The Greek word metokos as it appears in Scripture, according to G. V. Wigram’s "The
Englishman’s Greek Concordance of the New Testament," is given below:

Luke 5:7 "they beckoned unto (their) partners" Heb. 1:9 "oil of gladness above thy fellows" Heb.
3:1 "partakers of the heavenly calling" Heb. 3:14 "we are made partakers of Christ" Heb. 6:4
"were made partakers of the Holy Ghost" Heb. 12:8 "whereof all are partakers"

The English words used then in translating the word metokos are partner, fellow, and partaker.

Young, in his "Analytical Concordance of the Bible," associates with metokos the meaning of
"holding along with." Now it would seem consistent that in all of the Scriptures quoted above
wherein metokos is used, this word has the same meaning; namely, holding along with, or
companionship_ especially as to fellowship in working together. This meaning is easily seen to
be consistent with the sense of every one of the above verses. In Bagster’s "The Englishman’s
Greek New Testament," metokos is translated companions in Heb. 3:14. May the reader study
all of the above passages, and he will see how easily companions) fits in with the sense of each
verse.

Now contrast the above with the usage of the Greek word koinonos, the meaning of which Young
gives to be "one having in common." It is striking that the list of meanings given for words
beginning with koinon, such as koinoneo, koinonia, koinonikos, includes communicate, to
communicate, communication, communion; thus, to have in common. Some Scriptures in which
we find the word koinonos are:

Matt. 23:30 "would not have been partakers with them"

1 Cor. 10:18 "they which eat of the sacrifices (are) partakers"

2 Cor. 1:7 "as ye are partakers of the sufferings"

1 Peter 5:1 "a partaker of the glory that shall be revealed"

2 Peter 1:4 "ye might be partakers of the divine nature"

The usage of koinonos in the above Scriptures conveys the same consistent thought if we take the
translation to be "in communion with," or "communicant(s)," it being understood that this speaks
of closest identification with "common-union" or "co-union." As it pertains to identification with
the divine nature in 2 Peter 1:4, it refers to eternal life in the believer, never to depart from him.
Moreover, because it is a divine nature which the born again saint possesses, he looks forward
with assurance to that future day of full manifestation in the "redemption of our body."

It would appear then that there is a significant difference between the meanings associated with
the two Greek words, metokos and koinonos.

With regard to the Lord, the former refers to a going along with, or working with the Lord_even
miracles_through the power of the Holy Spirit. Examples of such fellowship in Scripture even
by unsaved souls are:Balaam (Num. 23 and 24), who blessed the children of Israel (by God’s
overrule) when he would have cursed them; Judas Iscariot (Matt. 10:1), one of the twelve, who
was given power to cast out unclean spirits, and heal all manner of sickness and disease; and
Simon the sorcerer (Acts 8:9-24), who believed Philip and wondered after the miracles and signs
which were done, went along with them certainly, but when he sought to buy the gift of God with
money, was told that he had no "part nor lot in this matter:for thy heart is not right in the sight
of God."

A passage which illustrates the important difference in meaning between related forms of these
two Greet words is given in Heb. 2:14, quoted from the New Translation by J. N. Darby:"Since
therefore the children partake of blood and flesh, he also, in like manner, took part ire the same,
that through death he might annul him who has the might of death, that is, the devil." The first
partake in the above Scripture is kekoinoneke; whereas the second took part in is meteske. Mr.
Darby offers a very interesting and enlightening footnote on the above passage, in which he states,
in part:"I cannot doubt that there is an intended difference in kekoinoneke and meteske, which
is in the force of the words indeed themselves. Kenoinoneke is a common equal sharing; they were
koinonoi of the nature. He took a part in it; got a share or took a share. Meteko, is always
something which is supposed, or might be, outside myself, but which I take, or take a part in.
Koinonos is a joint participation in that which belongs to me or to known fellowship. … In 1 Cor.
9:10, the reaper is to get a share in the sower’s hope; so in 10:17, the fact of ‘partaking’ is
metekomen:in vers. 10:17, 21, 30, the ‘taking part’ was to prove them koinonoi, which exactly
makes the difference; we were koinonoi in flesh and blood, Christ meteske. . . . The word does
not say how far the taking share went. . . ." The above words, meteske, metekomen, and meteko,
are all related to metokos.

Recognizing the primary importance of discerning the mind of the Spirit in Scripture through the
context of the passage, and not in the meanings associated with isolated Greek words, it is
nevertheless perceived that, in the above case, there is an important (and Spirit-intended)
difference in the usage of these two Greek words apart from (though consistent with) the context
of the passage in which they are used. It is of special importance and significance in Heb. 2:14,
since this passage declares the fact of our Lord’s truly becoming a man (took a share in blood and
flesh) without it being implied that it was to the extent that He took a share in man’s fallen nature,
which we know is man’s common lot from Adam. Of course, this distinction between Jesus’
perfect man-|hood and the sin-tainted manhood of the sons of Adam by nature is made clear in
Heb. 4:15:". . . tempted in all things in like manner, sin apart."

Metokos then, as concerned with believers, is used to convey the thought of companionship with
Christ, and a taking share, for example, in the practical way of service_which is accomplished
outside of ourselves but_in varying ways, through the exercise of Spirit-imparted, differing, gifts
from Christ. The general exhortation to believers unto practical service is given in Rom. 12:1:"I
beseech you therefore, brethren, by the compassion of God, to present your bodies a living
sacrifice, holy, acceptable to God, [which is] your intelligent service" (J.N.D. trans.). The
varying aspect of such service displayed by each member is brought out further on in the same
chapter:"But having different gifts, according to the grace which has been given to us, whether
[it be] prophecy, [let us prophesy] according to the proportion of faith; or service, [let us occupy
ourselves] in service; or he that teaches, in teaching; . . ." (Rom. 12:6-8).

In Heb. 12:8 metokos is used in connection with the partaking of chastisement from the Lord of
which all believers partake certainly, although to varying degrees depending upon our individual
spiritual needs. Although partaking of chastening from the Lord is necessary for every one of His
children, yet the chastening itself is something "outside myself but which I take a part in," as Mr.
Darby points out with regard to meteko.

In contrast, koinonos, as it is used in Scripture, brings in the thought of union in the closest
way_a joint participation (with others), or common identification, in that which is our own in
known fellowship, and not something that is partaken of outside of ourselves. It carries the
meaning "in communion with,’1 "communicants," or "having in common." The similarity in
sound, especially, of these words and koinonos is readily seen. An inseparable link is suggested
by this word, as though made of the same material or interwoven. Water and oil may run down
hill together, thus both partaking of the influence of gravity, and they are both liquids too (having
that quality in common), but they do not mix because they are not of the same substance. Only
a vigorous stirring can cause them to appear to be one uniform substance, but, left to stand, they
soon separate and the oil rises to the top.

According to Young’s "Analytical Concordance of the Bible," there are, beside the two
mentioned, ten Greek words having various shades of meaning, yet all translated in the Authorized
Version as partaker(s). This is unfortunate since the shades of meaning in the Greet are then lost.
It is especially valuable to be able to distinguish intended differences such as in the use of metokos
in Heb. 6:4, where we have instruction as regards the true condition of unbelievers who are
"partakers of the Holy Ghost" only in the sense of the seed that ". . . fell upon stony places, where
they had not much earth:and forthwith they sprung up, because they had no deepness of earth:
. . . and because they had no root, they withered away" (Matt. 13:5,6). Although the correct
meaning of the passage in Heb. 6:4 is discerned by paying careful attention to the context, it is
an added help to know that there is a distinction in the Greek between partakers as used here and
partakers as used in, for example, 2 Pet. 1:4.

One can see the importance of discerning the mind of the Spirit in passages such as Heb. 6:4,
because the enemy, the Devil, with great subtlety, seek to rob the believer of his assurance that
he is eternally secure in Christ, and make him doubt or modify the simple and clear teaching of
such passages as John 5:24:"Verily, verily, I say unto you, he that heareth my word, and
believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is
passed from death unto life."

Both the present possession of eternal life, and the positive assurance that he will not come into
condemnation are simple, clear, blessed truths that belong to the believer, and are conveyed in our
Saviour’s own matchless words:"hath," "shall not," and "is passed." Even the wrong thought that
the believer may "take himself out of grace to be lost" is completely done away by Christ’s own
words:"shall not come into condemnation." To those who say, "I can walk away from grace and
be lost," Christ answers that the believer "shall not."

Are we to believe God or men?