Divine Secrets

It is surely true to say that we share our deepest secrets with those nearest to us and with those we love. How much more so do we find this to be true with our God. As we read in Deut.29:29 "The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children…" and "It is the glory of God to conceal a thing, but the honour of kings is to search out a matter."

Throughout the Old Testament we read of God revealing His secrets to His chosen ones whom He loved, whether by vision or dream, or angelic visitation or even by the prophetic gifts of knowledge and wisdom and understanding. From such manifestations Abram was able to look for a city whose builder and maker was God. Jacob saw the angels of God ascending and descending on a ladder reaching to heaven. Joseph realized his ultimate position and glory through a dream and Moses at the burning bush had a vision of that glory which must have remained in his memory throughout his trying ordeal in leading the children of Israel out of Egypt. Noah, Joshua, David, Elijah and so on, all were given some revelation which was concerned with their destiny.

Many were the secrets God revealed to Daniel and incidentally his attitude to them is an object lesson as we too seek to understand some of the deep things of God, for not only do we read of the large part prayer played in this but also in Daniel 2.20‑23 and in verse 30 it says "But as for me, this secret is not revealed to me for any wisdom that I have more than any living". He was not puffed up by these things but his heart was humbled within him as he realized that all came from God and he gave Him back the glory.

In the Septuagint version of the O.T. one of the Greek words used for "secret" in this book of Daniel is "musterion" familiar to many no doubt as the word translated "mystery" which occurs so often in the A.V. of the N.T. What a pity it is that this word was so translated, for the very word mystery seems to shut the door of love in our faces instead of opening it wide. And yet from the use of "musterion" in the Apocrypha that it does not imply something mysterious or inexplicable but simply a secret which could be understood by those who were initiated. It is in this sense that the Greeks used the word. The outsider might try ever so hard yet could not, even with the greatest mental effort, find out its meaning, yet the simple, once initiated, could understand perfectly. And this is the sense in which we are to understand the word.

The first occurrence of the word "mystery" "secret in the N.T. is in Matt. Ch.13. and here too we read for the first time the word "parable"‑that of the Sower. Now the disciples couldn't understand why Jesus spoke to the multitude in parables and Jesus therefore tells them the reason in verse 13.

The quotation from Isaiah chapter 6 is important. Isaiah was another of those who had many secrets revealed to him besides having many visions which he perhaps did not understand. We are told that it was in the year that King Uzziah died that he had the vision of the Lord sitting upon a throne. In 2 Chron.26 we are told about this king Uzziah. He began very well, doing that which was right in the sight of the Lord as long as he sought the Lord, God made him to prosper. (vs.5‑7) But in v.16 we are told that "when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God and went into the temple of the LORD to burn incense upon the altar of incense". In other words he was seeking to unite the offices of Kingship and priesthood, which was a great sin against God, for one and one only, the Son of God has been foreordained to fulfil that united function, and it is therefore of him that Isaiah had the glorious vision and in that very year King Uzziah died, smitten with leprosy.

After Isaiah was cleansed, for a vision of the Lord in glory ever brings the consciousness of sin to the individual, he was given the message he was to take to idolatrous Israel, and it is these words which our Lord quotes in Matt.13.

Further on in Matt.3:35 our Lord quotes from Psa.78. After the first four parables of the secrets or mysteries of the Kingdom of Heaven we read in verse 34 and 35 "All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: That it might be fulfilled which was spoken by the prophet, saying, 'I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world'". This reference is to Psalm 78 which is a 'Maschil of Asaph'. That Asaph was indeed a prophet as our Lord said, is confirmed in 2 Chron.29:30. All the titles of the Psalms are of deep significance and the title of this one 'Maschil' means 'instruction'. Not all the Psalms are for instruction in the same way as we know, for some are for praise others cries for help etc… But this word Maschil implies 'an understanding' arising from a deep consideration as we find in Neh.8:8 "So they read in the book of the law of God (and Ezra the scribe) gave the sense, and caused them to understand the reading".

The first two verses of this psalm read "Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in a parable: I will utter dark sayings of old". (Psalm 78:1‑2) When however, our Lord quotes these verses he translates the words "I will utter dark sayings of old" by the words "I will utter things which have been kept secret since the foundation of the world". Furthermore the Psalm itself speaks of God's desire and purpose to set up the Sanctuary and the history of Israel's continual rebellion against His Law, and their complete inability to cooperate.

The setting of these first parables of the secrets of the Kingdom of Heaven is also important. Our Lord had already on so many occasions given evidence to His Messiah‑ship yet certainly by the time we reach Matthew 12 it is obvious that the people would reject him, even though he tells them that he was greater than the temple (v.6) greater than the prophet Jonah (v.41) and greater than King Solomon (v.42).

So it is that our Lord follows on to quote the prophecy of Isaiah showing the blindness and deafness of Israel as a whole whilst to his chosen ones he begins to instruct them in some of God's purposes which He had kept secret since the foundation of the world, and hence his quotation from Psalm 78. Furthermore the importance of all this we cannot over‑estimate in reading in Mark 4:13 concerning the first parable, that of the sower, "Know ye not this parable? and how then will ye know all parables" showing this to be a key to others.

All Scripture is profitable for doctrine for reproof, for correction and for instruction in righteousness, however there is a difference between the interpretation and application of Scripture. As far as the application goes we are entitled to take what lessons we can from them. Nevertheless it is suggested that when we are told that Jesus Christ was a minister of the circumcision to confirm the promises made unto the Fathers and that he "was not sent but unto the lost sheep of the House of Israel" then to interpret these parables as referring to the glorious doctrine of the Grace of God to which we are called as when they are so obviously centred around Israel and the Kingdom as some commentators do is like playing a one string fiddle and a failure to rightly divide the Word of truth and thus to rob the wonderful and intricate jig‑saw puzzle or tapestry of the Plan of God of some of its vital pieces or threads.

In further consideration of our Lord's use of Isa.6:9‑10, showing that blindness had come upon Israel, we take a look at the second mention of this passage in the N.T. which is John 12:41. Isaiah was the sent on?e sent forth with the message of blindness upon Israel and in verse 46 our Lord calls himself the sent one and has a similar message for Israel quoting Isaiah's words. He had first warned them in verses 35 and 36 "Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you" words which were of no avail and so it says "Jesus departed, and did hide himself from them". Oh what significant words for truly the darkness did descend upon Israel and the Lord has been hid from their eyes ever since.

Nevertheless our long‑suffering God whose mercy endures for ever, having heard our Savour's cry from the cross "Father forgive them for they know not what they do" again showed forth His long‑suffering and kindness towards Israel by sending forth His servants the disciples endued with the Holy Spirit and armed with the message of "Repent and accept Jesus as your Messiah" that the Kingdom may indeed come and Israel be delivered and confirming it with signs and wonders and with divers miracles and gifts of the Holy Spirit (Heb.2:3‑4). However throughout the Acts of the Apostles we again find the continual opposition from the Jews until we come to the last chapter where Isaiah's prophecy is quoted for the last time, this time by Paul under very dramatic circumstances. This was when he called together the leaders of the Jews to whom he expounded and testified the Kingdom of God, persuading them concerning Jesus both out of the law of Moses and out of the prophets. When they could not agree among themselves, Paul made that dramatic pronouncement of the words of Isaiah again telling them that the Salvation of God would be sent unto the Gentiles who would hear it. (Acts 28:28) When he had said these words the Jews departed, and "had great reasoning among themselves" and they have surely had much of this ever since. Instead of the Sun of Righteousness arising with healing in His wings, darkness, complete and utter, enveloped the nation and Ichabod…"the glory has departed" was once more written in its history.

The importance of these words taken from Isaiah 6, in as much as they are used in the New Testament, always marks a crisis in Israel's history even as they did when first proclaimed by the prophet himself, and furthermore they are usually followed by a mystery or secret of some kind. Following the first quotation, the Secrets of the Kingdom of Heaven set forth the future course and final coming of the Kingdom, showing that although the proclamation seemed to have failed the disciples might be able to see that God would finally accomplish His purposes.

Then in John 12:23 our Lord says that the hour had come that He should be glorified. This was followed by the voice from heaven and from verse 31 he proclaims the judgement of this world and the casting out of its prince. This was the time of our Lord's official rejection as the record goes on to show and which includes the second quotation of Isaiah's words pronouncing blindness upon Israel. Then come five whole chapters deserving of separate treatment in which we read of so many secrets or confidences which our Lord conveys to His chosen, in the words of sublime love which have been such a comfort.

After the third and final quotation of Isaiah's words in Acts 28 darkness and blindness descended upon Israel, and surely it had not been without warning as Paul had told them in Acts 13:40 "beware therefore, lest that come upon you, which is spoken of in the prophets". Once again we find that this was followed by mystery or secret.

In the first place Paul calls the whole question of Israel's blindness a "mystery" or secret (Romans 11:25) and moreover tells his Gentile listeners that he would not have them ignorant of it or as Moffatt renders the verse "to prevent you from being self‑conceited, brothers, I would like you to understand this secret: it is a partial insensibility that has come over Israel, until the full number of the Gentiles come in".

How wonderful is the plan and purpose of God. As we consider some of its various aspects some of its depths and heights we marvel and exclaim with David "Such knowledge is too wonderful for me, it is high; I cannot attain unto it". Surely something like this must have been Paul's feelings when he exclaimed in Romans 11:33‑34 after explaining something of the hidden purpose of God in blinding Israel, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgements and His ways past finding out. For who hath known the mind of the Lord ? or who hath been His counsellor?"

As the curtain comes down on Israel as a nation we pass on to consider another mystery or secret that one which was committed specially, in the first instance to the Apostle Paul. The last two verses of Acts 28 say "And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching...and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." He was both preaching and teaching, quite different in themselves and furthermore he was able to do it unhindered. In the past he had been forbidden to preach in Asia (16:6) prevented from visiting the Roman saints (Rom.1:13) forbidden to speak to the Gentiles (1 Thess.2:16) hindered by Satan (1 Thess.2:18). But now "he could preach and teach with shackles on his wrist but with liberty in his heart, or as he himself said "I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound" (2 Tim.2:9).

What, then, was Paul teaching at this time, which might have been different from that connected with the Hope of Israel, which he mentions Acts 28:20. We believe this to be truth which is embodied in the Ephesian and Colossian Epistles. Today we are richly blessed in that we have the whole body of revealed truth enshrined within our Bible. But this was not so in the early days of the Christian Dispensation, and we need to continually travel back in thought to those days to appreciate this fully.

The setting aside of Israel must have been a matter of deep concern to the believers in those early days, for be they Jew or Gentile their hope was bound up with the Hope of Israel. We are told in Heb.2:4 that the witness to Israel was with signs and wonders and with divers miracles and gifts of the Holy Spirit, and we can imagine these things being manifested among the groups of brethren as they met together from time to time. But now gradually, if not suddenly, these things must have become less evident in their midst, as we note for instance that instead of the gift of healing one was advised to take a little wine to help his bodily weakness. They must have wondered as to the reason for this. If we cannot seek the gifts of the Holy Spirit what should we pray for and how should we conduct our meetings, were probably some of their unanswered questions.

At such a time the revelation of the Mystery or Secret committed to Paul, or the High Calling of God in Christ Jesus, must have provided a great uplift although we think much questioning in the minds of the believers. But Paul told them that he prayed that the Father of Glory may give unto them the spirit of wisdom and revelation in the knowledge of Him and that the eyes of their understanding may be enlightened to know what is the hope of His calling and what was the riches of the glory of His inheritance in the saints.

This was surely the deepest, the grandest and the most sublime secret of all, a secret never before revealed, not hid in the Old Testament but "hid in God", not heralded by a quotation from Isaiah 6 but standing on its own.

God was going to make of Jew and Gentile one new man in Christ and Paul tells the believers, possibly in his own hired house but certainly in his Ephesian letter that they had been chosen in Christ, not from the foundation of the world, but before the foundation of the world. Previously they had been dependent upon Israel for their blessing as being part of the Olive Tree, whether a natural branch or a wild branch grafted in.

We can and do, rejoice in this revelation of a heavenly destiny. Dr Schofield says in a note on Eph.3. "That the Gentiles were to be saved was no mystery. The mystery "hid in God" was the divine purpose to make of Jew and Gentile a wholly new thing "the church which is His (Christ's) body. The...mystery...was committed to Paul. In his writings alone we find the doctrine, position, walk and destiny of the church."

We began by referring to the visions which various men of God in the O.T. had regarding their destiny etc… The same purpose seems evident in Paul's words in Eph.1:18 for the first thing he prays for the saints is that they might know what is the hope of His calling, and when we realize that previous to the revelation of the "dispensation of the mystery" they knew full well what their hope was, we might well ask what this new calling with its hope means. Praise be to God, it means blessings beyond our dreams, nothing less than being changed into His image and raised up and seated together with Christ in the Heavenlies, that in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus.

We are conscious of the fact that we have merely touched the fringe of the Secrets of God, but enough to make us exclaim with David of old, How precious are thy thoughts unto me, O God! how great is the sum of them. If I should count them they are more in number than the sand…"

JS