Partakers (partners) (3353)metochos

Partakers (3353) (metochos from metecho = have with, describing participation with another in common blessings) describes one who shares with someone else as an associate in an enterprise or undertaking. It speaks of those who are participators in something. Business partner, companion. Participating in. Accomplice in. Comrade. Metochos is used 6 times in the NT... Luke 5:7 and they signaled to their partners in the other boat, for them to come and help them. And they came, and filled both of the boats, so that they began to sink. Hebrews 1:9 "Thou hast loved righteousness and hated lawlessness; Therefore God, Thy God, hath anointed Thee With the oil of gladness above Thy companions." Hebrews 3:1 Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession. Hebrews 3:14 For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end; Hebrews 6:4 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, Hebrews 12:8 (note) But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. Metochos is used elsewhere in Hebrews in the context of believers (Hebrews 3:1 "holy brethren, partakers of a heavenly calling,"; Hebrews 3:14 "For we have become partakers of Christ") and thus the statement that the readers have been made sharers of the Holy Spirit seems at first glance to be strong support that true believers are being addressed. Paul’s admonition in (Romans 8:9 - see note) that “If anyone does not have the Spirit of Christ, he does not belong to Christ” identifies the indwelling presence of the Spirit as the seal of a regenerated life. But the judicious reader (and interpreter) does well to remember that there are other ministries of the Holy Spirit that precede the indwelling of believers. It is very plausible to envision an individual becoming a sharer in or partaker of the Spirit (and his pre-salvation ministry - e.g., convicting of sin, righteousness and judgment to come) by responding for a time to His drawing power intended to lead sinners to Christ. The translation “shared” implies something done in company with others and before salvation all believers shared in the convicting ministry of the Spirit Who drew them to salvation. Note also that the writer does not state that these individuals were indwelt by the Holy Spirit or sealed by the Holy Spirit or possessors of the Spirit's pledge (guarantee) of future inheritance! It is notable that although metochos is used to describe believers in Hebrews 3:14 it explains that these are those who hold fast to the end, the point being that one proves he is a true partaker by holding fast to the end! The question many ask is can a person partake of the Spirit and fall away and yet be truly born again? In other words can a truly saved person be lost? Or can you have these incredible "experiences" and yet not be truly saved? Either possibility should be sobering. In the immediate context (Hebrews 6:7; 6:8) the writer describes Rain, Ground and Growth. The picture he presents is not that of a field that had life and vegetation and then lost it, but of two different kinds of fields, one fruitful and blessed contrasted with another which is barren and burned. If we have set in the midst of the assembly and experienced light, the Word, the ministry of the Spirit and to some extent been shaped by that environment and then turn away, we are like a field that never had vegetation and which comes into judgment. The rain produced no life. Then in Hebrews 6:9 the writer presents a strong contrast (See note on Group 3): a picture of truly saved recipients. So these in fact are truly saved and their vegetation will not be "forgotten" by God. He believes ''BETTER'' things than fruitlessness & apostasy accompany salvation. In Hebrews 3:6 and Hebrews 3:14 the writer describes perseverance in the faith as proof that one has become a partaker of true salvation. What would be the opposite of persevering? Clearly, in the present context it would be falling away from the faith which would equate with no evidence of salvation. Stated another way, the one who does not persevere in the faith, does not show that they have fallen out of partaking in Christ, but that they had never become a partaker of the free gift of salvation in Christ Jesus. It seems clear that the writer does not believe one can be in Christ and then out of Christ at a later time. In Hebrews 13:20,21 the writer prays... Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. (see notes Hebrews 13:20; 21) This prayer speaks of an eternal covenant in His blood and such a covenant implies finality. Furthermore, in Hebrews 13:21 we see that every good thing we do it done by His working through us (as we surrender our will to His Spirit's filling and strengthening) and thus whether we persevere in faith and bear fruit depends not on us but upon God working in us. And He who promised is faithful (see note Hebrews 10:23). God alone can bring forth fruit that would be pleasing in His perfect, holy sight. So we see in summary that God is fulfilling His new covenant promise to preserve His beloved safe until the end and then eternally ("eternal covenant in His blood") In summary, the one who falls away never had saving faith. He may have have faith but not a faith that produced a circumcision of the heart, a point wrought by God from which there would "no return" (i.e., you cannot uncircumcise what has been circumcised!). It is important to remember that we all express faith every day and yet that faith does not necessarily save us. When we go through a green light, we act on our belief that the oncoming traffic has a red light (even though we cannot see it) and that they are going to stop. Similarly, the Scripture speaks of faith or belief that is not saving faith. There are many verses that speak to a "faith" that falls short of regenerating the soul. For example John 2:23-25 records the following... Now when He (Jesus) was in Jerusalem at the Passover, during the feast, many believed in His name, beholding His signs which He was doing. 24 But Jesus, on His part, was not entrusting Himself to them, for He knew all men, 25 and because He did not need anyone to bear witness concerning man for He Himself knew what was in man. (Comment: The Believer's Study Bible [Criswell] has this explanatory note "The contrast is between people who put their trust (pisteuo, Gk.) in Jesus, and Jesus, who does not put His trust in people because He knows their motives and thoughts. Enthusiasm for the spectacular is present in them, but Jesus looks for genuine faith." Henry Morris [Defenders Study Bible. World Publishing] echoes Criswell's comment writing that "Although many in the Jerusalem crowd "believed in his name when they saw the miracles" [John 2:23], Jesus did not "believe" in them because He knew their hearts and knew their outward faith in Him was only superficial.) In a similar passage John 8 records that... As He (Jesus) spoke these things, many came to believe in Him. (this certainly sounds like genuine belief at first glance) 31 Jesus therefore was saying to those Jews who had believed Him, "If you abide in My word, then you are truly disciples of Mine 32 and you shall know the truth, and the truth shall make you free." (John 8:30-32) Jesus addressing this same group who had ostensibly believed in Him goes on to say that... "You are of your father the devil..." (John 8:44) Jesus climaxes His presentation by making a statement that His audience recognized as a claim to deity. Watch what these who had come to "believe in Him" in John 8:30 sought to do to their "Savior"! Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am." (the "ego eimi" = the I Am designation God spoke to Moses in Exodus 3:4) Therefore they picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple. (John 8:58-59) To reiterate, these Hebrews became participators in the Holy Spirit insofar as an unsaved person can do so, namely, in the sense that they willingly co-operated with Him in receiving His pre-salvation ministry, that of leading them on step by step toward the act of faith. He had led them into the act of repentance. The next step would be that of faith. Here they were in danger of turning their backs upon the Spirit and returning to the sacrifices. Remember that partakers of the Holy Spirit in this context does not signify that the readers had been born of the Spirit, sealed with the Spirit, indwelt by the Spirit, anointed with the Spirit, baptized by the Spirit into the Body of Christ, or filled with the Spirit. If the writer had qualified their "sharing" with any of these designations, then we would conclude they were genuine believes and would have to deal with that problem (in regard to those who fall away). But the writer does not qualify his statement regarding their sharing and neither should we. Stedman agrees that... there are other ministries of the Spirit that precede those of indwelling. One can become a sharer in or partaker of the Spirit by responding for a time to his drawing power intended to lead one ultimately to Christ. (Hebrews 6:4-8 The Danger of Knowledge Without Faith) Remember that this work of the Holy Spirit in leading them on towards faith was a once-for-all work, so thoroughly done that it needed never to be repeated. However, there was nothing permanent of itself in this work, for the work was only a means to an end. This is shown by the aorist participle used, referring to the mere fact, not a perfect tense, speaking of a finished act having present results. Wayne Grudem has an excellent comment on the word partakers writing that... It is not always clear to English-speaking readers that this term has a range of meaning and may imply very close participation and attachment, or may only imply a loose association with the other person or persons named. For example, the context shows that in Hebrews 3:14 (note) to become a “partaker” of Christ means to have a very close participation with him in a saving relationship. On the other hand, metochos can also be used in a much looser sense, simply to refer to associates or companions. We read that when the disciples took in a great catch of fish so that their nets were breaking, “they beckoned to their partners in the other boat to come and help them” (Luke 5:7). Here it simply refers to those who were companions or partners with Peter and the other disciples in their fishing work. Ephesians 5:7 (note) uses a closely related word (summetochos, a compound of metochos and the preposition sun, “with” - [Ed note: see word study on summetochos]) when Paul warns Christians about the sinful acts of unbelievers and says, “do not associate with them” (Ephesians 5:7). He is not concerned that their total nature will be transformed by the unbelievers, but simply that they will associate with them and have their own witness compromised and their own lives influenced to some degree by them. By analogy, Hebrews 6:4-6 speaks of people who have been “associated with” the Holy Spirit, and thereby had their lives influenced by him, but it need not imply that they had a redeeming work of the Holy Spirit in their lives, or that they were regenerated. By similar analogy with the example of the fishing companions in Luke 5:7, Peter and the disciples could be associated with them and even to some degree influenced by them without having a thoroughgoing change of life caused by that association. The very word metochos allows for a range of influence from fairly weak to fairly strong, for it only means “one who participates with or shares with or accompanies in some activity.” This was apparently what had happened to these people spoken of in Hebrews 6, who had been associated with the church and as such associated with the work of the Holy Spirit, and no doubt had been influenced by him in some ways in their lives. (Grudem, W: Systematic Theology: An Introduction to Biblical Doctrine. IVP; Zondervan, 1994 or Logos = Highly Recommended resource!) (Bolding and italics added) S Lewis Johnson writes that... It is possible to partake of the ministry of the Holy Spirit in different ways. It is possible to partake of the Holy Spirit as genuine believers do today, that is to receive the Holy Spirit as the indwelling 3rd Person of the Trinity according to the promise our Lord made in John 14:16-17. John 14:16-17 “I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. Thus, characteristic of this age is that every believer has the everlasting indwelling of the Holy Spirit. However, "partakers of the Holy Spirit" in other ways may not necessarily involve an everlasting indwelling. For example back in Heb. 2:3-4 we read: how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, 4 God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will. (see notes Hebrews 2:2; 2:3) In other words, the author here acknowledges that he and his audience have already known about the work of the Holy Spirit in the confirmation of the Word of God. The Word that was confirmed God bearing witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will. He refers of course to mighty working of the Holy Spirit in the signs and wonders that characterized the ministry of our Lord and that of the apostles. So to partake of is to have been there and that is indeed what our author is talking about for these people had lived in that age. Like the Galatians 3:3, Paul speaks to them and says to them, Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? He defines what he means by "having begun by the Spirit" in the previous verse by stating, This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? (Galatians 3:2) Then in Galatians 3:5 he writes, So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith? (Gal 3:5) So the early church experienced the outworking of the power of God in the ministry of Holy Spirit through the apostles and so it could be said that in that sense they were partakers of the Holy Spirit. (Hebrews 6:1-12 The Thing God Cannot Permit -audio; Hebrews 6:1-12 Peril of Apostasy - audio) Wuest has a good word on partakers of the Holy Spirit writing that... We must be careful to note that the Greek word translated partakers does not mean possessors, in the sense that these Hebrews possessed the Holy Spirit as an indwelling Person who had come to take up His permanent abode in their hearts. The word is a compound of the Greek verb “to have or hold” (echo), and a preposition meaning “with” (meta), thus “to hold with.” It is used in Luke 5:7 where it is translated “partners,” signifying one who co-operates with another in a common task or undertaking. It is used in Hebrews 1:9 (note) where the angels are “fellows” of our Lord, partners or associates with Him in the work of salvation. It is used in Hebrews 3:1 (note) where the recipients of this letter are called participators in the heavenly calling. That is, they participated together in the heavenly calling. These Hebrews had left the earthly calling of the nation Israel, and had identified themselves with the Church which has a heavenly calling. It is used in Hebrews 3:14 (note), where it speaks of those who participate together in the Lord Jesus. The word metochos was so used in secular Greek. Moulton and Milligan give examples of its usage in the following phrases: “We, Dionysius son of Socrates and the associate collectors;” “Pikos son of Pamonthes and his colleagues,” “the joint-owner of a holding,” “I am unable to take part in the cultivation,” “Some do so because they are partners in their misdeeds.” Thus the word signifies one who participates with another in a common activity or possession. It is so used here. These Hebrews became participators in the Holy Spirit insofar as an unsaved person can do so, namely, in the sense that they willingly co-operated with Him in receiving His pre-salvation ministry, that of leading them on step by step toward the act of faith. He had led them into the act of repentance. The next step would be that of faith. Here they were in danger of turning their backs upon the Spirit and returning to the sacrifices. Peter in his first epistle (1 Peter 1:2 see note) in the words, “through sanctification of the Spirit unto obedience,” speaks of this work of the Holy Spirit on the unsaved, setting them apart from unbelief to faith. This word in its context does not at all imply that these Hebrews had been born of the Spirit, sealed with the Spirit, indwelt by the Spirit, anointed with the Spirit, baptized by the Spirit into the Body of Christ, or filled with the Spirit. This work of the Holy Spirit in leading them on towards faith was a once-for-all work, so thoroughly done that it needed never to be repeated. However, there was nothing permanent of itself in this work, for the work was only a means to an end. This is shown by the aorist participle used, referring to the mere fact, not a perfect, speaking of a finished act having present results. The fact that the writer did not use the perfect tense here, which is a specialized tense, but rather the aorist, which is the maid of all work, points to the incompleteness of the work of the Spirit in the case of these Hebrews. So far as the work had been done, it was perfect, thorough. But it would not be complete until the Hebrews accepted the proffered faith from the Spirit. The incompleteness of the work would be due, therefore, not to the Spirit, but to their unwillingness to go on as a partner or cooperator with the Spirit. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) Hebrews 6:5 and have tasted the good word of God and the powers of the age to come, (NASB: Lockman) Greek: kai kalon geusamenous (AMPMPA) theou rhema dunameis te mellontos (PAPMSG) aionos, Amplified: And have felt how good the Word of God is and the mighty powers of the age and world to come, (Amplified Bible - Lockman) Barclay: those who tasted the fair word of God and the powers of the age to come, (Westminster Press) ESV: and have tasted the goodness of the word of God and the powers of the age to come, (ESV) KJV: And have tasted the good word of God, and the powers of the world to come NET: tasted the good word of God and the miracles of the coming age, (NET Bible) NIV: who have tasted the goodness of the word of God and the powers of the coming age, (NIV - IBS) NLT: who have tasted the goodness of the word of God and the power of the age to come— (NLT - Tyndale House) Phillips: who have known the wholesome nourishment of the Word of God and touched the spiritual resources of the eternal world (Phillips: Touchstone) Wuest: and tasted the good word of God, also the powers [miracles] of the age that is about to come (Eerdmans) Weymouth: and have realized how good the word of God is and how mighty are the powers of the coming Age, and then fell away— Young's Literal: and did taste the good saying of God, the powers also of the coming age, AND HAVE TASTED THE GOOD WORD OF GOD AND THE POWERS OF THE AGE TO COME: kai kalon geusamenous (AMPMPA) theou rhema dunameis te mellontos aionos: (Matthew 13:20,21; Mark 4:16,17; 6:20; Luke 8:13; 1 Peter 2:3-note; 2 Peter 2:20-note) (Powers - Hebrews 2:5-note) Tasted (1089) (geuomai) means literally to taste with the mouth. Metaphorically geuomai means to experience, prove, partake of or come to know. It is used in idiomatic expressions like "taste death" which is another way to say "to die". The most direct commentary on the tasting of the good word of God is found in the preceding passages. In Hebrews Hebrews 4:1-3. Therefore, let us fear lest, while a promise remains of entering His rest, any one of you should seem to have come short of it. 2 For indeed we have had good news preached to us, just as they also (Israel heard the gospel); but the word ("the good word of God") they heard did not profit them, (why didn't it profit them?) because it was not united by faith in those who heard. 3 For we who have believed enter that rest, just as He has said, " AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST," although His works were finished from the foundation of the world. (See notes Hebrews 4:1; 4:2; 4:3) The writers point is that Israel in the Old Testament had heard the truth of the gospel (Yes the gospel was present in the Old Testament! See Galatians 3:8 "Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham") but they failed to "mix it" with saving faith and as a consequence they did not enter salvation rest. How did they taste it? This could be explained that as they heard the gospel preached, they were moved and drawn to it. They were like the seed that fell on rocky ground, the hearers responding to the word and receiving it with joy, but yet they had no root in themselves. They endured for a while, but when tribulation or persecution arose on account of the word of God, they promptly fell away (Mt 13:20, 21). They fell away just like these in Hebrews 6:4-6 who were in danger of falling away into eternal separation from God. Any person who has heard the gospel and perhaps made a profession of Christ, but who is uncertain of salvation, should take Paul’s advice: Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you-- unless indeed you fail the test?” (2Cor 13:5). Comment: So what is the "test"? How do you "examine" yourself? He is not saying to "look within yourself" per se, but to look at the One Who is in you and look at the evidence that He is in you. What does that mean practically? Believer's Study Bible explains that "this verse is not intended to rob believers of the assurance and security of their salvation. It is, however, intended as a warning to those who would follow false teaching and adopt a life-style that is inconsistent with the message of reconciliation (cf. 2Cor 12:20, 21). To persist in either activity is a cause for serious introspection and a testing to see whether or not one is truly "in the faith." S Lewis Johnson commenting on tasted of the good word writes that... A similar expression to this one is found in Jer 29:10 and Jer 33:14; however it is not specifically spelled out because it is found in a section where Jeremiah is laying great stress on the New Covenant which is to come and the promises of forgiveness that are related to it—those sovereign promises of the unconditional New Covenant. Thus, I would suggest that what this phrase, "tasted the good Word of God", has to do with is the Messianic Promises of the Old Testament. So to have tasted them is to have come to hear of them and to have come to an understanding of them. I do not think that "to taste" means "to sip" as if they only heard a little bit and if they had truly tasted and eaten them it would have been different. In other words, I do not believe that this Greek word geuomaias intended to suggest it was not a full participation. Rather it is a reference to the Messianic promises and these hearers (to whom the author speaks) have truly come to understand what these promises are. The other day I was having a conversation with some Jewish Rabbis and we were discussing the question of whether a Jewish person, after they have converted to Christianity, could be still be called a Jew. One of these Rabbis was trying to make the point that if a Jewish person converts, then he is no longer a Jew. I was saying that he is a Jew, but he is a converted Jew. That is his Jewishness is something with which he is born and which he possesses forever, but his conversion to Christ is coming to the understanding of the Messiah and the receiving of Him. After our discussion, the one Rabbi mentioned above of course disagreed. So I tried to point out that the early church was largely Jewish and the Jews then regarded them as being still Jews (even though they would have probably regarded them as apostate Jews—nonetheless they were still Jews). So finally this Rabbi said, "I understand what you are saying, I just don’t agree with it." I simply use this illustration to show that it is possible to understand and to not accept. (Hebrews 6:1-12 The Thing God Cannot Permit -audio; Hebrews 6:1-12 Peril of Apostasy - audio) Powers of the age to come - refers to miracles which they had witnessed or experienced and which will be seen in the age to come (What age? The age that follows the church age is the Millennium) These miracles had been predicted by the prophet Isaiah... Then the eyes of the blind will be opened, And the ears of the deaf will be unstopped. Then the lame will leap like a deer, And the tongue of the dumb will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. (Isaiah 35:5-6) Jesus plainly saw himself fulfilling these words (Luke 7:22). Like the Israelites who murmured in the wilderness, despite the miracles of supply witnessed, "those who" (See note on Group 2 - Hebrews 6:4) also failed to “share in the faith of those who obeyed” the word they heard. It is exciting to contemplate that miracles will be performed in the age to come, the Messianic or Millennial Age when the Lord Jesus reigns on earth from Jerusalem & saints rule and reign with Him. This phrase age to come is also found in Mt 12:32 Mk 10:30 and Lk 18:30 WHAT ABOUT MIRACLES? Do you mean to say miracles don't save people? Clearly they do not. One can see miracles and know full well that they are naturally impossible and thus must by default be supernatural. And yet they refuse to believe and be saved! The gospel of John has a number of these miracles (witness a lame man made to walk in John 5, a blind man made to see in John 8, Lazarus' resurrection from the dead in John 11, etc) and one of the early examples was the manifestation of Jesus' "power" performing the miracle of feeding the 5000. The Jews (some of whom had tasted literally and figuratively of the power of the age to come) listened to Jesus in the synagogue which is in Capernaum, by the side of the Sea of Galilee. Jesus knew all men and He knew they were following Him because of the miracles and thus He called for commitment in John 6, as the apostle records... 26 Jesus answered them (those who had witnessed the miraculous feeding) and said, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves, and were filled. 27 "Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man shall give to you, for on Him the Father, even God, has set His seal."... 53 Jesus therefore said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54 "He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. 55 "For My flesh is true food, and My blood is true drink. 56 "He who eats My flesh and drinks My blood abides in Me, and I in him. 57 "As the living Father sent Me, and I live because of the Father, so he who eats Me, he also shall live because of Me. 58 "This is the bread which came down out of heaven; not as the fathers ate, and died, he who eats this bread shall live forever." 59 These things He said in the synagogue, as He taught in Capernaum. 60 Many therefore of His disciples, when they heard this said, "This is a difficult statement; who can listen to it?" 61 But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble? 62 "What then if you should behold the Son of Man ascending where He was before? 63 "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. 64 "But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. 65 And He was saying, "For this reason I have said to you, that no one can come to Me, unless it has been granted him from the Father." 66 As a result of this many of His disciples withdrew, and were not walking with Him anymore. (John 6:26-27, 53-66) Jesus knew that although these Jews had tasted a miracle, they did not really believe in Him as Redeemer and Lord. And this is why they withdrew and ceased to walk with Him (cf, to "fell away" in Hebrews 6:6) "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/hebrews_64-5.htm#partakers

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Partakers (partners) (3353)metochos

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