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"Wisdom" is linked with the making known of the mystery and its associations in
each of its occurrences in Ephesians.
"In all wisdom and prudence, having made known unto us the mystery of His will"
(Eph. 1: 8, 9).
"That . . . . . may give unto you a spirit of wisdom and revelation in the
acknowledgment of Him" (Eph. 1: 17).
"To make all men see what is the dispensation of the mystery . . . . . might be known
by the church, the manifold wisdom of God" (Eph. 3: 9, 10).
Philippians which deals with an entirely different aspect of truth, contains no reference
either to wisdom or mystery, but Colossians which corresponds with Ephesians contain
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
métier, 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 any
one 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"
(II Cor. 12: 4)? And is there not in the same epistle the offering of thanks to God for His
"unspeakable gift" (II 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 Phil. 4: 12 again we have