A Topic of Mystery

Romans 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

The book of Romans, written by the Apostle Paul, both references and contains many beautifully important truths about God, the Supreme Architect and Creator of the Universe, as well as His Son, those among mankind seeking to follow God, and about God's plan for mankind in general. As with any critical collection of information, the idea that a piece of that collection may be labeled “unknown” or “a mystery” immediately draws the attention of any student endeavoring to make use of that collection. What is the “mystery” Paul is referring to? How many other times in the Bible are “mysteries” explicitly referenced? Do all occurrences of the word “mystery” resolve to the same concept? If not, is there at least a common theme among some or all of the occurrences of the term “mystery”? What qualifies a particular concept to be a “mystery”? Certainly not all aspects of God's plan are available to even His most faithful followers among mankind at the present time; are there any occurrences of the term “mystery” in the scriptures whose meaning and understanding remains hidden from all mankind?

(Note: for the purposes of examining these questions, the King James version of the Bible is exclusively used, in conjunction with Strong's Concordance)

According to Strong's Concordance, the word “mystery” appears 22 times throughout the Bible. Two additional interesting facts on the word “mystery” are first, according to Strong's, the word “mystery” only appears in the New Testament. Second, the word “mystery” is translated exclusively from Strong's Greek word 3466. Expanding the search slightly, the word “mysteries” occurs five times, also appears only in the New Testament and is also translated exclusively from Strong's Greek word 3466.

The definition cited by Strong's for Greek word 3466 is not exactly helpful when trying to infer any type of shades of meaning of the word: “to shut the mouth; a secret or mystery through the idea of silence imposed by initiation into religious rites – mystery”. The thought of a “secret” carries with it the idea that although an idea or topic is known to some, it is unknown to others. The thought of “shut the mouth” also brings with it that the topic is known at least among some parties, and a conscious effort is made to keep the topic from being known by a wider audience. Other than that, the term seems fairly straightforward in meaning.

Students of the Bible well understand that even the most gifted of any follower of God in the current age has, at best, an incomplete understanding of God's plan. Even the apostles themselves, inspired by the Holy Spirit, to a greater degree than most, were given only glimpses of the entirety of God's plan. However, even a brief examination of Strong's definition of the term "mystery" seems to imply that there is a difference between aspects of God's plan which, for reasons known to His infinite wisdom, He chooses not to reveal, and aspects of God's plan which, in the past or present, may have been a secret, but have become revealed, at least to some.

The Mystery Manifest to the Saints

One of the most well-known uses of the term “mystery” comes from Colossians 1:26:

Colossians 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

This verse was written by the Apostle Paul. Looking at this verse on its own gives little insight into what the mystery may actually be. Opening up the examination to include the context of verse may thus prove useful.

In the first two verses of Colossians chapter one, Paul greets the recipients of the letter, which will, in time, become the book of Colossians. In verse two, Paul identifies these recipients as “the saints and faithful brethren in Christ”:

Colossians 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

This is now the second time in our quotations (first, in the original quote from verse 26 and now in verse 2), that the term “saint” is used. The word “saint” as used in both of these quotations is translated from Greek word 40 in Strong's Concordance. Interestingly, according to the Strong's Concordance listing, every occurrence of the term “saint” or “saints” is translated from Greek word 40. Strong's lists the definition of Greek word 40 as “sacred”, “blameless”, “religious” and “consecrated”. With these notions in mind, it is perhaps easier to understand why Paul referred to his brethren in Colosse as “saints”. In verse two, quoted above, he refers to them as “faithful brethren in Christ”.

In verse four, he again describes their commitment to God and to His Son by referring to their great faith they have in Jesus and love they had to all of their fellow followers of God:

Colossians 1:4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

In many branches of Christianity, the concept of being considered a “saint” has taken on different meanings and different implications over the years. Some teach that a “saint” must be “ordained” or appointed by some type of religious leadership. Paul, however, makes no such distinctions, proclamations or appointments here in his words. He considers all of the members of the church in Colosse to be his brethren in Christ, and because of their faith in God and in Jesus, and their works due to that faith, he further considers them all “saints”. This thought fits very well with Strong's definition of the term. When one is consecrated to an effort or goal, one is applying all strength and all efforts to that goal. One who has accepted a role of following Jesus has accepted the fact that, although they will fail many times in remaining fully, completely and solely committed to remaining obedient to God, they have also accepted that, due to their commitment and consecration, their master Jesus is willing and able to provide coverage for their shortcomings in view of God's justice:

II Corinthians 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Due to this grace, such consecrated ones are considered “blameless” in view of God's justice, thereby fulfilling the second of the descriptions of the term “saints” in Strong's definition. An important relationship exists between the keeping of one's consecration vows and being viewed as "blameless" in terms of God's justice. God's grace is promised to those who remain dedicated to His service and His laws, and can be lost if those vows and that dedication is ignored or forsaken.

An old saying declares that “there are only so many hours in the day.” This saying is often used when people try to justify, even to themselves, why items on an agenda were unable to be accomplished. As noted previously, when one is consecrated to a goal, that goal is the most important goal and highest priority in one's life. Bending all efforts to that one goal will, by necessity, come at the expense of other goals or pursuits, which will thus become less of a priority and become unfulfilled, even ignored, because “there are only so many hours in the day”. Those who have chosen to make that one goal following God and following Jesus's example have accepted that such a commitment, such a consecration, will of necessity require them to give up or sacrifice many of the pursuits that they could have followed and achieved. Their time is committed to matters concerning God, and other pursuits, whether worthy or enjoyable, will be sacrificed or set aside. Paul assures us that this type of sacrifice is seen by God as acceptable:

Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

By any definition, something that is “acceptable unto God” must be considered as “sacred”. Thus, the thoughts of the last two definitions of the term “saint”, “religious” and “sacred” can be seen as applicable to any of those who have truly consecrated their lives to following God. Although there can perhaps be a sensitivity among some, particularly in certain branches of Christianity, about who exactly qualifies to be labeled as “a saint”, Paul's definition and the descriptions laid out in the scriptures does seem clear.

Having now established the nature of Paul's intended audience, an examination of verses five and six of Colossians 1 provides another piece of context as to the subject of “the mystery”. In verse five, Paul makes a clear statement as to a specific hope that those consecrated brethren of Colosse shared with him:

Colossians 1:5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

In this verse, Paul mentions a “hope which is laid up for you in heaven.” Some years earlier, Jesus himself, in human form, walked among the descendants of Israel, searching for those who would recognize their arrived Messiah and King. He further searched for those who demonstrated the faith and heart condition to lay aside the goals of this present life to follow him – to consecrate their lives to loving and serving God with all their hearts. Jesus referred to this class as “a little flock”, and in his own words, made a wonderful promise to them, that seems very similar to the hope referred to by Paul:

Luke 12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
Luke 12:30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
Luke 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.
Luke 12:32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

In these verses, Jesus promised that the "kingdom of God" will be given to the little flock of people who truly seek it with all their hearts and with all their might. The term “saint” as used by Paul in Colossians seems like a very apt descriptor of such a class. Notice here that Jesus does not say anything about needing to be selected by any other of mankind in order to be considered one of this “little flock”. He simply states “seek ye the kingdom of God.” Jesus's own words again describe how one goes about “seeking the kingdom of God”:

Matthew 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
Matthew 22:38 This is the first and great commandment.
Matthew 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.
Matthew 22:40 On these two commandments hang all the law and the prophets.

With these thoughts in mind, that Paul is addressing faithful brethren who have consecrated their lives to God, that Jesus promised such the “kingdom of God”, and that Paul considers this promise to be of a heavenly nature, consider further the context of chapter one. In verses 10-19, Paul discusses Jesus, and provides many beautiful insights into Jesus's character and impacts upon mankind. In relationship to the “mystery” of verse 26, however, one phrase in verse 18 stands out from the others:

Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

In this verse, Paul lays out a very important relationship between Jesus and the “little flock”, referred to here as the “church”, that he began to gather. Paul uses the metaphor of a human body to describe this relationship. He refers to Jesus as the “head of the body”, and refers to the church as “the body”. This is a powerful statement from many perspectives. Note that Paul specifically sites Jesus as this head, even though Paul's writing happened years after Jesus was put to death and ascended to a glorious spiritual existence. He does not say that any of mankind is the head of the church; he does not imply that he, nor any of the apostles who were abundantly blessed with the Holy Spirit were the head of the church; he simply states Jesus “is the head of the body, the church”. Further, through this relationship, there is an implied element of commonality. While it is true that the “head” of a body is the leadership of that body, still, the head and the other parts are all parts of the same body. Although roles may be different, pieces of the same body are still the same material or nature.

In verses 20-22, Paul transitions from referring to Jesus, and instead refers to the faithful members of Colossee again. Of special note in verse 22 is the concept of the members of the “body” or “church” (or “little flock” or “saints”; all four terms refer to the same group of individuals) being blameless due to the merit of their head. This again brings to mind one of Strong's definitions of “saint” being “blameless”:

Colossians 1:22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

In verses 23-25, leading right up to our target verse 26, Paul again emphatically reaffirms the relationship between Jesus and his “little flock” of saints:

Colossians 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:

In this verse, Paul again points out that the relationship between Jesus and his “little flock” is like a head and a body, and that the body referred to is clearly the church. In verses 26 and 27, then, finally, Paul refers to a “mystery”:

Colossians 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
Colossians 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

During Jesus's time on Earth, the opportunity to follow him and become members of his “little flock” was only given to the descendants of Israel, and further, only to those who had the proper heart condition to consecrate their lives to loving God with all their hearts and all their might. This opportunity was later opened up to those of mankind who were not descended from Israel, who were known as the Gentile people. However, the conditions for membership in this “little flock” stayed the same. The relationship between Jesus and the “little flock”, the “church” being one of “head and body”, as proposed previously, implies a necessary thought of sameness of being. This sameness of being leads to the thought of the promise of a heavenly reward for the members of this “little flock”. These two concepts were not understood or believed by the majority of mankind, both among the descendants of Israel and the Gentile people. This lack of understanding or belief continues to the present day. The truth of these concepts, then, continues to be a secret from the majority of mankind, despite the efforts of those throughout the centuries who have labored to proclaim them. Despite these efforts, these concept, by very definition, remain a “mystery” hidden from “the generations” of mankind throughout its existence.

Having thus laid out the case that the “mystery” of Colossians 1:26 (and 27 as well) is the concept of the church, head (Jesus) and body (the consecrated followers of God – the “saints”), as well as both head and body will share a sameness of being, let us consider another question. Earlier in this study, we examined the listing for the word “mystery” in Strong's concordance and found that every occurrence of the word is found in the New Testament, and further, each of the twenty-two occurrences of the word “mystery” are consistently derived from the same Greek word. Is it then appropriate to consider that every occurrence of the word “mystery” in the scriptures refers to the church, head and body? Let us examine, now, each of the twenty-two occurrences of the word “mystery” and the context surrounding them and see if a conclusion can be drawn.

Examining Each Mystery

Mystery: Occurrence #1

Mark 4:11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

Mark chapter four opens with Jesus addressing a “great multitude” of people who had gathered to hear him speak. Although chapter two describes Jesus has having “taught them a great many things by parables”, Mark chapter four only outlines one of these parables, which was the parable of the sower:

Mark 4:3 Hearken; Behold, there went out a sower to sow:
Mark 4:4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
Mark 4:5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
Mark 4:6 But when the sun was up, it was scorched; and because it had no root, it withered away.
Mark 4:7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
Mark 4:8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
Mark 4:9 And he said unto them, He that hath ears to hear, let him hear.

After the crowd had broken up and most of the people returned home, the apostles asked them to explain the parable of the sower to them. Jesus's response to his disciples is the quote from Mark 4:11, which includes the phrase “the mystery of the kingdom of God”. Jesus then proceeds to explain the purpose for his use of parables in the remainder of verse 11 and in verse 12. After this short explanation, he proceeds, in verses 13 through 20, to explain the meaning of the parable to the apostles. The parable discusses how different people with different heart conditions will respond to the word of God. Although verse 20 describes the reaction to “seeds that are sown on good ground”, meaning, that people with the proper heart conditions will respond favorably to God's word and truth, although to different degrees, a specific application to the “little flock” of the church class, is not clearly made. True, some of the seeds sown on “the good ground” may produce individuals who consecrate their lives to God and obtain membership in the little flock, but this seems only a peripheral thought of the use of the term “mystery” in verse 11. “The mystery of the kingdom of God” seems a more general thought, perhaps encompassing even more than just the lack of understanding of the particular parable of the sower by the multitude. Jesus seems to be saying that many aspects of the kingdom of God will not be understood by mankind in general, at least at the present time, just as the meaning of the parable of the sower was not understood. Hence, the thought that what was not understood can be considered a “mystery” to the multitude. This wider application of the term “mystery” to include not just the concept of the church will be revisited later in this study.

Mystery: Occurrence #2

Romans chapter 11 is very much a continuation of Romans chapter 10. In these chapters, Paul is addressing the topic of the descendants of Israel, as a whole, rejecting their Messiah and King, Jesus. In these chapters, he lays out a straightforward relationship between the rejection of Jesus by the majority of the descendants of Israel and the opening of the opportunity to follow God to those not descended from Israel – the Gentile people. In these two chapters, he makes the case that the descendants of Israel who have not accepted Jesus have temporarily been set aside in God's plan such that Gentile people may in turn accept Jesus and participate in an opportunity for the blessings accompanying that following. He also strives to make the point that this “setting aside” is only temporary. He further issues a caution to the Gentile people that decide to take up the following of Jesus. If God set aside the descendants of Israel due to a lack of faith and obedience after they had been His favored people for generations, any Gentile follower exhibiting lack of faith and obedience should expect no less. This relationship between the setting aside of descendants of Israel who did not accept Jesus in turn facilitating the opportunity for Gentile people to accept Jesus and take up the call to follow him was not well understood at the time. This lack of understanding is no doubt one of the exact reasons for Paul's writing of these two chapters. Even now, centuries later, this relationship is not well understood even by many branches of Christianity, let alone mankind in general. Thus, the “mystery” referred to in Romans 11:25 seems to refer to this not well understood relationship. When considering the “mystery” of verse 25 in this fashion, the warning Paul gives in the second half of the verse seems in complete harmony with the first half of the verse. Again, there seems to be a connection with the thought of the church, in that those of the descendants of Israel and the Gentile nations who prove faithful in their commitments to accept Jesus and follow God are promised membership in the church class, but the thought of the “mystery” here seems to refer more specifically to the setting aside of some of the unfaithful descendants of Israel to allow faithful Gentiles to follow God.

In addition, another aspect to this "mystery" is revealed in the next verse:

Romans 11:26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

In this verse, Paul reveals the second half of the mystery, that although favor will be turned away from natural Israel for a time, favor will eventually be returned to them. Over the past century or so, the world has seen the nation of Israel restored and flourishing. The anticipation that Israel will continue to flourish even more so once they, as a nation, once again embrace the God who has loved them so faithfully, and recognize, at last, their King, is not something that is well understood to the world in general, or by the majority of the nation of Israel. As such, this "setting aside", for a time, of natural Israel, and the subsequent return to favor, form two halves of this use of the term "mystery".

Mystery: Occurrence #3

Romans 16:25 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,

Chapter sixteen is the final chapter of the book of Romans, and verse 25 is the third to the last verse. In these verses, Paul is concluding his thoughts to his brethren, and giving praise to both Jesus, and first and foremost, to God. Paul is addressing his brethren in the church, and it seems appropriate, based on this context, to conclude that Paul's use of the term “mystery” does refer to the church, head and body, in a very similar manner as he used in Colossians 1:26 and 27.

Romans 16:25 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,
Romans 16:26 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:
Romans 16:27 To God only wise, be glory through Jesus Christ for ever. Amen.

Mystery: Occurrence #4

I Corinthians 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

An examination of the context of this verse reveals that at the beginning of chapter two, Paul is marking a contrast between what he refers to as “wisdom of man” and “wisdom from God”:

I Corinthians 2:5 That your faith should not stand in the wisdom of men, but in the power of God.
I Corinthians 2:6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

Although certainly, as concluded earlier, the concept of the church, head and body, is an important part of the “wisdom from God”, it is by no means the sum total of that wisdom. A reading of the entirety of chapter two indicates that Paul is cautioning his audience, which consisted of the members of the church at Corinth, that there is a separation between concepts that come from God's wisdom and concepts that come from man. He is reminding the Corinth brethren, and us today, that sometimes this separation is so wide that the lessons of the scriptures and the teachings that come from the wisdom of God are completely so unknown and so incompatible with the teachings and beliefs of mankind in general as to make God's wisdom “a mystery” to the general mankind. The chapter is a caution to the church of Corinth to focus on God's wisdom and truths, and not allow their understanding of that wisdom and truths to become corrupted by those to whom such truths are so unfathomable as to consider them a “mystery”:

I Corinthians 2:14 But 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.

Mystery: Occurrence #5

I Corinthians 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

This scripture, again taken from Paul's letter to the brethren at Corinth, has such power and depth that it is a prime candidate for a study, even a series of studies, of its own. However, for the sake of this investigation, let us briefly confine our examination of this scripture to the context of the two scriptures following verse 51:

I Corinthians 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
I Corinthians 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.

The “we” referred to in verses 51 and 52 is clearly defined by Paul at the beginning of verse 50 as those he considers his “brethren”. As we have covered at length in this study, this term “brethren” identifies the target of Paul's thoughts as the faithful followers of Jesus – the “little flock” or the “church”. However, in verse 51, Paul's use of the term “mystery” specifically targets one particular concept associated with those of the church; namely, the manner in which some of the members of the church will be resurrected. The thought here is that some of the church, after falling into death (“sleep”) will be resurrected “in the twinkling of an eye”. Members of the church in Paul's day, and no doubt in the centuries between Paul's day and the present day, have contemplated that glorious moment when they will at last, in full, meet their master after having been fully changed to a spiritual nature as he is. However, it was, perhaps, not understood how much time would actually elapse between Paul's day and the filling of the final member of the church. The “mystery” here refers to more this lack of understanding of the time element in the fulfillment of the church, such that some will have slept in death for many centuries before being resurrected, while others may only sleep for a brief period - “a twinkling of an eye” in comparison. As stated before, there is much more to these scriptures and this concept, but for the purposes of this study, let us propose that the “mystery” referred to by Paul is applicable to this specific concept associated with the church.

Mystery: Occurrence #6

Ephesians 1:9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

A quick look at the very next verse seems to make clear that Paul is here, again, using the term “mystery” to describe the church, head and body:

Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

Note that the use of the phrase “according to his good pleasure” even seems to hearken back to Jesus's words in the book of Luke, cited earlier in this study, that it is the Father's good pleasure to give the little flock the kingdom.

Mystery: Occurrence #7 and 8

Ephesians 3:3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
Ephesians 3:4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

In these two scriptures, Paul uses the term “mystery”, and in the verses that follow, goes so far as to explain what he means by the term:

Ephesians 3:5 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;
Ephesians 3:6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

For generations, the descendants of Israel were God's chosen people. As such, God dealt exclusively with them and them alone throughout the years chronicled in the Old Testament. God gave the descendants of Israel his law; he sent prophecies of his plans to them, and over the years, rewarded them for obedience and punished them, as a nation, for disobedience. When Jesus came to earth seeking those faithful enough to recognize their Messiah and King, he came first and exclusively to the descendants of Israel:

Matthew 15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

This call to be members of the “little flock” of faithful followers was eventually extended by God to include those members of mankind not descended from Israel – the Gentile people, beginning with a man named Cornelius. This opening of the invitation to be considered for membership in the “little flock” or the “church” is chronicled in Acts chapter 10. After the events in this chapter, both descendants of Israel, the Jewish people, and those not descended from Israel, the Gentile people, were eligible for membership in the church. Many of the descendants of Israel, at the time, had a difficult time understanding and accepting this. The concept was unexpected, and thus unknown, to them. This unknown, of the extending of opportunity to the Gentile people to participate in membership of God's “little flock” is the mystery which Paul refers to, as explained in verse six. Thus, while the uses of the term “mystery” in verses three and four do refer to the church, they seem to refer to a specific aspect of the church; not necessarily the concept of the church and its nature and existence being hidden from the world, but the concept of the opportunity for membership in the church being open to both Jewish and Gentile people. Paul refers to this particular aspect of the church as a “mystery” again in one of his subsequent writings, so this is a thought that will be returned to later in this study.

Mystery: Occurrence #9

Ephesians 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

Although Paul's use of the term “mystery” in verse nine is just a few verses after the previous two uses in verses three and four, judging by the context, Paul has subtly shifted the intent of his usage of the term “mystery” back to the concept of the existence of the church in general. Consider his words in verses 10-12:

Ephesians 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Ephesians 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
Ephesians 3:12 In whom we have boldness and access with confidence by the faith of him.

In these verses, Paul has shifted away from discussing the inclusion of both Jewish and Gentile people in the membership of the “little flock”, and focuses instead on the church's inclusion in God's plan in general. Although his thoughts briefly seem to touch on the nature of those who are found worthy to be of the church class in verse 10, this verse seems to convey a more general thought of the church, as a concept and as a group, being unknown – a “mystery” - to the world.

Mystery: Occurrence #10

Ephesians 5:32 This is a great mystery: but I speak concerning Christ and the church.

It is not feasible to determine Paul's meaning of the term “mystery” from this short verse alone, so an examination of the context becomes immediately necessary:

Ephesians 5:28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
Ephesians 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Ephesians 5:30 For we are members of his body, of his flesh, and of his bones.
Ephesians 5:31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
Ephesians 5:32 This is a great mystery: but I speak concerning Christ and the church.
Ephesians 5:33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

In these verses, Paul refers to the relationship of a husband and wife as symbolically “one flesh” - one being or two parts of the same whole. He very explicitly applies this concept to Jesus and the church, going so far as to refer to the church as “members of Christ's body”. This language is very similar to the language of Colossians 1:26, which started this study, thus the conclusions as to Paul's meaning are the same. The “mystery” is not only the church itself, but the relationship of the head, Jesus, to the body, the church is one of sameness in terms of nature. Just as a husband and wife are two parts of the same whole, just as the head and body are two parts of the same being, Jesus and the little flock, the church, are two parts of the same entity. The implication of this “sameness” is that both will share the same natures and types of being.

Mystery: Occurrence #11

Ephesians 6:19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

Chapter six of the book of Ephesians is the final chapter in the book, and there are 24 verses in chapter six, Verse 19 is near the end of letter, written again by Paul. In these verses, Paul is saying good-bye to the recipients of his letter, the members of the church at Ephesus. In this verse, Paul seems to be using the term “mystery” to describe the gospel message. Being unknown to both the descendants of Israel who chose not to recognize their Messiah and King, as well as to the majority of the Gentile people, the gospel message certainly qualified as “a mystery” (and still does, to a large extent). The word “gospel” is translated from Strong's Greek word 2097, which carries the definition of “declare good tidings.” Easton's Bible Dictionary defines the term “gospel” as follows:

Gospel - a word of Anglo-Saxon origin, and meaning "God's spell", i.e., word of God, or rather, according to others, "good spell", i.e., good news. It is the rendering of the Greek _evangelion_, i.e.,

"good message." It denotes (1) "the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called 'Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and 'preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity." It is termed "the gospel of the grace of God" (Acts 20:24), "the gospel of the kingdom" (Matt. 4:23), "the gospel of Christ" (Rom. 1:16), "the gospel of peace (Eph. 6:15), "the glorious gospel," "the everlasting gospel," "the gospel of salvation" (Eph. 1:13). - Easton's Bible Dictionary, pp 493-494

By this definition, the “gospel message” certainly does include the thought of the church and its relationship to its head, Jesus. However, the gospel message is even more than that. A message of salvation to all mankind would seem to logically include the message of salvation to those of mankind who to not qualify for the “little flock”; that their salvation is assured as well in God's plan. This thought is also unknown to the vast majority of mankind, and also qualifies as a “mystery”. The members of the church, such as Paul, are to speak boldly of the entirety of the gospel message, thus it seems logical to apply the thought of the “mystery” in verse 19 to the gospel message, which includes, but is not limited to, the church and its relationship to its head.

Mystery: Occurrence #12 and #13

Colossians 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
Colossians 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

The occurrence of “mystery” in Colossians 1:26 was covered in depth at the beginning of this study. Through a study of the context, it was proposed that the term “mystery” as used in verse 26 not only referred to the “church” or “little flock” in general, but also was used in conjunction with the “mystery” that those of the “little flock” will, if proven faithful, be granted an existence of the same state as their glorified head and master Jesus. The use of the term “this mystery” in verse 27 connects the verse and the term back to verse 26, implying that Paul intended both uses of the term to reflect the same concept.

Mystery: Occurrence #14

Colossians 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

This use of “mystery” takes place only a few verses after Colossians 1:26 and 27 (Colossians chapter one has 23 verses in total). In chapter two, Paul launches into a full exhortation to his audience regarding the need to guard against any influences that would lead one away from a true following of God. Later in chapter two, Paul again returns to some of the previous themes of the relationship between Jesus, the head, and the church, the body; particularly in verses 17 and 19. However, in verse two, Paul mentions “the mystery” as part of a trio of related entities – the mystery of God, the Father, and Christ. At the beginning of the verse, he touches on the fact that those in the church will be “knit together in love”, but not of the relationship between Jesus and the church. It seems, then, to suggest that Paul is using the term “mystery” in a more general sense, referring to the church itself as an entity ("the mystery of God"). By including this reference in a list along with God ("the Father") and Christ, there is clearly an implication of a very close relationship between the three.

Mystery: Occurrence #15

Colossians 4:3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

Chapter four of Colossians is the final book of the chapter, and similar to his letter to the church at Corinth and the church at Ephesus, Paul begins to end his letter by encouraging his audience as well as asking for their prayers. The word Christ as used in this verse is Strong's Greek word 5547, which carries the definition of “the Messiah, an ephithet of Jesus”. Easton's Bible Dictionary provides a similar definition:

Christ - anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people...

...To believe that "Jesus is the Christ" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (1 Cor. 12:3; 1 John 5:1). – Easton's Bible Dictionary pp235-136

Paul's words in Colossians 4:3 seem to echo his words in Ephesians 6:19, examined earlier, where Paul asks for prayers for strength for his continuing of preaching the gospel message. In much the same way as concluding the gospel message includes, but is not limited to, the “mystery” of the church, the “little flock”, so it seems reasonable to conclude that preaching of Christ, the Messiah, the head of the church, would of necessity also include the “church”. Similar to a previous point, the majority of the descendants of Israel as well as the Gentile world did not (and to a large extent still do not) fully understand Jesus's role in God's plan for mankind, as well as that of the “little flock”, and so the preaching of these concepts was, and still is, “speaking of a mystery”.

Mystery: Occurrence #16

II Thessalonians 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

The word “iniquity” as used in this verse relates to Strong's Greek word 458, which carries the meaning of “wickedness, a transgression of the law, unrighteousness.” This is a strong word, and one that seems completely the opposite thought of one that would be related to a mystery pertaining to the “little flock” - followers of God so devoted to Him that they dedicate their lives to His service. This seems to be an instance of the use of the term “mystery” not pertaining to the church. An examination of the context of this verse supports this proposal:

II Thessalonians 2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
II Thessalonians 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
II Thessalonians 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
II Thessalonians 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
II Thessalonians 2:5 Remember ye not, that, when I was yet with you, I told you these things?
II Thessalonians 2:6 And now ye know what withholdeth that he might be revealed in his time.

The letters of Paul that would become the books of I and II Thessalonians were written to the early church in Thessalonica. As Paul begins what would become II Thessalonians chapter two, he begins to express his concern to the church that they remain strong and steadfast in the truth of God's plan; particularly in certain time aspects of that plan. Ever since Jesus ascended to a higher state of being as recorded in the beginning of the book of Acts, Christian followers have known to expect him to “come again.” In the above quoted verses, Paul expresses his concern that certain members of the church may have been in danger of being misled, “deceived”, that this “coming again” had already happened. Inspired as he was by the Holy Spirit, Paul knew this was not the case, and offers his readers, including us today, two important time elements in God's plan that will precede Jesus's “coming again". First, a “falling away” would occur, and second, that the “man of sin” would be revealed. The “mystery of iniquity” referred to by Paul in verse seven refers back to this “man of sin”. A study in the identity of “the man of sin” is an important one, but beyond the scope of this study. For the purposes of examining the application of the term “mystery” in verse seven, this study simply proposes that this is a different “mystery” than that of the church, the “little flock”. Much like the mystery of the church, the “mystery of iniquity” has been hidden from mankind in general; including many Christians. However, also like the mystery of the church, this mystery is understood by students who seek answers from the scriptures. The use of “mystery” as applicable to the concept of “the mystery of iniquity” is revisited in later scriptures.

Mystery: Occurrence #17

I Timothy 3:9 Holding the mystery of the faith in a pure conscience.

In this letter, Paul gives advice and direction to Timothy, one who in chapter one verse two he refers to as his “own son in the faith”. In verse three, Paul gives advice on characteristics that are necessary in those who would serve in positions of service to the early churches. The words quoted above indicate no mention of the “church” or “little flock” specifically, and seem more applicable to the general thought of the gospel message, as in Ephesians 6:19 or of Christ in general, as in Colossians 4:3

Mystery: Occurrence #18

I Timothy 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

At the ending of I Timothy chapter three, Paul is still discussing characteristics that should be searched for in those who seek positions of serving the church. It is fitting, then, that he mentions an example of perfection, Jesus. By perfectly keeping God's law, Jesus was seen as a perfect human being in God's eyes. God's nature – the essence of His perfect character, was truly reflected in His Son, who took on human form and came to walk among mankind. In this respect, Jesus was truly “in the flesh” and manifesting the essence of his beloved Father. In “The Atonement Between God and Man”, Pastor Charles Russell comments beautifully on this very concept:

God's mind, God's will, was fully represented in his Only Begotten Son, our Lord, when he was made flesh and dwelt amongst men. He therefore was the best, the closest, the most positive representation of God that it was or ever would be possible to give to mankind. In seeing and knowing the Lord Jesus intimately, Philip and the other Apostles knew the Father in the most absolute sense possible for humanity to know him. They knew him in the most absolute sense possible for the Father to reveal himself to mankind. There never was, there never would be, there never could be, a clearer, a more absolute, a more complete manifestation of God to man than in the person of the Lord Jesus Christ; for when "made flesh" he was "God manifested [Greek, rendered apparent] in the flesh." (1 Tim. 3:16) Similarly the Apostle declares of the Church, the faithful members of Christ--We are delivered unto death, "that the life also of Jesus might be made manifest [Greek, rendered apparent] IN OUR MORTAL FLESH." 2 Cor. 4:11

The perfect man is a perfect image of the invisible God, and hence the best conception or illustration that could be presented. - The Atonement Between God and Man page 77

With this thought in mind, it seems appropriate to associate Paul's use of the term “mystery” in I Timothy 3:16, to the “mystery” of Jesus, and by extension the gospel message as well as “the little flock”, as was associated as well in I Timothy 3:9.

Mystery: Occurrence #19

Revelation 1:20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

The book of Revelation is well known for its largely symbolic nature, and the quoted verse from Revelation chapter one is no exception. The second sentence in verse 20 clearly states that “the seven stars are the angels”. Although an examination of the “seven stars” (as well as the “seven candlesticks”, which verse 20 defines as “the seven churches”) is an interesting and enlightening study on its own, the “seven stars” are of particular interest to this study, because these seven stars are specified as the “mystery” in this verse. Looking ahead to Revelation chapters 2 and 3, these chapters describe seven churches at seven different locations (Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia and Laodicea) as well as an “angel” associated with each church, who is instructed to convey specific messages. One interpretation of chapters one through three is that the “seven golden candlesticks” - the “seven churches” - represent different phases of the Christian church in general; starting at the time of the apostles (the “church of Ephesus" in Revelation 2:1-7) and ending at the present day (the “church of the Laodiceans” in Revelation 3:14-22). The “seven stars” or “seven angels” writing to each church then represent seven special messengers appointed by God to deliver specific messages at different times throughout the centuries. The verses of Revelation chapters two and three contain symbolic descriptions of the specific messages that are to be made due to each “phase” of the Christian church. A study in the possible identities of each of these messengers or “angels” or “stars” is beyond the scope of this study, for the purposes of considering these seven stars “a mystery”. However, it is perhaps sufficient to conclude that their identities and messages are unknown to the world in general. Some of the names of the people considered to potentially be these “stars” may be more well known as historical figures than others; however, their role as messengers to different phases of the Christian church remain a “mystery” to the majority of mankind. From these conclusions, it seems logical to state that the term “mystery” used in Revelation 1:20 does not refer to the “little flock”, but to these messengers to the different phases of the Christian church.

Mystery: Occurrence #20

Revelation 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Note that Revelation 10:7 refers to “the seventh angel”. In Revelation chapters two and three, which was just covered, there were seven angels that were proposed to represent seven distinct messengers to seven different phases of the Christian church. The “seventh angel” would thus logically refer to the messenger to the seventh, or final phase of the Christian church. The words of this verse which describe this “mystery” being “declared to his servants the prophets” also bear a striking resemblance to the words of Colossians 1:26 and 27, where the mystery is “made manifest”. Although in Colossians 1, the recipients are “the saints” - the “church”, and Revelation 10 states that God declared this “mystery” through the prophets, the thought of the “mystery” is the same. The “mystery” here is indeed again the church, head (Jesus) and body (the “little flock”). This verse contains a beautiful picture of the time in which the “little flock” will be complete. All members who answered the call to consecrate their lives to God and were judged worthy will finally be gathered together during the time of “the seventh angel”. This implies that all seven phases of the Christian church need to pass before the “little flock” will be considered complete by God, and that “the voice of the seventh angel” will be heard during this time.

Mystery: Occurrence #21 and #22

Revelation 17:5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
Revelation 17:6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Revelation 17:7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

In these final two occurrences of the term “mystery”, the symbolic language used in these scriptures associates the term “mystery” with that of a “woman”. A true examination of the meaning of these scriptures is beyond the scope of this study, but it seems clear that the “mystery” referred to here is not meant to be applied to the “little flock”. One line of thought on these scriptures is that they, in fact, refer to the same “mystery of iniquity” referred to by Paul in II Thessalonians 2:7. As noted previously in this study, the beginnings of “the mystery of iniquity” or “the woman Babylon” were evident in Paul and the apostles' time. Even though the scriptures in Revelation chapter 17, quoted above, seem to indicate a more fully formed system or concept, the thought that, to the world in general, the existence and identity of “the woman Babylon” would be unknown and unrecognized fittingly qualifies the concept as a “mystery” to the majority of the world throughout the centuries, even though, like the concept of the mystery of the gospel and the mystery of the church, the mystery of the “woman Babylon” would become, by God's grace, known to His careful followers.

In Summary

During the course of this study, the use of the term “mystery” in the scriptures was examined. Overall, a case has been proposed that for the majority of instances, the term “mystery” refers, in some way, to the concept of the “little flock” - the “saints”, the “church” - all terms for the same group of people who, through their acceptance of Jesus as their savior and redeemer, have consecrated (dedicated) their lives to follow what he considered the greatest commandments – to love God with all one's heart, soul, and mind, and to love one's neighbor as oneself. When one spends an amount of a resource on a goal, there is, by simple logic, less of that resource available for other purposes and goals. Time, the resource our lives are measured in, is no different. The dedication of this precious resource on following God leaves little of the lives of those thus dedicated for pursuits valued by society and the world in general. This simple truth was evident in Jesus's day, in Paul's day, and is just as applicable in the present day. Many in the world do not appreciate, or even understand, this dedication. To these, such dedication is a foreign perhaps even foolish concept. Thus, the concept of the church remains a great mystery to them.

This study has endeavored to provide evidence based on scripture for the interpretations of "mystery" that were presented here, but acknowledges and respects that there may be different interpretations of some of these scriptures held among different students.

Like any good mystery, the concept of the church has many different aspects to it, aspects which are understood, at least in passing, at different levels by the world in general, different branches of Christianity, and those who have truly consecrated their lives to God and are pursuing membership in the “little flock”. To those who have understood the overwhelming privilege of truly serving God, these aspects are not mysteries. These aspects sing in one's heart like a melody beyond description; with layer upon layer of notes and choruses and refrains all combining into one glorious testimony to God's love for us and His desire for us to follow the example of His Son, because He knows that such a course is the best possible course for any to follow. This study has sought to bring into light some of the beautiful choruses of this song; to suggest that, when viewed together, the scriptural concept of the “mystery” shines a wonderful and harmonious light on many of these nuances of the concept of the “little flock” that add richness to the often quoted statement that “the mystery is the church”. God is certainly gracious beyond words to those faithful followers who spend the precious resources of their lives seeking Him through the boundless wonder of the scriptures.

Outline of "Mystery" Occurrences Covered

Ref #	Scripture	Aspect of Mystery
#1	Mark 4:3-9	The Kingdom of God, misunderstood by the world.
#2	Rom 11:15	Israel's Rejection, Gentile's acceptance, and Restoration
#3	Rom 16:25-27	The Church as a head and body
#4	1 Cor 2:5-14	God's wisdom and truth as misunderstood by the world
#5	1 Cor 15:51-53	The Church and its Resurrection at the last Trump
#6	Eph. 1:9	The Church and its selection as God's intention and pleasure
#7,8	Eph 3:3-6	The Church to consist of Jews and Gentiles
#9	Eph 3:9	The existence of the Church not understood by the world
#10	Eph 5:32	The sameness of nature between Jesus and the glorified Church
#11	Eph 6:19	The entirety of the Gospel message, including Christ and the Church
#12, 13	Col 1:26,27	The sameness of nature between Jesus and the glorified Church
#14	Col 2:2	The close relationship between God, Christ and the Church
#15	Col 4:3	The entirety of the Gospel message, including Christ and the Church
#16	II Thess 2:7	"The mystery of iniquity"; not referring to the Church
#17	I Tim 3;9	The entirety of the Gospel message, including Christ and the Church
#18	I Tim 3:16	The entirety of the Gospel message, including Christ and the Church
#19	Rev 1:20	The "seven stars" or messengers to the Christian church
#20	Rev 10:7	The Church, head and body
#21, 22	Rev 17:5-7	"The mystery of iniquity"; not referring to the Church