How many (particularly among the young), both in our worship and prayer meetings, are never
heard exercising their God-given privilege of audibly responding from their hearts, "Amen." ("So
let it be.") What a loss is theirs! What a chill to the one who, offering worship to the Lord as the
mouthpiece of the assembly, hears no "Amen" at the conclusion of his giving of thanks! Think of
thanks being given for the precious emblems of the body and blood of the Lord Jesus Christ, with
only here and there a hearty "Amen."

I have known instances of men taking their seats after prayer, with inward anguish, wondering
what they had said amiss in prayer, as they heard no responsive "Amen"; to learn later that it was
the custom. How sad!

Brethren, let us read once again in I Cor. 14:16, "Else when thou shalt bless with the spirit, how
shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he
understandeth not what thou sayest?" It was the custom then; it should be the custom now. How
it would change our meetings to greater spirituality, solemnity and blessing.

"And all the people said, Amen" (I Chron. 16:36).

We are all enjoying the beautiful summer time, which for most of us includes vacation time, and,
in general, more outdoor living. Let us think of it also as a most favorable time for spreading the
Gospel. Let us covet the blessing assured to those "that sow beside all waters" (Isa. 32:20).

The sense of the great mercies and compassion of God to us finds its answer in, among other
ways, doing "the work of an evangelist." One most worthwhile means of doing this, which,
because it does not require the ability to speak, can be done any time and in any place, is the
prayerful use of gospel tracts.

It does not seem to be done as much by believers as it used to be, partly perhaps because the Devil
has enlisted tract work in his own cause, bringing it into a measure of disrepute on that account;
and also because, more than ever, the general attitude of one’s relationship with God and the Lord
Jesus is considered to be on a "hands off" basis. "I have my religion, and you have yours," is a
common retort when being given a tract; "don’t force yours on me." Then too, there is not as
much encouragement perhaps in this work through the fellowship of others as there once was. Yet
many can testify to the blessing and help received by the reading of a tract. Just a short time ago,
a friend related to the writer the instance of a man being brought under conviction and led to
accept Christ as Saviour through the reading of a tract which our friend gave him when passing
by. Let us not lose sight of the great and marvelous truth that God, in His» longsuffering, "not
willing that any should perish," is yet working (John 5:17; 16:7-11) by His Holy Spirit in men’s
hearts. A tract read may just meet the present exercised state and condition of someone, clear up
a difficulty, and bring that one to decision. We know that God is working today, in grace and
mercy; we may not know where. Hence, our service is a "work of faith," no less than a "labor
of love," and is sustained by "hope."

So let us be stirred afresh to our privileges in this line, not forgetting that there is "wrath to
come," from which Christ has mercifully delivered us; and that "time is short," as the apostle
pressed on the Corinthian saints.

"He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with
rejoicing, bringing his sheaves with him" (Psa. 126:6).

"Upon the first day of the week let every one of you lay by him in store, as God hath prospered
him, that there be no gatherings when I come" (I Cor. 16:2).

The text before us refers, no doubt, to a certain collection for the poor at Jerusalem, and may
seem, and has seemed, to many on this account, to speak simply of what was suited to a particular
occasion, and not at all of an habitual custom to be observed. There is just so much truth in this
as to make the deception easy; and yet it is but a deception. Why observe the first day of the
week? Why break the bread then rather than at any other time? Why break it so often as once a
week? There is no law about any of these things:nothing more than what might seem a casual
statement of what the disciples at such a place did at such a time. Here, in fact, people have found,
and find, occasion to object, and will find. The Christian has no positive law about such things
as these. The thing God values is not enforced observance of rites and days, but a heart that prizes
opportunities of service and the privileges of His love. For such, there is guidance and
encouragement:he who requires more is not in the spirit to serve or to enjoy.

For surely these words, as all else in Scripture, are "written for our learning." They are not mere
records of the past, but the voice to us of the Living One, present with us as with those in the
apostle’s days. We are by grace Christians as they were. In all the principles which govern our
path eighteen hundred years can make no difference.

And the word before us is no mere arbitrary or reasonless injunction. It contains principles of very
great importance, which bear upon our spiritual life, which we cannot without loss neglect, and
that a loss which it would be hard to estimate. He who has forbidden idle words, Himself speaks
none. It is my purpose now to show, as He enables me, how great significance there is in these.

For those to whom this epistle came, it is plain that there was a direct apostolic injunction, leaving
much indeed to the conscience of the individual, but bringing him face to face with his
responsibility before God; making him view it also in the light of the grace shown him. "Upon
the first day of the week"_the day in which Christ rose again from the dead for our
justification,_he was to consider how God had prospered him, and estimate what would be a
proportionate return to Him, such as would manifest his sense of the divine goodness shown him.
How healthful a thing to be brought to consider this, and to be called in a practical way to show
at what we value the grace that has visited us!

Is it too much to express a fear that many and many a child of God never does face seriously his
accountability in this way? and that few there are indeed who habituate themselves to such a
reviewing again and again of benefits received, and of response invited to? In a loose way it may
be easy to say, "We give what we can afford"; but who without such a reckoning with himself,
seriously carried out, Can undertake to say what he can afford? And how profitable this
summoning before one, from time to time, of receipts and expenditure, in view of our
stewardship! What sort of a steward is he who keeps no particular account?

The question must be thus raised, not merely, How much have I in hand out of which to lay by

for Him to whom all belongs; but rather, How does He who looks upon all my life here as
elsewhere view it all? Would I have Him the Auditor of all these accounts,_the income and the
outgoing? What a time for these questions, the day of rest and quiet in His presence, the day of
remembrance of my Lord’s immeasurable outlay, giving Himself a ransom for my soul!

Seriously this is to be weighed and decided. Am I giving (not what others give, not what many
would think right, or perhaps a great deal; but) to please Him really,_what with an honest,
upright, and thankful heart I can put into His hand, and count upon Him to receive at mine?_a
hand anointed with the blood of sacrifice?

Seriously,_not hastily; not under sudden impulse:"that there be no gatherings when I come." Yet
how much the apostle’s presence might quicken the spirit of giving among them! How much in
the present day is known to depend upon the presence and exhortation of some one of recognized
power and influence, and the oratorical appeal to human sensibilities? All this the apostle
disclaims. For it he substitutes the power of the divine presence, and the deliberate purpose of
heart derived from realization of God’s wondrous grace. The common mode to-day shows, alas!
wise calculation, if the amount of a collection from a promiscuous audience be the thing under
consideration. We may reckon upon the stirring of man’s emotional nature under outside influence
brought to bear upon him. He to whom the earth belongs, and the fullness of it, values but the
fruit of His own Spirit in the heart of him" who is a worshiper in truth.

This laying by week by week is not, then, the response merely to some appeal pressingly urged,
and affecting me emotionally; but the effect of recognized principle, and a heart weighing things
in the presence of God. And this alone is the true guard against being betrayed by mere emotion,
while it will leave us only the more open to be affected by every holy and right one.

The casual appeal, moreover, may easily find one really unprovided, if we have not, as a matter
of principle, taken care to make provision.

Little by little, with constant and steady increase, we may easily come to possess what, except in
this way, would be entirely beyond us. And this without exhaustion or distress. Men pay easily
in regular, small installments what in one sum, apart from this, they would never have competency
for. And the apostle has in mind, as he tells the Corinthians elsewhere, that they shall not be
burdened. On the other hand, on this very account, how many small sums, thought little of
because small, slip away from us in mere self-indulgences, which in the aggregate would be an
amount to startle us, or, put into the treasury, might be a matter of how much thankfulness to
God!

At the best, he who gives casually gives fitfully, and in general scantily enough, even though often
he may be lavish. On the other hand, the store laid by from week to week soon makes itself felt
as a call to wise economy. The Lord’s fund is to be managed and dispensed in the sense of
stewardship, which it will surely foster in the soul. It will not be then the question merely how to
relieve some need which is at hand, and which looks perhaps on this account larger or more
imperative, than it really is, but how to put out what is intrusted to us in the best possible way.
The wisdom that is from God will in this way come to be habitually sought more also, and surely

found.

A store, such as we are speaking of, instead of being reserved for casual demands upon it, comes
itself to demand channels for its outflow. Instead of merely being sought by the occasion, we
should become seekers of it. And having tasted the joy of this, the heart becomes enlarged:" he
which soweth bountifully shall reap also bountifully"_or, as the word is, "in blessing."
Enlargement of heart will surely find enlarged opportunities. Active sympathies will become
practical activities. And to him that is with God, God’s power will manifest itself. This will be
found a path on which if one has truly entered, there will be no turning back; one of those ways
in which men go from strength to strength. But how few have entered it!

The tithes in Israel were not all that God demanded from His people of old. The rest of the
sabbatic years was another large demand upon a faith in which He would have them practiced.
Beside all this, there were various offerings upon special occasions, while voluntary offerings
were encouraged beyond these. How poor, in comparison with all this, is in general the scale of
giving among Christians! a mere fraction out of superfluity often, and in no recognized proportion
at all! An uncertain, intermittent, dribbling out from a half-choked spring. The very freeness of
the giving_"every man as he is disposed in his heart"_taken as a permission for withholding
even! with no account made of what this speaks of the heart that can thus abuse God’s precious
grace; no consideration given to the balancing truth so solemnly urged by the apostle, "But this
I say, He which soweth sparingly shall reap also sparingly,"_no care about the harvest in this
field!

Brethren, has God need of us and our money? "If I were hungry, I would not tell thee," He says.
Yet this is of divine grace to the heart that God is attracting to Himself,_as to the woman of
Samaria from the lips of love incarnate, "Give me to drink!" What answer shall the bride give to
the voice of her Beloved when He seeks the pleasant fruits of His garden? Have we given Him
His answer_fitting answer? Or when shall we give it Him?

My persuasion is, that if we would be really right with God, we must return to the apostolic rule
in this matter. And also that in proportion as we do return heartily to it, we shall find how God
has cared for us also, in seeking this from us. The voice of another dispensation still speaks to us:
"Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me
now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you
out a blessing, that there shall not be room enough to receive it."

FRAGMENT
There is a contrast well worth noticing between John 17 and Rev. 12. In the former, Christ, the
Intercessor and Supporter of His own, is heard speaking to His Father about His disciples. In the
latter, Satan is exposed as "the accuser of our brethren . . . which accused them before our God
day and night" (v. 10).

What a difference there is between the thoughts of Christ and of Satan concerning a believer!
Further, what a difference between those of Christ and of the world about a believer; yes, and
even between Christ’s thoughts and those of the believer himself!

"Take this child away, and nurse it for me, and I will give thee thy wages" (Ex. 2:9). The New
Testament tells us that "Whatsoever things were written aforetime were written for our learning"
(Rom. 15:4). With this in mind, may we "learn" as we consider some Old Testament scriptures;
and may we be stirred in our souls as to our responsibility toward those who have been committed
to our care!

The Lord said of Abraham, "For I know him, that he will command his children and his
household after him, and they shall keep the way of the Lord, to do justice and judgment; that the
Lord may bring upon Abraham that which he hath spoken of him" (Gen. 18:19). May we as
parents strive so to order our lives and our households, that our children will "keep the way of the
Lord."

There is much instruction in the Word with regard to parental responsibility; but it is only when
parents know the truth themselves that they will be able to teach their children. We read in Isa.
38:19 that "the father to the children shall make known thy truth." Along the same lines is the
statement in Deut. 6:6,7:"And these words, which I command thee this day, shall be in thine
heart:and thou shalt teach them diligently unto thy children, and shalt talk of them when thou
sittest in thine house, and when thou walkest by the way, and when thou liest down, and when
thou risest up." A constant testimony to the children will bear fruit. Likewise, Deut. 11:18,19 puts
upon the parents the responsibility of laying up the Lord’s words in their own hearts and souls,
and teaching them unto their children.

Moses said to the elders of Israel, "And it shall come to pass, when your children shall say unto
you, What mean ye by this service? that ye shall say, It is the sacrifice of the Lord’s passover,
who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and
delivered our houses" (Ex. 12:26,27). Similarly, we read in Deut. 6:20,21,23, "When thy son
asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the
judgments, which the Lord our God hath commanded you? then thou shalt say unto thy son, We
are Pharaoh’s bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand:. .
. and he brought us out from thence, that he might bring us in, to give us the land which he swore
unto our fathers."

The twelve stones taken out of the midst of Jordan and pitched in Gilgal were to be a sign among
the Israelites, that when their children asked their fathers in time to come, "What mean ye by these
stones?" they were to let their children know of the mighty hand of the Lord which dried up the
waters of Jordan; "that ye might fear the Lord your God for ever." See Joshua 4.

The Lord had promised to His servant David, "There shall not fail thee a man in my sight to sit
on the throne of Israel; so that thy children take heed to their way, that they walk before me as
thou hast walked before me (I Kings 8:25).

May God graciously grant to us all the needed wisdom to teach our children, and to so live before
them that they might learn aright the ways of the Lord.

Remarks from "Recollections of J. G. Bellett", p. 63, 64.

His strong conviction that "the Church is a heavenly stranger" in the world kept him apart from
politics, while he yet carried out to the full the principle of subjection to the powers that be, and
was thankful for the protection of our English laws. While he took no part in politics he was by
no means indifferent to public events.

At a time when there was a great deal said about the abolition of capital punishment, he felt very
strongly against such a measure, because, as he said, when the government of the earth was
committed to Noah, the command was clear_"Whoso sheddeth man’s blood, by man shall his
blood be shed":and it was never abrogated.

The following extract from a letter written after the Crimean war is an index of his mind:

"I would acknowledge the blessings of peace. Surely we would rejoice that the sword is in the
scabbard again; but in all prayer or thanksgiving on these subjects, we must remember that it is
in the way of overruling and not in the way of governing, that the Lord now holds the nations of
the world in His hand. In millennial days it will be otherwise. Then He will govern and not simply
overrule.

We are to submit to Powers; but to share with them is not the Calling of the Church. She will sit
and share power when her Lord governs.

I see more to dread from peace than from war; for the world will get further opportunities to ripen
its superstitious and infidel thoughts, and prepare itself in its ecclesiastical and civil apostasies for
the judgments of the Lord."

Our attention lately has been drawn to the Peace Corps; not so much by the fact of the doubling
of its annual appropriation from Congress, but rather because of the number of Christian young
people who are considering joining its ranks. Having examined Peace Corps literature, we propose
to state its position briefly and see if this is an appropriate service for the child of God.

The Peace Corps’ main objective is "to promote world peace and friendship by making available
to interested countries Americans who will:

1. Help the people of these countries meet their needs for trained manpower.

2. Help promote a better understanding of the American people on the part of the peoples served:
and

3. Help promote a better understanding of other peoples on the part of the American people."

(From "Peace Corps Facts," p. 2, emphasis ours.) Adult applicants from every walk of life are
selected, trained and placed in many foreign countries of the "free world." Their financial needs
in service are met by appropriate allowances, as well as by a readjustment fund to help them re-
enter private life when their two-year term of duty is finished.

The Peace Corps is only one of the scores of organizations which has the promotion of world
peace as its underlying aim. But we are sure of the futility of the repeated efforts of man to pick
off the fruits of sin without realizing what really produces them. What has caused the turmoil,
strife and trouble in and between the nations of the world today? Is it not sin? Yes! Sin entered
in by one man, Adam, through his disobedience to God. He passed on to all his progeny the
human nature, not innocent as he received it from his Creator, but fallen, in sin. It is man’s
enslavement to sin and Satan, and his motivating principles of the "lust of the flesh, and the lust
of the eyes, and the pride of life" (I John 2:16) that drive him to the distressing ends of depravity.

Surely, the Peace Corps’ program of help through "training" and "understanding" cannot remedy
the world’s ills one whit. Was there not a good understanding among all peoples of the earth when
"the whole earth was of one language, and of one speech" (Gen. 11:1)? Was there a shortage of
"trained manpower" when "they said, Go to, let us build us a city and a tower, whose top may
reach unto heaven" (Gen. 11:4)? Be assured that many of man’s united skills and abilities of the
past still baffle today’s technology! Can then the countless lesser breaches that have come in
between men and nations since Babel’s tower be remedied in any lasting way by any of man’s
peace efforts today? We believe it is all a delusion, and know that when at last they shall say
"Peace and safety; then sudden destruction cometh upon them, . . . and they shall not escape" (I
Thess. 5:3). God’s Word persuades us that the world will know nothing but continued strife until
the true Prince of Peace is on the throne here in the future reign of Christ.

Admirable though it may seem, Peace Corps is not God’s way of bringing peace. It seems to us
but a finger to plug the gaping hole, in the dike holding off disaster_or, but a sandbag on the

weakened dams attempting to restrain the floods of evil. However, God has not permitted evil to
go past the bounds He has set. The Holy Spirit is in the world "letting" or "hindering" "until he
be taken out of the way" (2 Thess. 2:7).

In the meanwhile, for the last two thousand years, God, "not willing that any should perish," has
delighted in sending forth the gospel of His grace. This gospel is to be proclaimed to all nations!
The Lord said to "teach all nations, baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost:teaching them to observe all things whatsoever I have commanded you" (Matt.
28:19,20). The "corps" established of God did not begin with the act of Congress in 1961, but
with the word of a risen Christ before ascending to glory, and the following descent of the Holy
Spirit. These "corpsmen" are representatives of heaven, not of an earthly nation. They are
ambassadors of Jesus Christ instead of Uncle Sam. Their gospel is not one of "training,"
"understanding" or "westernization" but of reconciliation; beseeching men:"be ye reconciled to
God." God has given the gospel of Christ, which is the power of God unto salvation for
"obedience of faith among all the nations" (Rom. 1:5, J.N.D. trans.). They preach peace by Jesus
Christ, salvation by grace through faith, to all who obey God’s command to repent. Being justified
by faith the believers "have peace with God through our Lord Jesus Christ" (Rom. 5:1). What a
contrast between these "corps" and their messages! We are reminded that "my thoughts are not
your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher
than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Isa.
55:8,9). God’s way of taking "out of them (the nations) a people for his name" (Acts 15:14), is
by the gospel of His grace; gathering "together in one the children of God that were scattered
abroad" (John 11:52) and "bringing many sons unto glory" (Heb. 2:10).

Now, dear reader, which of these "corps" attracts your new nature in true service to God and your
fellows? Which truly holds the greatest opportunities for joy, experience, blessing, and the
commendation of the Lord? What will His "Well done" mean when He reviews your path and
each shall have his praise from God! We pray that the Lord will swell the ranks of His own
"corps" by those believing bondslaves of the Prince of Peace. May they launch out in true faith
and confidence in the One they serve.

"How shall they hear without a preacher? and how shall they preach, except they be sent" (Rom.
10:14,15)?

"Now I send thee,
to open their eyes,
and to turn them from darkness to light,
and from the power of Satan unto God,
that they may receive forgiveness of sins,
and inheritance among them which are sanctified
by faith that is in" Christ Jesus (Acts 26:17,18).

Won’t you respond with Isaiah, "Lord, . . . Here am I; send me." (Isa. 6:8)?

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?