Muopazo (myopia in English), II Pet. 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

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 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"

(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

Paul employs to describe the teaching of the Gospel. The word teleion (Col. 1: 28

`perfect') seems to be an extension4 of the same metaphor.  In Phil. 4: 12 again we

have the verb memuemai (`I am instructed--literally I am initiated'), and in Eph. 1: 13

sphragizesthai (`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 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 give.

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