The etymology, therefore, of the word musterion suggests something

`hidden', a secret, something that requires initiation, something not

discoverable by ordinary methods.  It is an unsafe analogy to argue from the

use of the word `mystery' as employed in the articles of indenture, and

referring to the mysteries of a trade, for this word should really be spelled

`mistery' coming as it does from the French mestier, or metier which in its

turn is derived from the Latin ministerium.  It will not do, therefore, to

teach that there is no more `mystery' about the mysteries of the Bible than

there is about trade secrets, for this approach to the subject omits the

presence and influence of the pagan mysteries, that will eventually come to a

head in `the mystery of iniquity', even as the mysteries of the Scriptures

come to a head in `the mystery of godliness'.

Is there any one who knows all that there is to know concerning either

the mystery of iniquity or the mystery of godliness?  Are there not `depths

of Satan' and `the deep things of God'?  Are there not `unspeakable words,

which it is not lawful (or possible) for a man to utter' (2 Cor. 12:4)?  And

is there not in the same epistle the offering of thanks to God for His

`unspeakable gift' (2 Cor. 9:15)?  From very early times there were vast and

widespread institutions in the pagan world known as mysteries, celebrated for

their profound secrecy, admission to which was only by initiation.  The

Greek, Egyptian and Persian mysteries can be traced back to a common source,

namely Chaldea, and constitute one of the travesties of truth that is so

characteristic of Babylonianism.  Babylon is represented as bearing a golden

cup, and to drink of `mysterious beverages' says Salverte, was indispensable

on the part of all who sought initiation into these mysteries.

`To musterion'.  This is not the only term borrowed from the ancient

mysteries, which Paul employs to describe the teaching of the deeper truths

of the Word.  The word teleion (Col. 1:28 `perfect') seems to be an extension

of the same metaphor.  Philippians 4:12 we have already noted, and in

Ephesians 1:13 sphragizesthai (`sealed') is perhaps an image derived from the

same source.  So too the Ephesians are addressed as Paulou summustai `fellow

initiates of Paul' in Ignatius' epistle, and the Christian teacher is thus

regarded as a heirophantes (see Epict. 3.21,13 seq.), who `initiates his

disciples into the rites' (Bishop Lightfoot).

It becomes very clear that no knowledge of the mysteries was obtainable

apart from initiation, and this fact must be borne in mind when we approach

the mysteries of Scripture.  No mere instruction, or quoting of verses

of Scripture, not even the most lucid presentation of Dispensational Truth

will ever `convince' any one apart from the gracious enlightening that God

alone can give.

`It is given unto you to know the mysteries of the kingdom of heaven,

but to them it is not given ... many prophets and righteous men have

desired to see those things which ye see, and have not seen them; and

to hear those things which ye hear, and have not heard them' (Matt.

`Who hath ears to hear, let him hear' (Matt. 13:9).

The recognition of this great fact of initiation would save the

believer many hours of fruitless anxiety on the part of others.  The truth of

the Mystery is not to be made known by the organizing of campaigns, it will

never be a subject of popular appeal, our attitude must be a readiness at all

times to help and guide wherever we see a desire to know and follow on, being

assured that none will come to see the Mystery apart from the Lord's own