Koinonia

In the New Testament, koinōnia often describes the association of those within the Christian community based on their mutual faith (Acts 2:42; Phlm 6). In Acts 2:42, Luke recounts that the early church was devoted to koinōnia. This was practiced along with a dedication to the apostle’s teaching, the breaking of bread, and prayer, indicating that the act of gathering in community was an element of their worship. According to 1 John, Christian koinōnia was impossible unless it was grounded in apostolic witness (1 John 1:1, 3, 6).

For Paul, koinōnia emphasized the spiritual fellowship believers had with God (1 Cor 1:9; 1 John 1:3), with Jesus (1 Cor 1:9), and with the Holy Spirit (2 Cor 13:13). It was a relationship based on the forgiveness of sins. The right hand of koinōnia extended to Paul and Barnabas by James, Cephas, and John was an acknowledgment of this sacred relationship which they shared (Gal 2:9). Thus the central focus in these verses is on the interpersonal relationships—a mutual sharing of the Christians in the communion of the Father, Son and Spirit.

Paul expressed the “sharing” connotation of koinōnia when he stated his desire was to know the power of Christ’s resurrection and the koinōnia of His sufferings (Phil 3:10). Likely Paul wanted to know Christ, who experienced suffering, death and resurrection, because in knowing Christ, Paul “participates” or “shares in” Christ’s suffering, death and resurrection to a new life. Similarly, when Paul discusses that Christians, taking part in the Lord’s Supper, experience koinōnia or sharing in the body and blood of Christ (1 Cor 10:16) he has in mind a participation that involves enjoying the benefits made possible through His death and resurrection.

The term can also express people involved in a common endeavor. Thus, Paul used it to designate the church at Philippi as partners with him in the gospel (Phil 1:4–5). Indeed, koinōnia has the connotation of being together, but it also means participating together in the work of Christ.

In 2 Corinthians 8:4, another sense of koinōnia is demonstrated. Here Paul praises the Macedonians for their koinōnia, their actual “taking part” in the relief of the saints. The giving of material support was a sign of a deeper bond. The author of Hebrews reflects this meaning when he exhorts his readers to practice koinōnia—acts of generosity that demonstrate Christian unity and love (Heb 13:16).

Finally, Romans 15:26 illustrates the sense of koinōnia, which means that which is readily shared—the tangible material gift of support provided by the churches of Macedonia and Achaia for the needy saints. The sharing of tangible resources powerfully illustrates the loving provision of God taught by Jesus (Matt 6:25–34). Paul desired that the churches regard their resources as being held in common with and for their brothers and sisters in Christ.

David Seal