“THE BINDING OF SUNDAY GIVING”
section 2: “FELLOWSHIP”
Review: Jesus' New Testament came in force after His death on the cross.
“And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament [is], there must also of necessity be the death of the testator. For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth” (Hebrew 9:15-17).
According to the Jewish historian, Josephus, Jerusalem would accommodate millions of pilgrims during one of their three national sacred feasts.i
The Feast of Weeks. The first 3000+ members of the newly established church of Christ were from the Pentecost visitors to Jerusalem following the crucifixion of Jesus and His resurrection (Matthew 16:18; Acts 2:47). These that had repented and had been baptized in “immersion pools”ii “were attending constantly in the teaching of the apostles, and in the fellowship, and in the breaking of bread, and in the prayers” (Acts 2:42, ABPen). The new converts stayed in Jerusalem and were guided by the apostles to observe “all things [that Jesus] commanded of [them]” (Matthew 28:30; Acts 2:42). In fact, the obedient, who had visited Jerusalem for Pentecost (Greek name for this section of Feast of Weeksiii) as instructed in the Law of Moses (Leviticus 23:10-39), abode in Jerusalem to be with the apostles to hear their teaching.
Five authorized acts of worship on Sunday have been identified as (1) teaching or preaching; (2) giving; (3) Lord's Supper; (4) praying; and (5) singing. It can be argued effectively, I believe, that all these authorized practices “of worship services” under the New Testament of Christ are described generally in the passage in Acts 2:42 with the exception of the command to sing. The latter is administered later (e.g., Ephesians 5:19). This procedure would be likened unto the covenant “addition” that Moses received after entering Moab (Deuteronomy 29:1).iv God adds and subtracts as needed; man can do neither to the revelation of God (Deuteronomy 4:2).
In order for it to be true for Jesus to be to us, “the Apostle and High Priest of our profession” (Hebrews 3:1), there is of necessity the change of the Law and Covenant. “For the priesthood being changed, there is made of necessity a change also of the law” (Hebrews 7:12). “For if he [Jesus] were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things, as Moses was admonished of God” (Hebrews 8:4,5).
Now since the tithing support was for the Leviticus priesthood as was commanded under the “old” covenant (see part 1), such a duty is no longer to be practiced. Rather, the New Testament of Jesus is supported by what is called koinoniaG2842 which was translated in Acts 2:42 of the King James Version as “fellowship.”
We've heard teachers say that koinonia in the text includes coffee and donuts and/or pot luck. This is very unlikely: it seems odd that the Holy Spirit would list “eating food together” in a list of sacred activities associated with apostles' doctrine. If the list includes mundane things, then why would koinonia be followed with “breaking of bread” which can refer to food as well as the Lord's Supper (Acts 20:7). Would it not be repetitive? That is, “fellowship with food', “fellowship with food.”
Although the thousands did eat together (2:6) in their humble houses, it is not called koinonia; it is called “breaking bread” with exultation, “eating their food.” The English word “fellowship” as used today can indeed include meals but the New Testament's use of the word koinonia has to do with sharing; i.e., giving. English words are accommodative to society. In fact, during the Middle Ages the English word “fellowship” was used at one time to mean carnal sexual intercourse.v Of course, “fellowship” doesn't carry that connotation today but its meaning is broader than the Greek word koinonia appears to be.
No where in the New Testament is the Greek word koinonia associated with food except in the religious sense in eating sacrificial portions dedicated to idols (1 Corinthians 10:20). Even in this context it is not the association with the people but participation with the idol.
Stong's definition of the Greek koinonia is “partnership, that is, (literally) participation, or (social) intercourse, or (pecuniary) benefaction: - (to) communicate, communion, (contri-), distribution, fellowship.” Thayer's Dictionary summarizes koinonia's family of words of “joint participation” as used in the New Testament: “koinoneo is the verb; koinonos, a noun describing the “one who fellowships”; koinonikos, an adjective describing “the willingness to fellowship,” and koinos, an adjective meaning “in common.”
In studying how the Greek koinonia is used after Acts 2, I've compiled the following:
[1] giving in contributions (Romans 12:13; 15:26, 27; 2 Corinthians 8:4; 9:13; Galatians 6:6; 1 Timothy 6:18; Philippians 1:5;4:15; Hebrews 10:33; 13:16),
[2] giving self as religious partner (i.e., contributing oneself in the Lord's work, 1 Corinthians 1:9; 10:16, 18, 20; 2 Corinthians 1:7; 6:14; 8:23; 13:14; Galatians 2:9; Ephesians 3:9; Philippians 2:1; 3:10; 1 Timothy 5:22; Philemon 1:6, 17; Hebrews 2:14; 1 Peter 4:13; 5:1; 2 Peter 1:4; 1 John 1:3,6,7). Compare to Romans 12:1.vi
Koinonia “fellowship” is explained further in the context of Acts 2 as each disciple contributing (giving) to the immediate needs of the pilgrims that are staying in Jerusalem to receive their foundation of instruction from the apostles. Verse 44, 45: “And all that believed were together, and had all things common (koinosvii); And sold their possessions and goods, and parted them to allviii [men], as every man had need.” Again, in Acts 4:32, “And the multitude of them that believed were of one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common ( koinosix).”
The temple sacrifices are not relative anymore. Neither is its support. Hence, tithing is not practiced by the church built by our Lord Jesus Jesus in Acts 2. Rather, they sustain one another via koinonia.
Next: THE BINDING OF SUNDAY GIVING #3:: “a day appointed”.
- Gaylon West
Throw Out the Lifeline article
i Quoted from article in http://www.lavistachurchofchrist.org/Lvanswers/2007/06-30c.html. c.2013; Creative Commons.
ii http://www.pbs.org/wgbh/pages/frontline/shows/religion/portrait/temple.html
iii http://www.josephus.org/Pentecost.htm
iv “These are the words of the agreement which Moses was ordered by the Lord to make with the children of Israel in the land of Moab, in addition to the agreement which he made with them in Horeb [Sinai].” Deuteronomy 29:1.
v “fellowship.” Etymoline.com.
vi “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.”
vii Mickelson's definition: κοινόςG2839 “(literally) shared by all or several.” Root of koinonia.
viii Later in Acts 6:1, widows are identified as being included in the needy.
ix op.cit. Mickelson's κοινόςG2839.