1:9,10).  2 Timothy is a `prison epistle', one of the Scriptures that deals

with the present dispensation of the Mystery first announced in the epistle

to the Ephesians.  The calling of the Ephesian church goes back to the

purpose and grace that was given us `before the foundation of the world'

(Eph. 1:4), consequently these two references to these early times if they

refer to the same calling must go back to the same period.  In other studies

we have exhibited the proofs that satisfy us that Ephesians 1:4 refers to

Genesis 1:2, consequently if Genesis 1:2 is also `before age times', then age

times must have commenced after the overthrow of the world (`without form and

void'), and so synchronizes with the six days creation which immediately

follows in the record of Genesis.  The elect of Titus 1:1 were chosen before

the foundation of the world.  The truth according to godliness relates to the

great theme of `acceptable worship' (eusebeia, `godliness'), and that too

goes back to the usurpation of Divine prerogatives by Satan which brought

about the overthrow.  The ages which commenced with the creation of Adam

stretch onward to the end of time, and in the closing periods `age -abiding'

life will be enjoyed by those thus chosen and saved.  Those thus chosen form

a special company known as `the church which is His body' in Ephesians, the

time for its call being placed in the interval that occupies the time from

the setting aside of Israel in Acts 28 to the time when they shall again be

gathered, saved and blessed.  To this parenthetical period both 2 Timothy

1:10 and Titus 1:3 refer:

`Before the world began, but is Now made Manifest' (2 Tim. 1:9,10).

`Before the world began; but hath In Due Times Manifested' (Titus

This manifestation is twofold:

`By the appearing of our Saviour Jesus Christ, Who hath abolished

death, and hath brought life and immortality to light through the

gospel: whereunto I am appointed a preacher, and an apostle, and a

teacher of the Gentiles' (2 Tim. 1:10,11).

`But hath in due times manifested His word through preaching,

which is committed unto me according to the commandment of God our

Saviour' (Titus 1:3).

Where 2 Timothy 1:10 says `now', Titus 1:3 says `in due times'.  Let us

see what we may learn by comparing these statements.  The words `in due

times' translate the Greek kairois idiois.  Both chronos and kairos indicate

`time', but whereas chronos speaks of time as duration, `the time in which

anything is done', kairos refers rather to a suitable time, a season.

`The opportune point of time at which a thing should be done' (Dr. E.

W. Bullinger, Lexicon).

The age -times cover the whole of time, but these ages are subdivided

into dispensations, peculiar seasons, times in which certain things can be

done.  Hence the dispensation of Law, the dispensation of Gospel and the

dispensation of the Mystery.  While these all find a place in time (chronos)

they have their own fitting season (kairos).  Eukaireo/ia/os therefore are

translated `leisure', `opportunity', `convenient', `in season'.  Sometimes

the simple word en kairos `in season' is translated `in due season' (Matt.

24:45; Luke 12:42).  In Romans 5:6 the original reads kata kairon `according

to season' while Galatians 6:9 is kairo idio `a season, its own'.  In Titus

1:3 and 1 Timothy 2:6 the original reads kairois idiois.  Idios gives us the

English word `idiot' because he is peculiar, he is `on his own', he is