This interim dispensation is called in Ephesians 3:9, R.V. `The dispensation of the mystery, which from all ages

hath been hid in God who created all things'.

`WHAT IS THE DISPENSATION OF THE MYSTERY?'

(Eph. 3:9 R.V.)

For the guidance of the earnest inquirer after truth, most books of the Bible contain one or more key words,

which if faithfully accepted and applied, unlock treasures of truth that must otherwise remain undiscovered. Some

time ago attempts were made to teach that the epistle to the Hebrews and that to the Ephesians taught the same truth,

ministered to the same calling, belonged to the same dispensation. Nevertheless, however many parallels may have

been discovered, no unbiassed mind could resist the fact that whereas the central feature of Hebrews is THE NEW

COVENANT, explicitly referable to the prophecy of Jeremiah (Heb. 8:8-13, Jer. 31:31-34) the central feature of

Ephesians is The MYSTERY, explicitly said to have been `hid in God' (Eph. 3:9); and `hid from ages and from

generations, but now made manifest' (Col. 1:26). It is not our intention to take up this controversy here, but in this

booklet it will be our endeavour to set out as clearly as grace will enable, an answer to the question `What is the

dispensation of the Mystery?' Before considering either the occurrences of the word `mystery' or its several contexts

and connexions, it will be necessary to seek the essential meaning of the term.

THE MEANING OF `MYSTERY'

In the first place we observe that the Greek word musterion has not been translated, but carried over from the

original and expressed in English letters. The word is derived from muo `to close, to shut' as the lips or the eyes,

and so to preserve a secret. This root mu appears in other languages than the Greek, with much the same

significance. `Mute', dumb, comes via the Latin mutum, the Greek muo and the Sanskrit muka, and so also is

derived `mutter', and such words as mum, mum-chance, mum budget, mumble, all of which have the idea of

something shut or hidden as a common factor. There are other terms found in the New Testament that indicate an

intended contrast with the pagan mysteries which were in active operation in the earth. The many references to `the

perfect' is one such term, the word indicating one who had been `initiated' into the mysteries.

`Howbeit we speak wisdom among them that are perfect ... the wisdom of God in a mystery' (1 Cor. 2:6,7).

`Let us therefore, as many as be perfect, be thus minded' (Phil. 3:15).

When the apostle said `in all things I am instructed' (Phil. 4:12) he used the Greek word mueomai `to be initiated

into a mystery'. It is significant that where some of Israel are shown to be blind and the proclamation of the near

advent of the kingdom of heaven gives place to `the mysteries of the kingdom of heaven' that the word kammuo is

used, `to close, and to shut' the eyes (Matt. 13:15), kammuo being a compound of kata `down' and muo `shut'.

While it must ever remain true, that if God hides a thing, no human wisdom or power will ever lead to its discovery,

it is also true that, when once such a mystery has been made known, it is as understandable as any other subject of

revelation, and the following passages make this feature quite clear.

`It is given unto you TO KNOW the mysteries' (Matt. 13:11).

`Ye should not be IGNORANT of this mystery' (Rom. 11:25).

`According to the REVELATION of the mystery' (Rom. 16:25).

`We SPEAK the wisdom of God in a mystery' (1 Cor. 2.7).

`Though I UNDERSTAND all mysteries' (1 Cor. 13:2).

`Having MADE KNOWN the mystery' (Eph. 1:9; 3:3).

Other passages could be cited but these are sufficient to show that there is nothing `mysterious' about the

mysteries of Scripture, they are secrets, hidden by God until the appointed time for the revelation arrives and thus

they form a part of the truth that pertains to the time then present.