This secret is not revealed to me for any wisdom.

Lord of kings, and a revealer of secrets,

seeing thou couldest reveal this secret.

4:6 (9 A.V.)

No secret troubleth thee, tell me.

So far we have been concerned with the material that we are to use.  We

must now inquire into the essential meaning of the term and this we shall gather

(1) from its etymology and (2) from its usage.  Etymology used alone is an

unsafe guide, for language is living and the folk who use it are not all

students; it is therefore wise to balance etymology with usage.  This we will

Muo, does not occur in the New Testament but is the basic word from which

musterion is derived.  It means `to close', especially the lips or the eyes.

Muzo, which likewise does not occur in the New Testament means `to murmur

with closed lips, to mutter'.  It will be observed that in the English words

Murmur, Mutter, Mumble and Mute this meaning persists.

Mueo.  To initiate into the mysteries, this is not only found in classical

Greek, but is used by the apostle in Philippians 4:12, `I am instructed', better

`I am initiated'.  Moffatt translates the passage `I have been initiated into

the secret', Rotherham renders the word `I have been let into the secret'.

Muopazo (myopia in English), 2 Peter 1:9 `cannot see afar off'.

Kammuo (derived from katamuo) to shut, especially the eyes (Matt. 13:15;

Acts 28:27).  The etymology therefore of the word musterion is something

`hidden', a secret, something that requires initiation, something not

discoverable by ordinary methods.  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 mistier, 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 Scriptures 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 (or possible) 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 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