4:27
"Neque locum detis diabolo" translates to "Do not give a place to the devil". The devil is a Greek word which in Latin is called "accuser": in the Hebrew language it is called "Satan", which means "adversary" or "opponent". In the Apostle's words, it is referred to as "Belial" (2 Cor. 6), which means "without a yoke", which rejected servitude to God from his neck: which Aquila translated as "apostate". And it should be noted that wherever "sons of perdition" are written in the old law, such as there: "But the sons of Heli were sons of perdition" (I Reg. 2), in the Hebrew volumes, instead of "perdition", they are called "Belial", which means "devil": although many corruptly read "Beliar" for "Belial" in the Apostle's words. "Do not give a place to the devil," it says, who seeks a way to burst in like a roaring lion. Just as the Father and the Son stand before the door and knock to enter and dine with those who receive them (Rev. 3): so does the adversary always stand ready to burst in on us, and when we give him a place, he enters. Moreover, before he comes, he usually sends some spears and makes a thought that precedes his coming: if we have received and nurtured this in our hearts, and caused it to grow within us, when he sees his offspring growing within us, he himself will dare to enter. Finally, in the heart of Judas Iscariot, he fired the first arrow, to betray the Savior, which if the wretched man had not taken in, he would never have entered him after dipping his bread in the dish, Satan. And at the same time, pay close attention to this, that the devil did not find a place to enter Judas, whose chest he had already struck, except at the Savior's dinner party (John 13). Because it is then, or at the most, that we give him power when we are not overcome by his humanity, clemency, and gentleness, whom we hate unjustly. This what he now commanded, "do not give a place to the devil," is compared to what is in Ecclesiasticus: "If the spirit of the ruler rises up against you, do not give him a place" (Eccli. 10:4). He, being proud and reckless, wants to rise, wants to ascend: but even if he thinks he has oppressed you and raised himself up, do not give him a place. The power of the devil is in your will, not in his recklessness and boastfulness.
4:28
He who stole, should no longer steal. Rather, he should work with his own hands at what is good, so that he may have something to share with those in need. Those who are engaged in the affairs of this life must buy or sell for necessary sustenance and use, and they seek profit from their dealings. Even those who are free from other temptations, such as fornication, idolatry, adultery, and murder, may find it difficult to resist the temptation of theft. Therefore, the Ephesians are warned not to engage in theft for the sake of profit. Theft refers to any action that harms another person. Instead, each person should work with their own hands to earn a living and be able to give to those in need. The goal is not simply to avoid personal need and indebtedness, but to work toward having something to share with those who are in need. Those who work only to avoid personal need and withhold from others, though they may congratulate themselves, do not follow the Apostle's instructions. The statement "He who stole, should no longer steal" and the rest of the passage may also be understood in a deeper sense, as it is written about false prophets: "They steal each other's words" (Jeremiah 23:30), and in the Gospel of John: "All who came before me were thieves and robbers" (John 10:8), and in Romans: "You who preach against stealing, do you steal?" (Romans 2:21). This means that we should avoid spiritual theft as well. The phrase "Rather, he should work with his own hands at what is good" cannot be properly applied to the necessities of this life if "good" is understood to mean anything that is perishable and pertains to unjust wealth. Although hard work can bring wealth, wealth that is not gained honestly cannot be called good. Therefore, the one who avoids evil and does good, and works in the field of their soul to be filled with spiritual bread, is the one who does good. They can provide food to the hungry and sustain those in need, and give rations to their servants when necessary. But if there is someone who continues to steal, they live by the doctrine of theft and sew pillows for themselves, gathering scraps from the Scriptures so that they can make a patched garment that is torn below, but not above. The garment of the Church, that is, the body of Christ, is woven from above and is not sewn together in any way along its length or breadth, so that not even enemies can tear it apart.
4:29
Let no evil talk come out of your mouths, but if there is any good talk for edification, only what is useful for building up, then you should speak, so that it may give grace to those who hear. Good talk is for the purpose of edification, giving grace to the hearers, teaching them to follow virtues and flee vices. Evil talk provokes to sin and leads more readily to ruin. Now, that which we have put, 'for edification,' that is what is said in Greek as τῆς χρείας, which the interpreter for the sake of euphony changed in Latin manuscripts and put 'for edification of faith.' Whenever our speech benefits someone and according to the opportunity of place, time, and person builds up the listeners, good talk has come forth from our mouth. But whenever we speak, not in the appropriate time, or in an improper place, or not in a way suitable for the listeners, as many times evil talk comes out of our mouth, leading to the destruction of those who hear. Let us therefore consider what we say, for we will be called to account for every idle word on the day of judgment (Matth. 12). And even if we do not harm, if we do not edify, the penalty for our evil speech will still be required.
4:30
"And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption." The grief of the Holy Spirit should be understood in the same way as the anger of God and sleep, and other passions that are likened to human emotions. It is not that the Spirit is distressed, nor does divinity experience any disturbance, but rather through our own words we learn of the emotions of God, that He grieves whenever we sin, and He mourns sinners. Even the Savior, when in a human form, wept for Jerusalem (Luke 19), and all of mankind is mourned by the prophet, who lamented: "O my soul, that the one who turns back has perished" (alternatively translated as "reverting" from the earth). And the one who corrects is not among men, for all are judged by blood (Micah 7). And in Ezekiel, when he enumerates the works of the old and holy city, he says: "In all of these things, you caused me grief." (Ezekiel 20). However, we are sealed by the Holy Spirit of God, so that our spirit and soul may be imprinted with the seal of God and receive that image and likeness that was created in us in the beginning. This seal of the Holy Spirit is marked by God, according to the discourse of the Savior. "For he said, 'This seal, the Father God has placed on Him'" (John 6:27). Therefore, anyone who has been sealed by God because of their faith in Him is also sealed by the Holy Spirit, because God is true. They are marked so that they may retain the seal and reveal it on the day of redemption - pure, unadulterated, and unmutilated - and therefore can be counted among those who are redeemed.
The Third Book.
Sufficiently and abundantly, O Paula and Eustochium, I have discussed concerning the subject of the Epistle of Paul to the Ephesians in the preface of the first book. And wherever the opportunity has presented itself, I have briefly shown that the blessed Apostle wrote to no church in a mystical way and revealed the secrets of the sacraments, which had been hidden for centuries. Now, therefore, relying on your prayers and the holy Marcella's assistance, it seems just to me to dictate a third, that is, the last, book on the same epistle, in which I explain the etymology of its name in accordance with the meaning I have already given. "Ephesus" in the Latin language means "will" or "my counsel in it," or certainly "my soul in it." The will and counsel and the soul of God are in Him who can say, "For He has given me knowledge of all things" (Eccl. I and I John 5), and when certain hidden things of the wisdom of God have been revealed to Him, the one who speaks will bear witness: "I have found David son of Jesse a man after my own heart; he will do everything I want him to do" (Acts 13:22). The prophet Hosea also means such a man, saying: "Who is wise? Let them realize these things. Who is discerning? Let them understand. The ways of the Lord are right; the righteous walk in them, but the rebellious stumble in them" (Hosea 14:9). Furthermore, so that you may know that there is a great difference between the glory that the righteous and the wise will attain in the resurrection of the dead, pay attention to this: "Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever" (Daniel 12:2-3). The righteous will shine like stars forever, he says, and those who are wise, that is, those who have knowledge of the Scriptures, like the brightness of the sky. Not that a learned man should not also be just, but that he who is just, if he is not educated, may be as far from a wise and just person as the splendor of stars is from the light of the firmament. But if anyone, instructed only by meditation on the law, neglects his life and does not dare to say: "I have understood your commandments, therefore I was directed to all your commandments" (Ps. 118:10), he is like sounding brass and a tinkling cymbal, and worthless salt to be trampled underfoot (1 Cor. 13, Mark 9, and Luke 14). However, if the choice is given to individuals (setting aside those who have wisdom and justice), I would rather have just simplicity than educated malice. Because in the former, though lesser, there is still glory in being equal to the stars in brightness; in the latter, there are greater punishments depending on the progress of knowledge. "Powerful people suffer torments" (Wis. 6:7); and: "The servant who knew the will of his lord and did not do it, will be beaten with many blows" (Luke 12:47). These things I have said to teach why the soul and plan and will of God are called the Ephesians: they, forsaking the tricks of magical arts, turned the zeal of error to the study of truth. For their salvation, Paul fought with so much sweat that he wrote to the Corinthians: "If, according to human standards, I fought with beasts at Ephesus: what advantage is it to me if the dead do not rise?" (1 Cor. 15:32). What are these beasts? Surely those whom the Psalmist prays about, saying: "Do not deliver the soul of those who confess to you to beasts" (Ps. 73:13). And in another place: "Rebuke the wild beasts of the reeds" (Ps. 67:31). For our adversary, the devil, goes about like a roaring lion, seeking whom he may devour (I Peter 5:8). When he saw that the leader of the Asian city had been taken from him by the teaching of Paul, gathering all the troops of his attendants, he struggled to oppress him and arrogantly wanted to place his nest over him, like an eagle (Isaiah 14, Prov. 4). The Apostle, sensing this and guarding his heart with all diligence (for he knew his cunning), spoke after the victory, but not a bloodless victory: "For we want you to know, brothers, about the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself" (2 Cor. 1:8). This sending of the Epistle through Tychicus is very consistent with the mysteries of the same Epistle (1 Thess. 4). Concerning these, the title of the ninth Psalm is noted, "Concerning the mysteries of the Son. For Tychicus" for "silent" is interpreted as not casting pearls before swine, nor giving what is holy to dogs, and speaking freely to God. "I have hidden your word in my heart, so that I might not sin against you" (Ps. 118:11).
4:31
"Let all bitterness, and anger, and wrath, and clamor, and blasphemy be removed from you, along with all malice." Bitterness is the opposite of sweetness, hence people are commonly called "sweet". This is what Jeremiah refers to when he says: "And your bitterness has gone up over me" (Jer. 15:17). Anger begins with wrath, and indignation that boils in the mind. Anger is (which is a form of bitterness and wrath) that desires revenge once the fury has subsided, and wants to hurt the one who is thought to have caused harm. Although these things are often attributed to God, as in: "Lord, do not reprove me in your anger, nor chasten me in your wrath" (Ps. 6:1), they are not emotional disturbances as they are with us; in Him all things are moderate and ordered, and the punishment by which sinners are corrected is called by our voices. Whereas if we become angry, we are disturbed and, carried away by fury, we stop being ourselves. Hence, all bitterness, anger, and wrath must be completely removed from us. In regard to the statement in the Gospel, "Whoever is angry with his brother without cause, shall be liable to judgment" (Matt. 5:12), it is superfluous to add, "without cause," because it is not even allowed for us to be angry with cause, as the Apostle clearly says: "Let all bitterness, and anger, and wrath be removed from you" (Eph. 4:31); and in the thirty-sixth psalm, he removes all agitation of the soul in general: "Restrain from anger and abandon wrath". If anger desires revenge, but every revenge seeks to repay the harm caused by the offender and Christians should not return evil for evil, but to overcome evil with good (I Peter III, and Rom. 12:19). And: "Vengeance is mine, and I will repay them in due time, says the Lord" (Deut. 32:35): everyone who is angry, sins: "For the anger of man does not work the justice of God" (James 1:20). After bitterness, rage and anger, it is also right that shouting and blasphemy are prohibited in us. For he who has once been overcome by rage must necessarily burst into shouting and, raging turbulently, be tossed back and forth like a leaf and say: Oh, the injustice of things! Oh, the unjust judgments of God! and other things that those who have lost their judgment of mind through the fury of indignation usually say. Furthermore, blasphemy is not only open and born of anger: but it is also uttered with a calm mind, if someone complains about the government of this world and says: That should not have been, but this should have been so: or if he is established in the Church, believing in God, and he falls in dogmas that it is not allowed to be ignorant of: otherwise, feeling differently about the Father, Son, and Holy Spirit than the truth of the matter has; not believing in the resurrection of the dead as the Scriptures teach; or certainly envying the wisdom of others, he recalls him who is of the Catholic faith as feeling badly, and again claims him to be a heretic for the flattery by which he obeys him, saying that sweet is bitter and bitter sweet. Therefore, Scripture must be read by us with all diligence, and we must meditate on the law of the Lord day and night, so that as approved money changers we may know which coin is good and which is false. Furthermore, let us remove bitterness, rage, anger, shouting, and blasphemy from ourselves in such a way that they are taken away with all malice. "Malice" is to be understood as being contrary to virtue, which we call "vice" by another name, or "maliciousness," and "wickedness," which is felt in deceit and cunning.
5:1
But be kind to one another, merciful, forgiving one another, even as God has forgiven you in Christ. Above the bitterness we have spoken of the contrary sweetness, which the Apostle now called by another word, kindness or "gentleness" more than "benignity," commanding that in every bitterness, rage, anger, clamor, blasphemy, and troubled emotion, condemned with a certain sternness of the countenance, we should be gentle and pleasant, and we should invite men to our intimacy, so that no one should fear to approach us. This intimacy is most compared to mercy. Nor do we immediately cease to give to others what we ourselves have, for it follows: "Giving yourselves." Because what is done well for another is more credited to him who gave than to him who received. He who has pity on the poor will himself be satisfied, and he who gives to him lends to God. Or certainly, it is to be understood that in being sweet and merciful, and leaving behind the disturbances that troubled us, we passed over to gentleness and self-control, and even these things were given and granted to ourselves, while we were being turned from evil to good, and we give ourselves these things that God the Father gave in Christ. For if, setting aside our vices, we follow virtues, and all virtues, wisdom, truth, justice, meekness, and other things are referred to Christ: when we have these virtues, we also acquire them by our own effort and make ourselves have those that God gave us in Christ. But someone else will simply accept this statement: "giving to yourselves," as it is said above: "But be kind to one another." Therefore, let us also say now, "giving to yourselves," in the sense that we are giving to each other, in the same way that God gave us forgiveness for our sins in Christ; let us also forgive those who have sinned against us. And to prove that in the Scriptures forgiving sins is called "giving," one can take the example written in Luke, where one debtor owed five hundred denarii and another owed fifty. Both were forgiven, and when Jesus asked the one who had been forgiven more, he replied that the one who had been forgiven more had received greater grace. It is also said in the Lord's Prayer: "Forgive us our trespasses, as we forgive those who trespass against us." But God gave us forgiveness in Christ, not in a distant way, but by dwelling in him: for the Father is in the Son and the Son is in the Father. It does not follow that the one who receives the gift is less than the one who gives it: for the Apostle also says: "If I have forgiven anything, I have done it in the person of Christ, for your sakes, in the sight of God."
Therefore, be imitators of God as beloved children. Whoever understands how it is said: 'Be perfect, just as your Heavenly Father is perfect' (Matt. 5:48) , will understand how it is said now: 'Be imitators of God' (1 Cor. 4:16) . And in writing to the Corinthians, he said: 'Be imitators of me, as I am of Christ' (1 Cor. 11:1) . For they could not immediately become imitators of Christ, but it was great for them if they could be imitators of an imitator. But to the Ephesians, as those whom he had already taught great mysteries, he did not say, 'Be imitators of me,' nor 'be imitators of Christ,' but 'be imitators of God.' Not because it is less to imitate Christ than God (for Christ is God), but because it is one thing to imitate according to man and another thing to imitate according to God. For though we once knew Christ according to the flesh, now we no longer know Him that way. The Savior Himself speaks, showing the humility of His incarnation: 'Whatever the Father does, the Son also does.' (John 5:19) Not that the Father made one heaven and one earth, and Christ made other heavens and other earths and elements in likeness to them, but whatever the Father does, the Son also does the same. And in what way we can be like God, he testified above, saying: 'Be imitators of God as dearly beloved children' and 'Giving thanks always for all things to God and the Father in the name of our Lord Jesus Christ' (Eph. 5:1, 20). I do not think that in other things also, whatever God has done, man can imitate God; but, for example, just as He is merciful and sends rain upon the just and the unjust, let us also pour out our goodness upon all men. When we do this, we will be beloved children, whether of Paul himself or, as I believe, of God.
5:2
And walk in love, as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a fragrant aroma. He who fights against sin up to the point of shedding blood for the salvation of others, so as to even give up his own life for them, walks in love, imitating Christ, who loved us so much that he endured the cross for the salvation of all. For just as he gave himself up for us, so also will this person, willingly laying down his life for others when he is able, imitate him who gave himself up to the Father as an offering and sacrifice for a fragrant aroma, and will himself become an offering and sacrifice to God for a fragrant aroma.
5:3-4
But fornication and all uncleanness or covetousness, let it not even be named among you, as becomes the saints; neither filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks. For there was never any philosopher of the Cynic sect who taught that all titillation of the flesh or emission of semen resulting from any kind of rubbing and touch is not to be avoided at all times, and some of the wise men of the world have consented to this shameful and embarrassing heresy. Therefore, the holy Apostle, when writing to the Ephesians, would never have coupled fornication with all uncleanness and conjoined covetousness with uncleanness, the covetousness which we desire to amass, but that which we have mentioned above: "Do not go beyond what is right and fair, so that one brother may not take advantage of another and defraud him." That is to say, the insatiable and unquenchable one who wanders recklessly through all kinds of impurities and lewdness. "As befits," he says, "saints." Therefore, whoever is found outside fornication in any kind of uncleanness and covetousness of pleasures that have pleased him, cannot be called a saint. But if anyone thinks that covetousness is not to be taken in the sense that we have mentioned, let him give reasons why he has exceptionally placed covetousness between fornication, uncleanness, filthiness, foolish talking, and jesting. Furthermore, I consider foolish talking to be not only that of those who speak of shameful things to raise laughter and simulate foolishness to please those they desire, but also that of those who are considered wise in the world, and when discussing physical things, say they have understood the amount of sand on the shore, the drops of the ocean, the expanse of the heavens, and the point of the earth in a liquid manner. There is also foolish talk in the Church. If anyone thinks that heaven is bent in the manner of a vault, as Isaiah teaches, but is deceived by his language, which he does not understand, believing that there is a throne situated in heaven and that God sits upon it, and that angels stand around it in the manner of emperors and judges, who obey his commands and are sent out to perform different tasks (Isa. 6). But because what follows is foolish talk and jesting, it is better to apply such foolishness to silly and pointless fables. The difference between foolish talk and jesting is that foolish talk has nothing wise or worthy of the human heart in it. Jesting, on the other hand, comes from a prudent mind and intentionally seeks to use certain words, whether they be urban, rustic, crude, or witty, which we can call humor in another word, so as to move those who hear it to laughter. However, even these things must be completely rejected by holy men, for crying and mourning more suits them, as we read in the Hebrew Gospel where the Lord is speaking to his disciples: "And do not ever be happy, except when you see your brother in love." It seems so far that nothing has been introduced that is extraneous to the purpose or the coherence of the text. But someone might ask why there is a thanksgiving celebration mentioned here in the end, after fornication, impurity, lust, shamefulness, foolish talk, and jesting have been prohibited. For if he was once allowed to mention any virtue, he could have said rather justice, truth, or love. But how inconsistent is that? Thus, they could have had inconsistency as well, and they would not have had any order with the same right. Perhaps, therefore, thanksgiving is not mentioned in this place according to which we give thanks to God, but according to which we are called gracious or pleasing, and false among men. For foolish talk and jesting are not becoming of Christians. However, his speech should be seasoned with salt so that it may have grace with those who hear it. And because it is not customary except among the learned Greeks to say εὐχαριστίαν, distinguished from Eucharist, meaning grace and giving thanks, I believe that the Apostle, as a Hebrew from among the Hebrews, was using a common word and wanted to explain the sense of his own meaning with another meaning of the word, especially since in Hebrew, a gracious man and one who gives thanks are said with one word. Thus, I think it is written in Proverbs with this meaning: "A gracious woman enhances the glory of her husband" (Prov. 11:16), which means "gracious." It would seem that we are doing violence to the Scriptures and boldly accepting a woman who gives thanks for being gracious, except that our other editions agree with this opinion. For Aquila, Theodotio, and Symmachus put it this way, γυνή χαριτός, that is, "a gracious woman," and not εὐχάριστος, which pertains to the action of giving thanks.
5:5
Know this, that every fornicator, or unclean, or covetous person, that serves idols, has no inheritance in the kingdom of Christ and of God. Note that although six vices above are prohibited—fornication, impurity, covetousness, lewdness, foolish talk, and coarse joking—only three are listed here: fornication, impurity, and covetousness. Whoever is guilty of them cannot have an inheritance in the kingdom of Christ and of God. For if those who are foolish talkers and jokers are estranged from the kingdom of God, it would seem cruel to exclude only these three. Rather, we should not excuse the weakness of human fragility, and what we say in jest should also condemn us. "For in many things we offend all. If any man offend not in word, the same is a perfect man" (James 3:2). And yet, we do not give license to foolish talk and coarse joking, nor do we exclude them from the kingdom, but as there are different levels of glory in heaven (John 14, 1 Corinthians 15), so too will the resurrection of the dead vary. Although one may be free from fornication, impurity, and lust, if they are a foolish talker and joker, they will not hold the place they would have possessed if they did not have these vices. One might ask, why did the author not name lewdness along with the three vices? It must be said that lewdness here signifies hidden thoughts, when the senses are inflamed and the soul is ignited with bodily desires, yet still restrained by fear of God and judgment of the mind. Finally, furthermore, above all disgrace, he called three things by the same name, saying: "But let not fornication and every uncleanness or covetousness even be named among you:" and thereafter disgrace was numbered with foolish speech and silliness. And just as foolish speech and silliness do not destroy or permanently exclude one from the kingdom, likewise this disgrace does not either. Since in the previous passage we had read, "That no man overreach or deceive his brother in business:" (1 Thess. 4:6), we had said that covetousness was used in place of adultery. We ask what is now being said, "or covetous, which is serving idols," whether it agrees with that interpretation or with the commonly accepted one. We find in many places in the prophets that idolatry was called fornication. "They committed fornication," it says, "after their idols" (Hos. 4:12). And, "they were seduced by the spirit of fornication." Therefore fornication can be understood as being over idolatry. But if that covetous person is accepted who seeks money in any way, desires to have money by any means necessary, and delights in a full purse, he is an idolater in that he worships the image of that money, and venerates idols chiseled in it. Just as the stomach is the god of the voracious, so money can justly be called the god of the greedy: especially since in another place the apostle calls greed idolatry. In addition, we must see what he meant by saying, "In the kingdom of Christ and God" (1 Cor. 10): whether the kingdom of Christ is different from that of God, or whether it is the same kingdom of the Father and the Son. And if he had said, "In the kingdom of the Son and the Father," we would come to the Father through the Son, and even though there were differences between persons, there would still be one majesty of those who reign. But when he says, "In the kingdom of Christ and God," we understand both God and Christ themselves, since even when He delivers the kingdom to God the Father, the Father will not be everything to everyone, but God will be everything to everyone. And where God is, both Father and Son can be understood. Furthermore, whatever we say about the Father and the Son, let us also think the same about the Holy Spirit.
5:6
"Let no one deceive you with empty words, for because of these things the anger of God comes upon the children of disbelief." Words that deceive and undermine are empty and void. But those that edify the listeners are full, abundant, and compact. Therefore, there are many who say that there will be no future punishment for sins, nor external torments, but that the sin itself and the conscience of the offense will be the punishment, as long as the worm in the heart does not die and the fire is kindled in the soul, like a fever that torments not from outside but consumes the body itself, without the use of external tortures. These deceptive and fraudulent persuasions are called empty and vain words, which seem to have some flowery language and flatter sinners. But while they give confidence, they lead them more to eternal punishment. For there is nothing that makes God so angry as when a sinner is proud, unyielding, and does not bend in grief, nor ask for mercy for their offense. "For because of these things the anger of God comes upon the children of disbelief or stubbornness," which can be understood differently from "faith", for example, by the word ἀπηθεία, meaning more of "incitement" than "trust". Children of disbelief or stubbornness are so called as children of perdition, of fornication, of death, of Gehenna, and other similar terms that can be found in various places in the Scriptures.
5:7
Therefore, do not become sharers with them. A sharer or partner becomes a participant in the mistrust of sons who are found in fornication, uncleanness, and covetousness, for which the wrath of God comes upon the sons of mistrust. And indeed, he is a sharer of their actions, and has communion with their evil deeds; but he is called a partner, who is a sharer with others, and in being a partner is understood to also be a sharer. However, not everyone who participates is immediately considered a partner. Pay close attention to the words "participis" and "comparticipis". For I think that in the Scriptures, "participes" is always taken in a good sense, and "comparticipes" in a bad sense. For example, "Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" (Psalm 44:8); and in another place, "For we are made partakers of Christ: yet so, if we hold the beginning of his substance firm unto the end" (Hebrews 3:14). Moreover, I do not remember reading "comparticipem" anywhere else, except in this location, and yet it is evident here that it is used not in a good sense, but in the opposite.