemorates that body of the Son of God that was broken in our behalf. Christ was bruised, His body was broken, and the chastisement of our peace was upon Him. The time of the Lord's table was designed to persuade the saints anew that “One died for all” (II Cor. 5:14).  That thought can get away from us. And if “One died for all, then are all dead, And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.”

Some Involved Jeopardies. “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils” (I Cor. 10:20).  In our day the sacrifices offered to devils have simply taken a different form. Men and women today offer sacrifice to the idols that are called pleasures of this life, convenience, and covetousness. (Those who are in Christ are to use this present world, not abusing it.) 

And with many today who make a profession of faith in the Lord Jesus Christ, the drinking of the cup of demons and the cup of devils evidences itself in a subtle, but yet willful, conformity to this present evil world, of which Satan is prince.  Wherever men and women are not offering up their bodies a living sacrifice, being transformed into Christ’s Image by the renewing of their minds (cf. Rom. 12:1-2), by default, they are being conformed to this present world, which is slated to be burned up when Jesus comes again with power and great glory. 

 

 

 

Christ, Our City of Refuge

 

By Dean Boelt

 

"That by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb. 6:18).

 

In God's provision of "the cities of refuge" under the old covenant (Josh. 20:2), was a graphic foreshadowing of the blessed spiritual asylum that those who become identified with Christ have in Him.

 

The Historic Situation. Provision for the cities—six in number—was first announced through Moses (Ex. 21:13: Num. 35:9-15; Deut. 19:1-10). The determined provision was implemented under the leadership of Joshua, as stipulated in Joshua 20:1-9.

 

The cities' purpose was to provide sanctuary from "the avenger of blood," who probably would be in hot pursuit, for a person who had accidentally killed another. Ultimately, the killer's case was to be decided by "the congregation" (Josh. 20:6). In the meantime, the fugitive was accorded protection in the city to which he had fled.

 

Easy accessibility to the cities of refuge to all Israel was assured. That was done by locating three of them on each side of the Jordan River. When a person unintentionally killed another, he was forthwith to flee to the nearest city of refuge. If he could get there before the avenger of blood slew him, he would be safe until his case could be duly heard and decided.

 

The Improvisation of Solomon. It is interesting to recall that Solomon—some 430 years after the cities' creation—invoked the principle which their provision embodied. He did so in connection with his disposition of Shimei the Benjamite. He it was who had cursed David when the king fled from Absalom's insurrection (II Sam. 16:5-12).

 

Having been instructed by David his father to bring Shimei's head "down to the grave with blood," in recompense for his grievous sin of cursing God's anointed (I Kgs. 2:8-9), Solomon, in his wisdom, devised a remarkable scheme by which the charge could be carried out, yet with the show of mercy for the guilty. He ordered Shimei to build himself a house in Jerusalem and remain in the city. As long as he stayed therein, he would be spared from the death that he deserved.

 

Under stress, Shimei violated the terms of his reprieve—to which terms he had consented—and was summarily executed by the king (I Kgs. 2:36-46).

 

The Refuge in Christ. In light of the new-covenant situation, these provisions and occurrences of old time speak tellingly of "the redemption that is in Christ Jesus," with its escape from God's righteous wrath against sin (Rom. 3:23-24; cf. Mt. 3:7; Rom. 1:18; 2:2-11; I Th. 1:9-10; 5:9-10). Indeed, as Matthew Henry suggests, it seems that they were designed primarily for that purpose, the necessities of the time actually being incidental thereto.

 

The Apostle, in Hebrews, makes a specific allusion to these cities of refuge, underscoring the unassailable wellbeing and shelter of those who have fled, and are fleeing, unto Christ for refuge from their sin, and from the wrath to come.  “ . . . that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made a high priest for ever after the order of Melchisedek” (Heb. 6:18-20).

 

Thus, believing sinners, relentlessly pursued by the law of Moses—the "avenger of blood" in this case—flee in haste to the divinely-provided refuge of Christ, as the text from Hebrews, printed above, declares. "There is therefore now no condemnation to them" who are in Him, is the blessed declaration of Scripture (Rom. 8:1). In that "city of refuge," we are "delivered from the law" (Rom. 7:6), being fully justified and accepted by God on the basis of our faith in His dear Son (Rom. 5:1-2; Eph. 1:6).

 

So, as Henry remarks, do the cities of refuge "typify the relief which the gospel provides for poor penitent sinners, and their protection from the curse of the law and the wrath of God, in our Lord Jesus. To Him believers flee for refuge, and in Him they are found (Phil. 3:9), as in a sanctuary. There they are free from arrests, and there is 'no condemnation to them" (Rom. 8:1)." (Commentary on the Whole Bible, Vol. II, p. 95).

 

The Required Continuance. The requirement for continuance in the ancient city of refuge is of spiritual significance, as well. To depart therefrom, exposed one to the "avenger of blood." In the case of Solomon's improvised place of refuge, it was likewise. And so it is with our asylum in Christ from sin's condemnation.

 

We are "reconciled to God by the death of His Son" (Rom. 5:10) on condition. That is, that we get into the Son, on the terms of the gospel, and continue therein, "grounded and settled," not being "moved away from the hope of the gospel" (Col. 1:20-23). Being in Christ, we are ultimately "made partakers" of Him, "if we hold the beginning of our confidence steadfast unto the end" (Heb. 3:12-14; cf. v. 6).

 

It is a gross perversion of God's truth to think and teach otherwise, as many do. That is, that one is eternally saved in Christ solely on the basis of a beginning faith in Him.

 

Who, in his right mind, would have it to be different from the way it is! In Christ are to be found "all the treasures," not only of "wisdom and knowledge" (Col. 2:3), but also of "righteousness and peace and joy in the Holy Spirit" (Rom. 14:17, ASV). Those who, having tasted of this "heavenly gift" (Heb. 6:4), turn from it to the "dung" of the mere natural life (Phil. 3:8; II Pet. 2:20-22), not only are "of all men most miserable" (I Cor. 15:19); they also are of them the most stupidly foolish. 

III John 11

"Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God" (III John 11).

The Doctrine of Christ

“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds” (II John 9-11).

In the mind of the Apostle John at the writing of his second epistle, the words, "the doctrine of Christ", carried a weighty significance that was not subject to men's wresting and exploitation.  Like the holy Scriptures, the doctrine of Christ is not subject to any private interpretation.  Though the doctrine of Christ is exceedingly vast in that which it comprehends, nevertheless, in all of that vastness there is a oneness in its meaning, purpose, direction, and divine intention.  The doctrine of Christ is expressed in the words of the Holy Scriptures, not in the words which man's wisdom teaches, but which the Holy Spirit teaches, combining spiritual things with spiritual words.  If men would know, and receive for themselves the doctrine of Christ, they must believe on the Lord Jesus Christ, and be baptized into Him.  Such ones must be walking with Jesus as His disciple, saturating their hearts and minds with the very words of the Scripture.  The doctrine of Christ is about Jesus Christ: His Person, His redemptive work, and God's eternal purpose in Him, as they are expressed in the very words of the Scripture.  The doctrine of Christ is about salvation from sin unto life everlasting.

Blessed are the Dead which Die in the Lord

Blessed are the Dead which die in the Lord

“And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them” (Rev. 14:13).

The Context. “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.”

“And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.”

“And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.”

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”

“And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them” (Rev. 14:6-13).

The Witness of the Psalmists and Prophets.  “Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people” (Gen. 25:8). “And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him” (Gen. 35:29).

“Precious in the sight of the LORD is the death of his saints” (Ps. 116:15). 

Job, when he cursed his day, made a startling utterance with regard to what he knew of the state of the righteous dead. “There the wicked cease from troubling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and great are there; and the servant is free from his master” (Job 3:17-19).

The Testimony of Isaiah.  “The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness” (Isa. 57:1-2). 

Resting in their beds and walking. This speaks of a rest that is associated with activity on the part of the departed dead. 

None considering, these were taken away from the evil to come.  These are no longer in jeopardies, as the domain to which they have been blessedly removed is one of security and safety.

The Words of the Savior. “And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom” (Lk. 16:22-23).

The Witness of Paul. “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (II Cor. 5:1-5).

That of Peter.  “For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (I Pet. 4:6).

A Voice from Heaven. A voice from Heaven, speaking in the behalf of Heaven, with Heaven’s authority.

Write! At the beginning of the Revelation, John was commanded, “What thou seest, write in a book, and send it to the seven churches.” And several times throughout the Revelation John was commanded to write, or even not to write, specific things that he was given to behold.

The Dead which Die in the Lord.  Those who are faithful unto death.  Those in whom is demonstrated “the patience of the saints”, who “keep the commandments of God, and the faith of Jesus” unto the time of their departure from this present world.

From Henceforth. Most of the translations read “Blessed are the dead which die in the Lord from henceforth”, or “from now own”.  But a few of the translations attach the “from henceforth” to the following clause.  “And I heard a voice from heaven, saying to me: Write: Blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labours. For their works follow them” (DRB).

The Dead which Die in the Lord from Henceforth.  The sufferings of Christ, and the glory which has followed has introduced a blessed change of condition for both the living and the dead.  For the righteous dead, any gloominess that may have been associated with the unseen realm of the departed dead, has now been completely expelled.  Now this domain is one of triumphant anticipation and expectation for what is next on the Divine agenda.

From Henceforth, that they May Rest from their Labors. Those individuals who have made their departure to be with Christ have entered into a state of blessedness where they

Yea, Saith the Spirit. The Spirit affirms the blessedness of the state of the dead in Christ, as a double confirmation, similar to God swearing with an oath.

They Rest from their Labors.  They are resting from the toil associated with the work of faith, and labor of love, which they had shown towards Christ’s Name when they were yet here with us.  They are resting from the burdensomeness of life, in general, here in the realm of the curse. 

Their Works Do Follow Them.  Their works, which were done in faith while yet in this world continue to be a living example.  Their works live on and continue to minister to those who are yet in this present realm, attesting to the fact that the ones who did the works, while they were yet here, are still alive, though promoted of God to another realm.

 

“There is no death”

J. L. McCreery

 

THERE is no death! the stars go down   To rise upon some other shore, And bright in heaven’s jewelled crown   They shine forever more.   There is no death! the forest leaves         5   Convert to life the viewless air; The rocks disgorge to feed   The hungry moss they bear.   There is no death! the dust we tread   Shall change, beneath the summer showers,         10 To golden grain, or mellow fruit,   Or rainbow-tinted flowers.   There is no death! the leaves may fall,   The flowers may fade and pass away— They only wait, through wintry hours,         15   The warm sweet breath of May.   There is no death! the choicest gifts   That heaven hath kindly lent to earth Are ever first to seek again   The country of their birth.         20   And all things that for growth of joy   Are worthy of our love or care, Whose loss has left us desolate,   Are safely garnered there.   Though life become a dreary waste,         25   We know its fairest, sweetest flowers, Transplanted into paradise,   Adorn immortal bowers.   The voice of bird-like melody   That we have missed and mourned so long         30 Now mingles with the angel choir   In everlasting song.   There is no death! although we grieve   When beautiful, familiar forms That we have learned to love are torn         35   From our embracing arms;   Although with bowed and breaking heart,   With sable garb and silent tread, We bear their senseless dust to rest,   And say that they are “dead.”         40   They are not dead! they have but passed   Beyond the mists that blind us here Into the new and larger life   Of that serener sphere.   They have but dropped their robe of clay         45   To put their shining raiment on; They have not wandered far away—   They are not “lost” or “gone.”   Though disenthralled and glorified,   They still are here and love us yet;         50 The dear ones they have left behind   They never can forget.   And sometimes, when our hearts grow faint   Amid temptations fierce and deep, Or when the wildly raging waves         55   Of grief or passion sweep,   We feel upon our fevered brow   Their gentle touch, their breath of balm; Their arms enfold us, and our hearts   Grow comforted and calm.         60   And ever near us, though unseen,   The dear, immortal spirits tread; For all the boundless universe   Is life—there are no dead. 1863.