12), that the word `mystery' enters into the New Testament (Matt. 13), and

that whereas the apostles had been commanded earlier `go not into the way of

the Gentiles' (Matt. 10:5), a change is indicated by the quotation of Isaiah

42, `in His name shall the Gentiles trust' (Matt. 12:21).  Again at Acts 28,

when Israel were set aside, Paul the prisoner commits to writing the epistles

which reveal the dispensation of the Mystery (see Acts 281 and Parable, p.

At this point it may be useful to reproduce a chart that has been

designed to illustrate the idea behind this thought that musterion is rightly

reserved for the book of Daniel, an idea summed up in the words, `where

History (that is Israel's) ceases, Mystery begins'.

In this Chart, opposite, we seek to demonstrate the principle that

where history ceases (so far as Israel is concerned) some element of mystery

comes in.  It might be the mysteries of the kingdom of heaven; it might be

the mysteries of God's purpose in appointing Nebuchadnezzar; it might be the

introduction of the present dispensation of the Mystery, but the sequence is

the same.  Daniel is the Old Testament Paul.  He became the prisoner of the

Lord for the Gentiles.  In the LXX of the Old Testament the Greek word

musterion occurs for the first time in the book of Daniel, where it is

translated `secret'.

In the Chart a series of downward steps is indicated by the passages

referred to, commencing with the failure of Hezekiah, which introduces the

prophecy concerning Babylon.  The times of the Gentiles are coincident with

the down -treading of Jerusalem, as Luke 21:24 will show.  As Israel passed

off the scene, the Gentile came into prominence.

The second illustration is taken from the first thirteen chapters of

Matthew.  The Messiah, Who must be the Son of David and of Abraham, is

revealed as having come in the person of Jesus Christ, Emmanuel, God with us.

He also is attested by the witness of a divinely equipped forerunner and a

voice from heaven.  By observing our Lord's words in Matthew 11:20 -24, we

understand that one of the objects for which the miracles were wrought was

the repentance of Israel.  Their non -repentance leads to the threefold

rejection of Matthew 12:6,41 and 42, where Christ is rejected in His offices

of Priest, Prophet and King.  Upon this non -repentance and rejection comes

mystery in Matthew 13.  It is suggestive too, that in Matthew 12:14 -21,

consequent upon the Council of the Pharisees, we find the reference to the

blessing of the Gentiles.