IT was the great Teacher who to his disciples, when they were slow to comprehend some of his teachings, "Unto you it is given to know the mysteries of the kingdom of God." A modern definition of the word mystery is this: "Something which has not been or cannot be explained; hence, specifically, that which is beyond human comprehension." A noted writer says that it would not be possible for mortals to comprehend the mystery of the divine nature unless some new mental faculties were bestowed upon them, and perhaps it was this that Jesus implied when he said to his students that they could know that which was mysterious or unknowable "to them that are without." When Nicodemus sought an explanation of Jesus' wonderful works, the great Teacher said to him, "Except a man be born again, he cannot see the kingdom of God." He insisted upon the spiritual birth as indispensable to the knowing of God and the things of His kingdom.

It may be well to note here that the word mystery and its derivatives are used in the Bible in reference to the things of God and also in reference to evil, which seems to counterfeit good at every point; but the most important statements relate to the ideas of Truth which appear obscure to human sense. We find in Paul's writings frequent references to the "mystery of God" and the "mystery of Christ." He was acquainted with the significance of this term to the Greeks, and while he does not hesitate to use it, he makes clear its new meaning in the light of Truth. In his epistle to the Colossians he speaks of "the mystery which hath been hid from ages and from generations," and he makes his meaning plain when he says that it is "Christ in you, the hope of glory." He goes on to say that the reason for this revelation of Truth is "that we may present every man perfect in Christ Jesus,"—a lofty hope beyond all question!

July 25, 1908

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