will' (Eph. 1:8,9).

`That ... may give unto you a spirit of wisdom and revelation in the

acknowledgment of Him' (Eph. 1:17 author's translation).

`To make all men see what is the fellowship (dispensation R.V.) of the

mystery ... might be known by the church the manifold wisdom of God' (Eph.

Philippians which deals with an entirely different aspect of truth,

contains no reference either to wisdom or mystery, but Colossians which

corresponds with Ephesians contains them both:

`To whom God would make known what is the riches of the glory of this

mystery among the Gentiles ... in all wisdom' (Col. 1:27,28).

`To the acknowledgment of the mystery ... Christ; in Whom are hid all the

treasures of wisdom and knowledge' (Col. 2:2,3).

The word mystery is practically a transliteration of the Greek musterion,

a word derived from mustes, one initiated into the mysteries, which in its turn

comes from muo to close the mouth or the eyes and so initiate.  Rotherham

translates musterion `sacred secret'.  This rendering removes from the mind

anything `mysterious', occult or mystical about the subject, but unfortunately

while rendering one service, robs us of the history of the word and the evident

reference that Paul makes to the pagan mysteries which abounded in his day.  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 Scripture come to a head in `the Mystery of godliness'.

Is there anyone 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 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 in the pagan world vast and widespread

institutions 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 in these mysteries.

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

mysteries, which St. Paul employs to describe the teaching of the Gospel.

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

same metaphor.  In Philippians 4:12 again we have the verb memuemai (I am

instructed -- literally I am initiated); and in Ephesians 1:13 sphragizo

("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