THE MYSTERY
(NOTES):

Additional notes on
the subject from different writings of Dr. E. W. Bullinger.

From his Editorial “God’s
Building”, Things to Come, 11(8):86-88, 1905.

…The Apostolic Commission
in 1 Corinthians (1 Cor. 1:17-3:2 and in 1 Cor. 3:9-4:16) is led up to, by
the “Divisions” in the “Church of God which is at Corinth” (see structure
below).

a(1:10-4:16). Ministerial
Reproof and Teaching.

a/e/ 1:10-12. “Divisions.” (Paul,
Apollos and Cephas).

f/ 1:13.
Questions.

g/ 1:14-16. Answer.

h/ 1:17 - 3:2. Apostolic Commission.

e/ 3:3,4. “Divisions.” (Paul,
Apollos and Cephas).

f/ 3:5.
Questions.

g/ 3:6-8. Answers.

h/ 3:9 - 4:16. Apostolic Commission.

These carnal Divisions destroyed
the truth of the One Body. The carnal and corporate unity of these bodies
destroyed the spiritual unity of the One Body. This is the evil which is dealt
with, and which constitutes the whole subject of this member. All that is said
and taught in it has reference to this; and nothing else must be introduced into
it, or be allowed to divert the words to any other subject.

Immediately after the reference
to the Mystery at the end of Romans comes this Reproof, at the beginning
of Corinthians, of the Divisions in Corinth which destroyed its fundamental
truth.

This appears to have been the
very earliest evil introduced into the Church of God; preceding even the
introduction of other doctrinal error (compare 2 Tim. 1:15 carefully with Acts
19:10). The first sin was the making and setting up of separate corporate
bodies; thus destroying and losing the truth of the ONE Spiritual Body
of Christ.

These “Divisions” were connected
with baptism, as is clear from ch. 1:11 and ss. That is why Paul thanked
God that he had baptized only two or three of them. Every one of them belonged
to some separate sect, and spoke of themselves as being “of Paul,” or “of
Apollos,” or “of Cephas,” or “of Christ.” Even the latter was wrong, for it was
knowing Christ “after the flesh.” We are not “of Christ” as one among other Men,
or as a Teacher; but we are “IN Christ” as risen from the dead, and made the
Head over all for His Spiritual Body, the Church (Eph. 1:20-23).

It was to meet these carnal
Divisions that Paul asserted and exercised his Apostolic Commission:
Reproving and Teaching concerning these very things (ch. 1:17-3:2).

If we “open the book,” and read
for ourselves from 1:17, we shall see at once how he sets forth his
Commission.

Five times he speaks of the fact
of his preaching and speaking; and each time, in order to emphasize it
and to explain it, something negative is put by way of contrast, relating
either to the manner, to the subject, or to the effect of his preaching.

h (ch. 1:17 – 3:2). Paul’s
Apostolic Commission.

h/
i1/ 1:17-. To preach the Gospel.

k1/ 1:-17-22.
Not with the wisdom of words (v. -17) of the wise (v. 19), or

of this age (v. 20).

i2/ 1:23,24.
We preach Christ, “the power” and “wisdom” of God.

k2/ 1:25-31. Not many great ones called to do this.

i3/ 2:1-.
Paul’s preaching in Corinth.

k3/ 2:-1,2. Not the Mystery: i.e., not Christ risen, and made the
Head of

the Body; but limited to Christ “crucified.”

i4/ 2:3.
Paul’s preaching, in human weakness, but spiritual power.

k4/ 2:4,5. Not in the wisdom of men, but in the power of God.

i5/ 2:6-16.
Paul’s preaching the Wisdom of God, even the Mystery.

k5/ 3:1,2. Not revealed to them, because they were carnal.

[In our human chapter divisions,
this last member (k5/ 3:1,2), which is the fifth and concluding negative
contrast, is unfortunately torn from its place and made the commencement of a
new chapter (ch. 3.)]

This brings us back to the
“Divisions” again, (ch.3:3,4), which marked these Corinthian saints as being
“carnal” or “fleshly” in their actions and aims, because they were working for a
corporate unity in different bodies. They are thus shown to be not to have been
in a fit spiritual condition to have the truth as to the One Spiritual Body
revealed to them.

That is why Paul tells them, in
writing this Epistle (ch. 2:1), that, when he came to them before, he could not
declare to them the “Mystery” (this is the correct reading in ch. 2:1,
“musterion,” mystery or secret; not “marturion,”
testimony. All the Critical Greek Texts agree in this. See the R.V.
texts, and note below.) with the excellency of word or wisdom (of which he had
spoken in ch. 1.).

They were so carnally minded that
he says, “I decided to know nothing among YOU, except Jesus Christ and him
crucified” (ch. 2:2). He could not go on to declare to them all the precious
truth involved in Jesus Christ and Him risen, and exalted, and glorified,
and made the Head of the One Body (as in Eph. 1:20-23).

But now, when he writes this
Epistle to them, he enlarges on the Mystery which he was silent about when with
them. It is in the member “i5,” ch. 2:6-16, that he does this. We must,
therefore, look more closely into it in order to learn more about it ourselves,
and give an expansion of those ten verses.

i5 (ch. 2:6-16). Paul’s
declaration of “wisdom” or “the Mystery”, to the initiated*.

i5/ 1/6-. Speaking.

m/s/ -6.
Not the wisdom of this age. (Neg.)

t/ 7. But the wisdom of God. (Pos.)

n/u/ 8-. The Princes of this age. Ignorance.

v/
-8,9. Reason. Insensibility.

o/p/ 10. Spiritual Revelation.

q/
11-. Spirit of a man. Question.

r/ -11,12. Spirit of
God.

l/13-. Speaking.

m/s/ -13-. Not man’s wisdom. (Neg.)

t/ -13. But the wisdom of holy spirit. (Pos.)

n/u/ 14-. The Natural Man. Incapacity.

v/
-14. Reason. Insensibility.

o/p/ 15. Spiritual Judgment.

q/
16-. Mind of the Lord. Question.

r/ -16. Mind of
Christ.

Here we have a wonderful and
special revelation about the Mystery.

*“Initiated,” this is the
force of the word teleioi, perfect, here (v. 6). In heathen
literature “teleioi” was thus used of those who, learning the secrets of
The Greek Pagan Religion, had reached the last or highest order or degree.

This “Wisdom” or “Mystery” dates
from “BEFORE the World unto our glory” (v. 7). This proves that it is the
Church, the One Spiritual Body of Christ, which is the subject. This we may see
by comparing John 17:24, Eph. 1:4, 1 Pet. 1:10, where it is “BEFORE the
foundation of the World.”

All that relates to the Kingdom
is “FROM the foundation of the World” [an expression which occurs seven times
and always relates to the Kingdom and the Earth (Matt. 13:35, 25:34; Luke 11:50;
Heb. 4:3, 9:26; Rev. 13:8, 17:8).]

All that relates to the Mystery,
whether to Christ the Head of the Body, or to His People, the members of it, on
earth, is “BEFORE the World.”

The natural man knows nothing of
this. He may be able to speak about the churches; he can sing about the death of
Christ; but he knows nothing about “the POWER of His resurrection” (Phil.
3:10).

Natural men can make Parties, and
Sects, and divisions, and call them, like their lands, “after their own
names.”

They can cut off and cast out
those who refuse to acknowledge their particular body apart from the One
Body.

But such men are incapacitated
thereby from receiving the spiritual things relating to the One Body: for these
can be revealed only to spiritual men and can be discerned only by them (ch.
2:13,14; 3:1,2) [the Greek is not comparing with, but declaring
to: “declaring spiritual things to spiritual persons.” The verb
sungkrino is used for the Hebrew parash in Num. 15:34, where it is
rendered declared, and Neh. 8:8, distinctly.]

After again referring (ch. 3:3-8)
to the great evil of these “Divisions” and corporate unities, the Apostle once
more refers to the subject of his Apostolic Commission in ch.
3:9-4:16.

h (ch. 3:9-4:16).
Paul’s Apostolic Commission.

h/ Y/ 3:9-17.
Illustrations. Husbandry and Building.

Z/ 3:18-4:16.
Application.

If we expand the Illustration (Y)
we need not give the expansion of the Application (Z): for the latter consists
of series of Injunctions and Warnings. The Injunctions are:

3:18. Let no man deceive you.

3:21. Let no man glory in
men.

4:1.   Let a man so account of us.

4:5.   Let no man judge.

4:6.   Let no one be puffed up.

The Illustration is the important
point, and its Structure must be given:

The Illustration.

Y/ w/ 9-. The
fellow-labourers.

x/-9. God the builder.

w/ 10-15. Paul
and the labourers.

x/ 16,17. God’s building.

Here we have the distinction
between the human and the Divine: between what is of man, and what is of God.

The planting and watering are
human and are nothing in themselves. It is God that giveth the increase.

So, the fellow-labourers in the
building are nothing. It is God that buildeth. It is God’s building. It is God
that “maketh increase of the Body” (Eph. 4:16). It is this One Body which
“increaseth with the increase of God” (Col. 2:19).

Christ is the “foundation” (1
Cor. 3:10) and “the chief corner-stone” (Eph. 2:20). Paul and the New Testament
Apostles and Prophets made known the great Mystery. But it is “in Christ” that
the whole building is “fitly framed together” (in Eph. 2:20 it is the same word
as in Eph. 4:16, where it is used of the One spiritual Body, and is rendered
“fitly joined together.”) and “groweth unto an holy temple in (or by) the Lord.”
It is in this Body that Paul and Apollos and all the saints of God are “builded
together for an habitation of God through (or by) the spirit” (Eph. 2:22).

It is this “building of God”
which is the subject of this illustration. It is this “building” which is the
temple or naos, the holy place, that part of the Temple where the
Divine presence was manifested. If anyone builds on that foundation any other
building he spoils and does away with the one building, so far as he is
concerned; and God will spoil and do away with his work (ch. 3:17). It is not
the personal Pronoun autos, he (“him”), but it is the
demonstrative Pronoun houtos, this. Not necessarily this man or
this builder, but this work which he builds. The man himself is to be
“saved” (v. 15) and brought through the fire which destroys his work: so how can
he be destroyed and yet saved! It is the same verb translated “defile” in the
former part of the verse, and “destroy” in the latter part. And the order of the
words in the Greek is very marked so as to put all the emphasis on the
destruction, and not on the man. “If anyone the temple of God destroy,
destroy this [temple] will God.” That is to say, if anyone builds up anything
else, any other temple or body, upon this foundation, he destroys or does away
with God’s building, and God will destroy or do away with this temple, or work,
by consuming it with fire. But the man himself, the builder, shall not be
destroyed with his work; “he himself shall be saved” and brought through that
fire.

The Illustration, here, of the
Church of God, is not a Body (as in ch. 12); but a Building (Naos), as in
Eph. 2:20-22, where the saints are represented as being “built upon the
foundation of the (i.e., laid by the) Apostles and Prophets, Jesus Christ
Himself being the chief corner stone. In whom the whole building fitly framed
together (or joined as in Eph. 4:16) groweth or maketh increase (as in Cor.
3:3), unto an holy Shrine (Naos), in the Lord. In whom ye also are
builded together for an habitation of God through the spirit.”

This is the Temple or Shrine
referred to in 1 Cor. 3:16,17. It is “the unity of the spirit” (Eph. 4:3) which
God has already MADE (and is making) in Christ, and which He tells us we are to
endeavour to KEEP.” This is God’s own spiritual Building.

Now if any man erects any other
building on God’s foundation, Christ, he destroys God’s building (so far as the
builder is concerned – not in reality of course: but so far as his work is
concerned it is a destructive work, and not a constructive work). No matter how
imposing, or grand, or how humble such work may be: No matter what the materials
may be used – “gold, silver, costly stones, wood, hay, stubble” – the one holy
building is vitiated. The One building is a spiritual building, and God is its
builder. Material things can have no place in it. Other buildings may have
material gold and costly stones, as Babylon and all her daughters have (Rev. 17,
18); but they vitiate “God’s Building” by the setting up of other buildings
instead of the One holy Temple of God.

By the use of the word
“buildings” we do not, of course, mean the architectural structures, but the
ecclesiastical or corporate “divisions.” These are what are meant; the world
“buildings” is only used by way of illustration.

It is not doctrines which
are in question here, but actions: though doctrines are necessarily included, in
so far as they are the causes of any of the “divisions.” It is the substitution
of the Material for the Real; the Carnal for the Spiritual. It is the erection
of man’s building and the ignoring of “God’s Building.” It is labouring for
other corporate bodies instead of for the One Spiritual Body.

It is the action of the
builders which is condemned. They may build on Christ the one foundation, but
“if ANY man build upon this foundation” – no matter what it is (gold, silver,
precious stones, wood, hay, stubble) – it is man’s building and not God’s.

The expression “if any man,” is
not emphatic. There is no separate word for “man” in the Greek, it is merely
tis (in Greek), anyone, anybody. It included Paul himself,
as well as Apollos and Cephas, and all others. There is no exception. It
includes all who, from that moment to this, are labouring to build up anything
material, or corporate, however beautiful and imposing, or however common and
humble it may be.

Two things are stated with regard
to all such visible human “Divisions”: (1) They mar the truth of the One Body,
and thus “defile” or vitiate this “temple of God” (v. 17; Eph. 2:20-22). And (2)
They will all be burnt up.

It is worthy to notice that, in
connection with these “divisions,” the same names are three times repeated – “of
Paul,” “of Apollos,” “of Cephas” (see ch. 1:10-12, 3:3,4, and 3:22). Hence it is
that the solemn exhortation goes forth, “let no man glory in men” (v. 21). Why?
“For all things are yours. Whether Paul, or Apollos, or Cephas… all are yours.”
Ye are not theirs. Ye do not belong to them and their bodies; they all
belong to you, and you belong to Christ – to the One Spiritual Body. Ye are
“God’s Building,” for “Christ pertains to God” (ch. 3:21-23).

The Church of God does not
consist of an aggregate of corporate assemblies, but of individuals, called
“living stones.” These assemblies may be called “churches,” but none of them,
separately, not all of them together form “the Church of God,” or “the Body of
Christ,” or “the Temple (or Shrine) of God.”

The word “of” in this connection
implies corporate union, and if it is wrong and is condemned in connection with
the names “of Paul,” “of Apollos,” or “of Cephas (which is Peter),” then it is
to be equally condemned in the case of countries or cities, or individuals,
whether Luther or Calvin, or Wesley or Huntingdon, etc., etc. All these are
“divisions,” and they are destructive of the spiritual unity of Eph. 4:3,
breaking it up instead of keeping, guarding and preserving it. Not only are they
destructive of the only real unity, but they are the one great source of
“strifes” and “envyings” (1 Cor. 3:3); whereas the keeping of “the unity of the
spirit is the bond of peace” (Eph. 4:3). But requires (v. 2):

“all lowliness (comp.
Phil. 2:3),

and meekness,

with
long-suffering,

forbearing one
another in love.”

This is “the work of the
ministry” (v. 12). This is why Apostles and Prophets, and Evangelists and
Pastors, and Teachers are given by the Head of the Body. Not to form
their own separate “divisions,” but for “the perfecting of the saints, for the
building up of the Body of Christ; till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man, unto the measure of
the stature of the fullness of Christ: that we henceforth be no more children,
tossed to and fro, and carried about with every wind of doctrine, by the sleight
of men, and cunning craftiness, whereby they lie in wait to deceive; but
speaking the truth in love may grow up into HIM in all things, who is the Head,
even Christ, from whom the whole Body fitly joined together, and compacted by
that which every joint supplieth, according to the effectual working in the
measure of every part maketh increase of the Body to the building up of itself
in love” (Eph. 4:11-16).

Yes! Love is the outcome
of spiritual unity; while strife is the outcome of attempted corporate unity. In
1 Cor. 12, which is full of this spiritual unity, we have the same gifts of
ministry (vv. 27-31), and the result is the same, viz., the love which is
the grand outcome of it all in that wondrous thirteenth chapter which follows.
This indeed is the “more excellent way.” This is work which will “abide” (1 Cor.
3:14), for it is this love which will “abide” when faith shall be
exchanged for sight, and hope shall be done in possession (ch.
13:13).

If any man’s work abide he shall
receive a reward. The only work which will “abide” is that which ministereth to
the “increase” of this One Body. It is the planting and watering.
It is the declaring the truth of the Mystery, and watering it by the Word
of God. It is the declaring of spiritual truths to spiritual persons (1 Cor.
2:13, 3:1). It is the feeding the members of this One Body not merely with
“milk,” but with “meat” (3:2), and making themselves absolutely nothing.
“So then neither is he that planteth anything, neither he that watereth; but God
that giveth the increase” (ch. 3:7).

The knowledge which is to be
imparted to the members of this One Body is stated in ch. 3:16. This knowledge
these Corinthian builders of “Divisions” did not possess. Hence he asks them
“Know ye not?” “Are ye not aware?”

This is the question we may ask
ourselves, “Know ye not that ye (collectively) are the Temple of God?,” the one
building of God – “God’s Building?” If we know not this, no wonder we go on with
our own separate buildings with materials of varying value, not knowing that ALL
will be burnt up, and that we shall have to make our escape out of the
conflagration. As to these materials, it is perfectly gratuitous for anyone to
assume or suggest that there is any difference between them in God’s sight; or
that any of them will escape the fire, and not be burnt up. Not a word is said
to this effect. They are all classed together. There is no “and” or “or,” but we
are hurried on to the emphatic conclusion “each man’s work shall be made
manifest.” Their number is six: the number which specially associates
them with man, and man’s work. They are all alike wrong, and will
all be burnt up, for none are indestructible.

Thus the Scripture of the whole
passage furnishes us with its scope: “the Temple of God; which temple ye are,”
“God’s Building.” Christ being its one foundation; and Paul being the chosen
vessel to lay this foundation of the One Body by declaring the Mystery and thus
revealing the great Secret. It is this that he speaks of as “MY Gospel” (Rom.
16:25). The Gospel “committed to ME” (1 Cor. 9:17). “The Gospel which I preach”
(Gal. 2:2), “The Mystery of the Gospel” (Eph. 6:19).

In Rom. 2:16 Paul speaks of “the
day when God shall judge the secrets of men by Jesus Christ according to MY
Gospel.”

He could not declare this Gospel
of the Mystery at Corinth, because of their carnal Divisions. And in 1 Cor. 1:10
– 4:16 he exercises his Apostolic Commission, and reproves them, and warns all
Division-builders of the corruption they are working.

This defilement of the One Body,
“God’s temple,” “God’s building,” leads up to and ends in the corruption of the
whole earth and to the destruction which awaits all their works, and all the
bodies which they have so carefully built up and “decked with gold and silver
and precious stones” (Rev. 17:4). All will be in the great burning which will
consume Babylon and her daughters; but the builders, so far as they are
themselves built on the one foundation, though they shall indeed suffer loss,
will themselves be saved and brought through the fire which will consume their
works.

May the consideration of this
Scripture lead us to a closer apprehension of its teaching; that we may value
more highly the precious truth of the One Body, and may rejoice in the wondrous
truth that we are indeed:

“GOD’S BUILDING.”

From “The Use and Usage of
pneuma in the New Testament”, Things to Come, 11(8):91, 1905.

2 Tim. 1:14.

“That good deposit (all the
Critical Greek Texts (with R.V.) read parathēkēn, deposit) guard
by pneuma hagion that dwelleth in us.” This deposit was the wondrous
Secret or “Mystery” received by pneuma hagion (holy spirit, no
article, no capitals), and specially committed in the first instance to the
Apostle Paul. In 1 Tim. 1:11 he calls it “the gospel of the glory of the blessed
God which I, even I, was entrusted with.”

In 2 Tim. 1:12 he declares his
faith that God “is able to keep guard over my deposit (parathēkēn), mine
because He has committed to me, with a view to that day.” There is nothing about
“I have committed unto Him” in the Greek. The R.V. margin says, “that which
he hath committed unto me. Greek, my deposit.”

Those who had heard Paul had
turned away from him and his teaching, as he tells Timothy in verse 15, “All
they which are in Asia turned away from me.” Those very persons, who for two
whole years had heard more about it than any others (see Acts 19:10), had given
it up. But he says in verse 12, “I know whom I have believed; and am persuaded
that He is able to take care of that precious deposit that He hath committed
unto me. And now, Timothy – do you, in your turn, guard it.” He thus solemnly
exhorts him:

“O Timothy, guard the deposit
(all the Critical Greek Texts read this precisely as they do in 2 Tim. 1:14, as
noted above. And the R.V. puts in the margin “Greek, the deposit.”)
committed unto thee, turning away from the profane babblings and oppositions of
the knowledge which is falsely so called; which some, professing, have erred
concerning THE faith.”

Then again in 2 Tim. 1:14 (the
verse we are considering) there is the same exhortation to guard this deposit,
the revelation of the Mystery or Secret concerning “Christ and the church.”

These are the only three places
where the noun parathēkē, deposit, occurs. (1 Tim. 6:20 and 2 Tim.
1:14, in the Critical Greek Texts; and 2 Tim. 1:12, according to these and the
Received Text as well). The very confusion in the Greek Text over the passages
which have to do with the Mystery is a sad proof of the fact that it was given
up in the Apostle Paul’s own life-time (as is stated in 2 Tim. 1:15).

The revelation of the “Mystery”
was by pneuma hagion, or “power from on high.” It was “the deposit”
entrusted to Paul, and by him to Timothy and others, who were solemnly charged
to guard it with all care.

From his Editorial “The New
Theology and the Mystery”, Things to Come, 2(8):141, 1896.

Under the heading, The New
Theology, The Daily Chronicle, reviews Dr. Horton’s new book, which
is entitled The Teaching of Jesus.

It is indeed “New,” but it is the
inevitable outcome of ignorance concerning “the Mystery” – God’s secret purpose
concerning the Church. Not knowing this blessed Secret, Dr. Horton, with all the
modern Preachers, goes to the Gospels for Church-Teaching, instead of to the
Epistles, which are specially given to convey this Truth to the Church.

“St. Paul (he says) does not
allude to Christ’s teaching except in the most casual way.” Of course he doesn’t
because that was Kingdom-Truth and not Church-Teaching.

“Unfortunately (he adds), the
Church, to which Theology has sometimes been dearer than religion, has paid more
attention to Paul than to Jesus.” Without noticing the dishonour to God, the
inspirer of all the Words of Scripture, we are impressed with the witness
which is borne to a fact which is stated but not understood.

Dr. Horton’s Creed as drawn from
the Gospels, is “They who humbly strive to live the Christ-life – who respond to
the command ‘If ye love Me, keep My commandments,’ these are the elect.” This is
the creed which will re-unite Romanists, Theosophists, and indeed all Arminians;
but it is not the Church-Creed as taught in the Epistles! Dr. Horton bears
witness to this. He says: “In the Church the stress is laid on things which have
no place in the teaching of Jesus at all… With Him the whole stress is laid on
such matters as being reconciled with your brother before you draw nigh to
worship,” etc.

Those who receive our articles on
the “Mystery,” will have the key to all this false teaching, and will see in it
that which proves the truth specially spoken of this Mystery that “The natural
man receiveth not the things of the Spirit of God, for they are foolishness unto
him; neither can he know them, because they are spiritually discerned” (1 Cor.
2:14).

From the Editorial “The
Foundations of Dispensational Truth”, Things to Come, 19(10):109-112,
1913.

The Three Spheres
of Future Glory.

There is still something more to learn concerning the
dispensations before we can rightly understand the unique position and wonderful
teaching of the later Pauline Epistles written from the prison in Rome.

These dispensations are commonly
spoken of as two, the Old and the New (Testament), but we must bring them, as
all else, to the bar of the written Word to see whether we have learned from man
or from God, from tradition or from revelation.

To some extent we shall all
agree.

1) We shall all be agreed that
the great subject of the Old Testament prophecies is a restored Israel and a
regenerated earth (Matt. 19:28). It is surely unnecessary to quote the many
prophecies which tell of the time when the earth shall be full of the knowledge
and glory of the LORD as the waters cover the sea (Num. 14:21; Ps. 72:9; Isa.
6:3. 11:9; Hab. 2:14).

We are at one with all our
readers in taking these prophecies in their literal meaning; and in not
attempting to explain them, or rather fritter them away by any spiritualizing
interpretation which deprives them of all their truth and power.

We all look forward also to the
time when “He that scattered Israel will gather him” (Jer. 31:10); when they
“shall all be taught of God” (John 6:45; Isa. 54:13); when “the kingdoms of this
world shall become the kingdom of our LORD, and of His Christ” (Rev. 11:15); and
when the earthly Jerusalem shall be restored in more than all its ancient
glory.

That kingdom and sphere of
blessing and glory will be on the earth; and the new Israel with a heart
of stone changed to a heart of flesh and with a new spirit, will bring forth
“the fruits of righteousness” (Ezek. 36:24-36; Matt. 21:43). This will be the
regeneration (or Palingenesia) when the Apostles will be seated “on
twelve thrones judging the tribes of Israel” (Matt. 19:28).

This will be the first and lowest
sphere of blessing. It will be on earth, and under the whole
heaven. These are the “people of the saints of the Most High” (Dan.
7:27).

All the nations of the earth will
share in this blessing according to God’s original promise to Abraham (Gen.
12:3,4, 17:4; Ps. 22:27,28, 67:4; Isa. 2:4, 11:10,12, 42:1,6, 49:22, 52:5,
603,5,11, 66:12, etc.)

2) But Abraham and his spiritual
seed are “the saints of the Most High” as distinct from “the people” (of these
saints) on the earth (Dan. 7:18,22,25), and occupying a distinct place in the
heavenly sphere of this same kingdom. These, according to the Lord’s
words in Luke, are “equal to the angels,” “sons of the resurrection” (Luke
20:34-36), raised in the “first resurrection” before the thousand years of
earthly blessing for Israel and for the nations “under the whole heaven” (Deut.
4:19; Rev 20:4-6). These belong to “that great city the holy Jerusalem,” which
John saw “descending down from heaven, having the glory of God; and her light
like unto a stone most precious.” This “holy Jerusalem” is fully described in
Rev. 21:9-27. It is the “city which hath THE foundations” for which Abraham had
been taught to look (Heb. 8:56), for, as “faith cometh by hearing,” Abraham must
have heard; and this “hearing” must have come “from the [spoken] word of
God” (Rom. 10:17).

This is the “inheritance” of
those who, as Peter declares to the believers of the Dispersion, “have obtained
like precious faith with us.” That “inheritance” is “incorruptible, and
undefiled, and fadeth not away, reserved in HEAVEN for you.” The Greek by the
figure Homoioteleuton, emphasizes this “inheritance” as being not
earthly, but aphtharton, amianton, amaranton (1 Pet.
1:4).

The inhabitants of that heavenly
city are declared to be “the bride, the Lamb’s wife” (Rev. 21:9).

From the call of Abraham there
have ever been these two seeds, the earthly and the heavenly.

The one was likened by Jehovah to
“the dust of the earth” or “the sand of the sea” (Gen. 13:16, 22:17); and the
other was likened to “the stars of heaven” (Heb. 11:12, Gen. 15:5).

Both expressions suggest
multitude, but the former is specially associated with earthly blessing,
while the latter points to “the partakers of a heavenly calling” (Heb. 3:1).

These latter, like the father
Abraham, looked for a heavenly portion and a heavenly blessing, for the city
“which hath the foundations.”

“Heb 11:13: These all died in
faith, not having received the promises, but having seen them afar off, and were
persuaded of them, and embraced them, and confessed that they were
strangers and pilgrims on the earth.

Heb 11:14: For they that say such
things declare plainly that they seek a country.

Heb 11:15: And truly, if they had
been mindful of that country from whence they came out, they might have
had opportunity to have returned.

Heb 11:16: But now they desire a
better country, that is, an HEAVENLY: wherefore God is not ashamed to be
called their God: for he hath prepared for them a city.” (Heb. 11:13-16,
KJV).

Where, and what could that city
have been if it was not the city which John was shown “descending out of heaven
from God,” the foundations of which are specially described in Rev.
21:19,20.

All through the ages, from
Abraham’s day to the present, these “partakers of a heavenly calling” (Heb. 3;1)
may be traced.

They formed “the congregation of the Lord,” and are
continually spoken of as such (Deut. 23:1-3, 8; 1 Chron. 28:8; Micah 2:5; Neh.
13:1; Ps. 22:22,25, 26:12, 35:18, 40:9,10, 68:26; 149:1; Num. 16;3, 20:4; Matt.
16:18; Acts 7:38, 2:46,47).

This is the usage of the same
word in the Gospels when the Lord said:

“Upon this rock will I build My
ekklēsia” (Matt. 16:18).

He did not, when addressing
Israelites, use the word in the new, exclusive and special sense in which it was
afterward to be used in the revelation of “the secret” in the Prison
Epistles; but in the larger and wider Old Testament sense which His hearers
would understand as embracing the whole assembly of Jehovah’s believing and
worshipping people who were “partakers of a heavenly calling” (Heb. 3:1).

Those who were kept secure
“under the shadow of the Almighty” during the 38 years of penal wanderings in
the Wilderness, see Pss. 90 and 91.

When Paul says he “persecuted the
ekklēsia of God” (1 Cor. 15:9; Gal. 1:13), he does not use the word in a
sense which he had at that time never heard of, or had even the remotest idea
of. His words must be understood in the same sense in which he then used them;
and we must not read into any passage of Scripture that which was the subject of
a subsequent revelation; especially when the sense is perfectly plain and
clear as it stands.

The word ekklēsia in the
Gospels and Acts must be taken by us in the sense of its Old Testament
(Septuagint) usage, as meaning simply the congregation or assembly, or
company of Jehovah’s worshipping people, “partakers of a heavenly calling,”
having a heavenly hope, a heavenly sphere of blessing, and looking for their
part in the “resurrection unto life.”

It had been revealed of old that
there would be a resurrection (see Job 19:25-27; Hosea 13:14; John 11:24); but
it was subsequently revealed also that that there would be two
resurrections, one to life, and one to judgment. Paul testified of the former as
being the hope of those who were worshippers of God (Acts 24:14, 15); David
hoped for it (Ps. 16:9-11, though the Psalm refers to Messiah (Acts 2:27-31,
13:35), we may not exclude David himself, though his expectation is “not yet”
(see also Ps. 49:14,15)). So did Daniel (Dan. 12:1-3).

The Lord plainly spoke of the
former as “the resurrection of the just” (Luke 14:14); and, as “the resurrection
of life” (John 5:29). “By the word of the Lord” was revealed a further hope, or
rather, an expression of the hope in John 11:25,26.

There was not only the hope for
those who should have part in the “first resurrection,” but for those who should
be “alive and remain” when that event should take place.

The “word of the Lord” first
mentioned it…

It concerns the Lord, not only as
to His being “the Resurrection,” but as to His being “the Life” also. He
says:

c/ I am the Resurrection

d/ and the Life.

c/ He that believeth in
Me, though he die, he shall live (again). [To him] I will be “the
Resurrection”

d/ and everyone who [is] alive, and believing in Me shall in
nowise die, for ever.

[To him] I will be the “Life.”

This was (and still is) the hope
for all who are “partakers of a heavenly calling” (Heb. 3:1)… who “received not
what was promised,” (Heb. 11:39) but who believed and embraced it by faith
(believing).

Which of us has not been in
difficulties as to those we speak of as “the Old Testament saints”?

Well, here they are seen all
through the Old Testament as being “the assembly of God,” partakers of a
heavenly calling,” possessing a heavenly hope, and looking for a heavenly sphere
of blessing.

3) This brings us to the third
sphere, which is the greatest blessing of all, and the highest in glory.

It had been kept secret “from
ages and from generations.” It is the eternal “purpose” of God, made “BEFORE the
foundation of the World,” and was not “made manifest” by being committed to
prophetic writings (Rom. 16:26).

It was a secret not relating to
Israel on the earth; nor to the “partakers of a heavenly calling”; but to Christ
and the elect members of His Body.

Even in the ministry of Christ it
was among the things He could not then reveal even to the twelve Apostles in the
privacy of the upper room after the last supper. Not only could He not say these
things then, but the Apostles themselves would not have been able to bear them
if He had.

And, if the Lord did not mention
these things in the Gospels then, certainly the Apostles could not have
“confirmed” them in the Acts of the Apostles, afterward.

They were “the things of Christ,”
i.e., those things which stand in a special relation to Him, the things
that relate to the whole of the truth, “the truth” which would not be
complete without them.

They were, of necessity, reserved
for “the Spirit of truth” to reveal. “HE will guide you into the whole of
the truth.” These precious “riches of grace,” and of glory – these were the
doctrines which had for their foundation the facts of Christ’s mission,
which had not at that time taken place; though they were all then near at
hand.

Those events in Christ’s life on
earth were the foundation of the doctrines built upon them; and without them the
doctrines could not have been known.

Until He had suffered, died,
risen, and ascended, how could the doctrines of Eph. 2:5,6 based on them be
revealed and taught?.

This special coming, ministry and
guidance of “the Spirit of truth” is reported in the Church Epistles, for
therein and only therein, and specially in the Prison Epistles (Eph., Phil.,
Col., 2 Tim.) do we find the “riches” of grace and glory into which holy spirit
was to guide them, the good news of which was destined to fill the long era of
Israel’s blindness and the nation’s dark (spiritual) night (Isa. 60:1-3).

The Prison Epistles, following
immediately after the proclamation of Israel’s judicial blindness and hardening
(recorded in Acts 28:25,26), have for their one great subject the revelation of
the third of the three spheres of blessing and glory which stands in special
relation to “Christ and His Church.”

This sphere is not on the
earth.

It is not over the
earth.

It is in the highest heavens.

Hence, it has nothing to do with
(only) earthly “signs and wonders”

Such surpassingly exalted
language has never before, or since been spoken of human believers.

The very glory of that sphere is
inconsistent with (any) earthly signs or manifestations however wonderful
or ordinances however once significant.

Those Epistles view the believer
of them, not with “signs following,” (emphasized in 1 Corinthians) but they view
him as “dead” to this world and all earthly associations and connections, and as
having jointly suffered, jointly died, jointly risen, and being jointly seated
with Christ in the highest heavens.

Even the “affections” and
“thoughts” are not to be concerned with the things on earth; they are to be
centered on “the things above” where Christ is already seated at the right hand
of God.

Hence, we do not read in those
Epistles about the coming of Christ to the earth, but rather about our being
removed to be with Him where He is, not about His parousia, or presence
on earth… but about our presence and manifestation with Him in His own glory;
not about anastasis or resurrection (which is the subject of the earlier
Pauline Epistles), but about an “ex-anastasis,” (Phil. 3:11) and “the
calling on high” (Phil. 3:14) [it is quite incorrect to render the Greek
anō, high, as though it were an adjective qualifying the character
of that “calling,” because it is an adverb, denoting its direction] which
is the subject of the later Epistles; not about any personal happiness which
we may have, but about Christ’s personal glory, in which we have the
wondrous privilege of sharing.

In this connection we would call
attention to one word, which, in our judgment, is the real key-word of the
Prison Epistles, and of this third and highest sphere. It is a remarkable
word, found, in this form, only here, in the New Testament. It occurs
once before in Rom. 13:9 but there it is in the present passive
voice (anakephalaioutai), and means “is summed up.” But in Eph. 1:10 it
is the Aorist Infinitive of the middle voice,
(anakephalaiōsasthai). This difference is ignored both by the Authorized
and the Revised Versions, which read the middle voice of Eph. 1:10 as
though it were the active. This is an almost unpardonable oversight, in
the interest of the ordinary Bible reader, who has an undoubted right to a
correct grammatical rendering from such a quarter.

Translated correctly, the word
and the entire passage emphasize the underlying fact that in all things there
revealed, our Heavenly Father has, FOR HIMSELF, purposed what is here stated,
viz. that:

“According to His good
pleasure, which He purposed in Himself, in order to a dispensation of the
fullness of the seasons, TO-SUM-UP-FOR-HIMSELF, every thing in Christ: things in
heaven and things on earth, even in Him, in whom we were taken as an inheritance
being foreordained according to the purpose of Him who worketh all things
according to the counsel of His own will, that we should be to the praise of His
glory who have before hoped in Christ.”

This will be enough to show us
that the Cosmos, as shown in Col. 1:15,16, is a larger, higher, and greater
sphere than (1) The earthly blessings to Israel, that of earthly glory,
or (2) The heavenly blessings to Israel, that of the glory reserved for those
who are “partakers of a heavenly calling.”

The Old Testament, and the Acts…
deal with these two lower spheres of glory, but the Epistles of Paul, specially
his Prison Epistles, reveal a third sphere of headship and Heirship
above the earth or the heavens.

1 Cor. 15:40 tells of
“terrestrial” glory and of “celestial” glory, which differ the one from the
other.

But there is a third sphere; a
sphere of cosmical glory (it is “above all heavens,” if we may use the
word in this connection) high above all created beings, whether principalities,
or powers, or might, or thrones, or dominions, which are mentioned (though not
defined or explained) in Eph. 1:21 and Col. 1:16, in relation to Christ, who
shall be “Head over all.”

This includes the putting down of
all enemies, and the final crushing of the head of “the old serpent” the
devil.

This is why the enemy’s great
endeavour, now, is to blind the minds of men so that the light of this “good
news (or gospel) of the glory of Christ” should be hidden from them (2 Cor.
4:3,4).

And this is why we, who obey God
by believing Him as to this, His greatest and most glorious revelation, should
cherish it as our earnest hope and constant theme; and, not being “ignorant of
Satan’s devices,” since we are thus told against what his assault is being made,
therefore know where our defense is to be directed.

In other words, we are to labour
to make known “THE RICHES OF GLORY” which are connected with this third and
highest sphere of blessing and glory and honour for “Christ and His Church.”

From “Question and Answer”,
Things to Come, 19(10):117-118, 1913.

(1)   The earthly
people, Israel as head of the nations and Gentiles blessed through them;

(2)   The heavenly
people whose home will be in the New Jerusalem, including all the spiritual seed
of Abraham, who are his, because they are of faith as the Apostle says in Gal.
3:6, and will be blessed with him (v. 9). He adds in v. 26, “Ye are all the
children of God by faith in Christ Jesus.” This is something higher than being
Abraham’s seed. The way to become Abraham’s seed is by becoming Christ’s, for we
read, “If ye be Christ’s then are ye Abraham’s seed, and heirs according to the
promise” (v. 29).

Since then to become a partaker
of the second, the heavenly sphere of blessing, it is necessary to become
Christ’s by faith, i.e., by believing God’s testimony regarding Him, this would
apply, not only to those who believe after Abraham set the example, but to those
who believed before him. Thus all the Old Testament saints from Abel will be
included. The revelation that was given to our first parents when the Lord
clothed them with the coats of skins, was believed by Abel, when he brought his
“offering” of the firstlings of his flock and of the fat thereof.” Why
this last statement, unless he had been taught something of the meaning of the
sacrifice which was afterwards set before Israel with such elaborate detail?

When Paul wrote to the Galatians,
the secret connected with the third sphere had not been revealed, or, if
revealed, he had no authority to proclaim it. Israel was still upon the scene,
and it was still possible that the nation might repent. But when the persistent
rejection of the offer of the Kingdom culminated at Rome, the third sphere of
blessing connected with the Church which is His Body was made known. But this
did not close the offer of blessing to individuals, whether of Israel or of the
Gentiles, on the same grounds as before.

While the kingdom of God was in
existence on the earth (see 1 Chron. 29:23; 2 Chron. 13:8), blessing came to
Israel and through them to Gentiles, not because of the kingdom so much as
because to Israel were committed the oracles of God.

This kingdom was in abeyance ever
since Zedekiah was taken ad Jerusalem destroyed by Nebuchadnezzar. When the Lord
was on earth, its restoration was offered with Himself as King. Its rejection by
the infatuated rulers of the people did not stop the flow of blessing to
individuals. The oracles of God ceased to be the exclusive possession of Israel,
but were dispersed throughout the world.

So, God’s offer of salvation
remains, and it is still open to any one, convicted of sin, to accept the
salvation that is in Christ Jesus, quite apart form any knowledge of the deeper
truth of the Mystery. All who thus become children of Abraham belong, as it
seems, to the second sphere…

The Twelve Apostles are the
Apostles of the Lamb and are to sit upon twelve thrones, judging the twelve
tribes of Israel, and have their names inscribed on the foundation of the
heavenly Jerusalem (Rev. 21:4), and this pertains to the second sphere of
blessings.

Paul himself surely belongs to
the third sphere. He was the chosen vessel to reveal its glories and though he
seemed to be still striving for the goal when he wrote Phil. 3, he speaks with a
different tone in his last words in 2 Tim. 4:6-8.

As to his converts, which of them
accepted his deeper teaching, believed God and went on to maturity… “The
foundation of God standeth sure.” “The Lord knoweth them that are His.” Let it
be for us to believe God, even all that He says, and seek to “walk worthy
of the vocation wherewith we are called,” “in love,” “circumspectly,” “putting
off the old man and putting on the new…”

From Conference Addresses “The
Purpose of the Ages”, Things to Come, 1(2):22-24, 1894.

…“The Church of God.” It does not
say the church, but “the Church of God.” That means God’s Church, not
man’s – the Church of the Living God, which is composed of both Jew and
Gentile. The Jew is baptized by holy spirit into the Body of Christ, and
thus becomes a member of the Church of God. He ceases to be a Jew as to his
standing, his hopes, and his destiny. The Gentile is baptized by holy
spirit into the Body of Christ. He becomes a member of the Church of God. He
ceases to be a Gentile as to his standing, his hopes, and his destiny. So< it
does not matter whether we were born Jews or Gentiles. The great question for
each of us is, Am I a member of the “Church of God”?

This Church of God is the subject
of special revelation in the New Testament… it was never revealed in the
Old Testament…

Romans 16:25,26: “Now to Him that
is of power to stablish you according to my Gospel, and the preaching of Jesus
Christ, according to the revelation of the Mystery, which was kept secret since
the world began.” The word “Mystery” is a Greek word which simply means
secret. We have adopted the word, and used it as meaning something which
cannot be understood. But “the Mystery of his will” (Eph. 1:9) means “the secret
purpose of His will.” So that the Church of God is a secret “which was kept
secret since the world began, but now is made manifest, and by the scriptures of
the prophets, according to the commandment of the everlasting God, made known to
all nations for the obedience of faith.” In Col. 1:26,27 we read, “Even the
Mystery which hath been hid from ages and from generations, but now is made
manifest to His saints.” What is it that God would make known? “The riches of
the glory of this secret among the Gentiles, which is, Christ in you, the hope
of glory.”

In Eph. 3 the Apostle says, “By
revelation He made known unto me the Mystery;” that is, the secret. The fifth
verse goes on to say, “ Which in other ages was not made known unto the sons of
men, as it is now revealed unto His holy Apostles and Prophets by the spirit;
that the Gentiles should be fellow heirs, and of the same Body, and partakers of
His promise in Christ by the Gospel.” This secret was not merely that Gentiles
were to be blessed. That was never any secret, because it was revealed unto
Abraham that all the nations (Gentiles) should be blessed through him; but it
was this special blessing which is mentioned in Eph. 2:15, “Having abolished in
His flesh the enmity, even the law of commandments contained in ordinances; for
to make in Himself of twain” (both of the Jew and of the Gentile) “one
new man.” That is the secret which was never made known in the Old Testament
scriptures; viz., that God was going to save both Jews and Gentiles, and make of
the two One NEW Body, which he was going to call the Church of God.

We have to divide the truth as to
times and seasons, for in this third chapter of Eph. He goes on to speak (in the
10th verse), “To the intent that now unto the principalities and
powers in heavenly places might be known by the Church” (i.e., by means
of the Church) “the manifold wisdom of God, according to the eternal purpose
(i.e., “the purpose of the ages,” R.V. margin) which he purposed in
Christ Jesus our Lord….”

The church of men is looking for
the improvement of the world, expecting it to get better and better; but,
understanding God’s purposes, we know it will get worse and worse. The worldly
church promises the world that by social improvement and education and progress
it is going to get better, and it proposes to bring in the millennium by these
means, but it is to be a millennium without Christ. They are so accustomed to
boast of their arts and science, and the spread of what they speak of as
“religion,” that the very proposition that the modern church is to grow morally
worse, and that all the claims of the world are going to end in disaster,
provokes determined opposition both from the religious world and from the
worldly church…

And yet we read that this present
age is an “evil” one. It is from this very evil age that the Son of God has
redeemed us. “He gave Himself for us, that He might deliver us from the present
evil world, according to the will of God our Father.” In Rom. 12 we are exhorted
not to be conformed to this world (that is the sort of nonconformity that we
want!); but “be ye transformed by the renewing of your mind, that ye may prove
what is that good and acceptable and perfect will of God.” The princes of this
world, and wisdom of this world, and the god of this world, are all evil, and
therefore we look for a different age.

In Eph. 2:7 we read, “That in the
ages to come he might shew the exceeding riches of his grace in his kindness
toward us through Jesus Christ.” In Eph.3:10 we read, “To the intent that now
[in the present age] unto the principalities and powers in heavenly places might
be known by means of the Church the manifold wisdom of God.” That is to say, He
is using the Church of God now, i.e., the Body of Christ, to make known
to these principalities and powers in heavenly places – whoever and whatever
they may be – in order to unfold to them His own “manifold wisdom.”

In His dealings all through these
ages He has not been trying experiments with man, but he has been unfolding His
manifold wisdom, demonstrating to these principalities and powers certain great,
wonderful, and important truths, and the great truth is this, that apart from
Christ there is nothing; without His almighty, sustaining power, no
created being can stand, whether angels or men. What God has been
demonstrating from the beginning and through these ages is that the will of man
has always been contrary to the will of God…

It was the religious people that
put the Lord Jesus Christ to death. That tells you how much religion is worth
without Christ! Hence you find (the real) Israel to-day without a king, without
a prince, without a sacrifice, without a temple, without a land, without a
home.

And now God has chosen another
man, the “Second Man,” “the Lord from heaven.” In Christ He is making another
nation; He is taking out, not a nation as He did with Abraham, but a people from
amongst Jews and Gentiles, and giving them what none else ever had. In Christ
these shall stand, in Christ these are safe; they can never perish, and they can
never be lost. Only in Christ can they stand, and, quickened in Christ, they
will presently be caught up together to meet the Lord in the air, so to be for
ever with the Lord.

The Israel will follow in virtue
of the unconditional covenant which Jehovah made with them. The new covenant
will then be made, and then it will be seen how Israel will stand only by the
almighty power. Not only will a new heart be given them, but their old heart
will be taken away (Eze. 36:26), and then Israel too will stand…

Without the life of Jesus Christ
none can live, without His power none can stand.

“Who shall be with Christ where
He is? Who shall enter into His glory?” The answer is demonstrated, “Those whom
thou hast given Me”, “I have prayed for them.” “I have kept them.” The gift of
the Father, the work of the spirit, and the intercession of Christ is the
three-fold cord which can never be broken. These are “in Christ” now, and this
alone will ensure their being with Christ when He fulfills His promise, and
descends into the air to receive them to Himself. Yes, His free grace has given
them a new will, a will to love Him and honour Him and obey him. Hence they find
that to be their greatest pleasure which once was their greatest abhorrence.
What wondrous grace! So precious are they to the Son that He died for them, and
is coming again to receive them unto Himself. The world thinks nothing of them,
but He accumulates words to show how precious they are in His sight: - they are
His jewels, His flock, His Body, His temple, His ALL.

Think of this coming One now
seated at God’s right hand, and henceforth expecting, and learn how we are like
our blessed Master, seated, resting in His own precious, finished,
perfect work. And we are expecting too. He is “expecting” the time when
He will come forth, and we shall be caught up to be forever with the Lord. We
have learned from the frailty of our nature that we cannot stand upright apart
from Him, and we are testifying against the evil world which is waxing worse and
worse, and for which there is no hope until Christ comes. Oh that we may go from
here with our souls stirred up to greater love, to greater zeal and faithfulness
in these last evil days, these perilous times, and wait more entirely and
unreservedly for God’s Son from heaven.

Bible verses including the
Greek word musterion and/or the word
oikonomia.

May we now conclude in the words of a modern rock
song:

"Keepin' it
alive".

To see four related
Appendixes from "The Companion Bible", specially the last one related to "The
Mystery".

To see other studies related
to "The Mystery" and other topics.

Other Useful Links:

Research on
Intelligent Design

Palindromati