of the word 'join'.  We do not feel that our readers require any elaboration

of this point; it is obvious enough.  We turn therefore to the New Testament

'The Head, even Christ: from Whom the whole body fitly joined together

and compacted by that which every joint supplieth, according to the

effectual working in the measure of every part, maketh increase of the

body unto the edifying of itself in love' (Eph. 4:15,16).

'Holding the Head, from Which all the body by joints and bands having

nourishment ministered, and knit together, increaseth with the increase

of God' (Col. 2:19).

The unity here is twofold.  First the whole Body is joined to the Head.

And secondly, every member is joined to some other member.  Without the first

union, there can be no life.  Without the second, there can be no growth.

Dislocation means disease, and without unity, service is impeded, if not

rendered impossible.  Barnabas gives us an example of what is right and what

is wrong in the matter of fellowship in service.  When the converted Saul of

Tarsus assayed to join himself to the disciples at Jerusalem, they were

afraid of him and believed not that he was a disciple.  It was the good

office of Barnabas, to lead the new disciple Saul by the hand, and to enable

him to join the disciples as a brother and fellow -saint (Acts 9:26,27).  On

the other hand, it was Barnabas' determination to take John Mark with him on

the visit to the churches of Asia Minor that caused the cleavage between

himself and Paul (Acts 15:36 -41).  We must be sure of those with whom we

join; otherwise our very tenacity may prove our undoing.

There is also need to remember that fellowship in service does not

cover the same ground as does fellowship in salvation.  Many are under a

wrong impression here.  We ourselves have been criticized because of an

apparent inconsistency in attitude.  We do not make agreement in doctrine a

basis for our fellowship, so far as the recognition of life in Christ and the

hope of glory is concerned.  But fellowship in service, and standing together

on the same platform, with a believer who holds some vital doctrine that is

unscriptural would not be an act of faith, but of compromise, and this we

must avoid.  We have said before that our 'pew' is as wide as redemption

itself; but our 'platform' must be as narrow as the truth rightly divided.

The many references in which the apostle speaks of some beloved servant

of Christ as a fellowworker are helpful.  One is graced with the title, 'true

yokefellow' (Phil. 4:3); others in the same verse are called 'fellow-

labourers'.  Aristarchus had the honoured title 'fellow-prisoner' (Col.

4:10), while Epaphroditus bears the double title, 'my fellowworker and

fellowsoldier' (Phil. 2:25).  The reader will be able to add to the examples

here given, particularly if he can use the Greek concordance, for quite a

number of examples appear that do not lend themselves as easily as those

cited above to English translation.

Let us remember, then, that one essential in all service is unity; and

one important symbol of service is that of Ephesians 4 and Colossians 2,

'Joints and bands'.

'None of us', said the apostle, 'liveth to himself and no man dieth to

himself' (Rom. 14:7).  The context shows that the believer has a twofold