It will be seen by reference to Colossians 3:4, that the only words

which are our immediate concern are phaino and its derivatives, and of these,

one only demands a more extended examination, namely the word phaneroo, which

is translated in the A.V. `make manifest' nineteen times, `manifest' nine

times, `manifest forth' once, and `be manifest' twice (or thirtyone times

taken together), as over against `declare manifestly' once, `shew' three

times, and `shew oneself' twice (or six times taken together), and `appear'

twelve times.  It will be seen that the choice lies between `manifest' and

`appear' with the balance in favour of `manifest'.  This word is placed over

against the conception of being `hid', either expressed or implied, in Mark

4:22; John 3:20,21; 2  Corinthians 4:2,3; Colossians 1:26; 3:3,4.

Phaneroo occurs in Colossians itself as follows:

In connection with the distinctive ministry of the apostle Paul, as the

steward of the dispensation of the Mystery, which up to the time of his

commission as the prisoner of Jesus Christ for us Gentiles had been hid

from ages and from generations, but `now' when the dispensational change took

place consequent upon Israel's blindness, this Mystery was `made manifest to

His saints'.  It was in view of this trust that the apostle asked for the

prayers of the Colossians on his behalf, that God would open a door of

utterance, to speak the Mystery of Christ, for which he was also in bonds,

that he might make it manifest as he ought to speak (Col. 1:25,26; 4:4).

These references are limited to the initial revelation of the truth of

the Mystery, but a future manifestation must yet be made before those who are

blessed under its terms can enter into that inheritance.  This time it is not

the Mystery that is `hid', but the life of the believer, and that life will

not be manifested until Christ Himself and His Church with Him, shall be

manifested in glory.  Other dispensations and other callings have other

phases of the one great hope in harmony with their respective spheres of

blessing.  Some shall inherit the earth, and the word parousia `coming' is

constantly employed to designate this phase of the hope.  Some partake of the

heavenly calling, and look for that city which hath foundations, and the

words parousia and apocalypse are employed to describe their hope.  Some will

meet the Lord `in the air'; some will see Him when He descends upon the Mount

of Olives, but the church of the Mystery, in keeping with their high calling,

will be manifest `with Him In Glory'.  How far the distinctions of present

callings will be perpetuated into what we call `eternity' is not revealed,

and it is idle for us to speculate.  It cannot be conceived that `life' so

abundant, so glorious, provided at such a cost, and manifested in such a

sphere, is not destined for high and holy service.  Let us, as we cast our

mind back over the `reckonings' that started with the Cross, now look onward

by faith to this consummating `reality' in the glory, and pray that some of

the grace shown to us may be manifested as we press on to that wondrous day

when we shall be With Him and Like Him, and that for ever.  (See In Glory2).

Witness and Testimony: The Divine Guarantee of Dispensational Truth.

To the believer, brought up in orthodoxy, accustomed to the phrase `the

Church began at Pentecost', taking to himself as a matter of course the words

`we are the people of His pasture, and the sheep of His hand' (Psa. 95:7),

the results of the application of right division and the somewhat startling

claims of Dispensational Truth may seem after all to rest upon the somewhat

uncertain bases of human deduction and inference.  It may be that if we can