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 heirophantes (see Epict. 3:21 13sq.)

`who initiates his disciples into the rites' (Bishop Lightfoot).

It becomes very clear that no knowledge of the mysteries was obtainable

apart from initiation, and this fact must be borne in mind when we approach the

mysteries of the Scripture.  No mere instruction, or quoting of verses

of Scripture, nor even the most lucid presentation of Dispensational Truth will

ever convince any one apart from the gracious enlightening that God alone can

`It is given unto you to know the mysteries of the kingdom of heaven, but

to them it is not given ... many prophets and righteous men have desired

to see those things which ye see, and have not seen them; and to hear

those things which ye hear, and have not heard them' (Matt. 13:11,17).

`Who hath ears to hear, let him hear' (Matt. 13:9).

The recognition of this great fact of initiation would save the believer many

hours of fruitless anxiety.  The truth of the Mystery is not to be made known by

the organizing of campaigns; it will never be a subject of popular appeal.  Our

attitude must be a readiness at all times to help and guide wherever we see a

desire to know and follow on, being assured that none will come to see the

Mystery apart from the Lord's own illuminating.  We ourselves can at best be but

the earthen vessels that He stoops to use in this most wondrous work.

When we come to usage, there are several avenues of approach.  (1) The

pagan mysteries.  (2) The references in the Apocrypha.  These two give an idea

what the word mystery stood for in the great outside world.  (3) The usage of

the word in the LXX translation of the book of Daniel.  (4) Its usage in the New

Testament.  These show how it was used by Holy Scripture.  We can say little

that would be profitable of the pagan mysteries.  The Greek mysteries which were

prevalent in the days of the apostles were derived from Egypt, which in its turn

received them from Chaldea, and so in them we have the mystery of iniquity in

germ.  A search into the annals of the past would bring to light some of the

horrible doctrines and corresponding practices associated with these mysteries,

but the attitude of the apostle must be ours:

`It is a shame even to speak of those things which are done of them in

secret' (Eph. 5:12),

and pass on to the positive teaching.

In the Apocrypha the word `musterion' rarely rises above the idea of a

secret, either of king or friend.  Twice it refers to secret rites and

ceremonies but nothing more.  The fact that the LXX did not use musterion until

translating the book of Daniel may be accounted for by many natural

explanations, but when all is said, there must still be room left for the

exercise of Divine Providence.  Some lexicographers say that the Greek musterion

is derived from the Hebrew mistar, which is translated `secret' a number of

times, yet the Greek translators never use musterion for that or its cognate

sether.  The only word translated musterion in the Greek Old Testament is the

Chaldee raz, which is used consistently throughout Daniel 2, and as this word

does not occur anywhere else in the Old Testament we have no means of

comparison.  While the Chaldee word raz stands alone, we are not left entirely

without help, for on one occasion, Daniel uses the Chaldee from the Hebrew word

sether, a word translated `secret' and `secret place' in many passages.