Hosting by Yahoo Web Hosting
You need Java to see this applet.
(I TIMOTHY 3:16)!
The ancient Greek secret societies, not unlike the modern ones, had their
own brand of “mystery” (which consisted of rites, ceremonies and occult
“knowledge” or information) to which only they and their adherents were
mankind in general in any way benefited, as they at best, self-serving
organizations (in fact, as will be shown in the book The Apocalypse of
Jesus Christ, Son of the Living God, these societies having more or less re-
invented themselves in these last days, represent a subtle, imminent danger
to both the Christian and to the world at large).

The term mystery as used in the New Testament is from the Greek word
“musterion” (moos-tay’-ree-on).  While in general, the word simply means
“secret”, it is ultimately a reference to information relative to the salvation
of mankind, details of which—whereas they could have been revealed—
were withheld from both man and angel as God began to unfold the plan of
that salvation, beginning with Abraham, in Genesis 17, culminating at
His desire that all should know of the “mystery”, not just a select few.  Truth is, however, only those who are among the
“saved” will, for now, ever appreciate this mystery.  The unregenerate—while to a degree fascinated by some of the things of
God and His Christ—really could care less.  Nonetheless, the door is always open, so that whoever will can freely partake of
the Mystery of the Kingdom of God.

Given the numerous times the Mystery of God or of the Kingdom of Heaven is mentioned throughout the New Testament, it
might well be stated this mystery is multifaceted (Rm. 11:25; 16:25; I Cor. 2:7-10; 15:51-56; Eph. 1:7-12; 3:1-7; 5:30-32; Col. 1:
26-27; 2:2-3).  It must also be stated, however, that the centerpiece or focus thereof is always Christ Jesus. This being the
case, then, we are led to the understanding that one of the main tenets of the mystery of our Lord is such that humanity need
not automatically imply sinfulness (only humanity as it is related to Adam, in his fallen state).  

Let us therefore, consider and be fully apprised of this:  where the biblical record is concerned, that which distinguished our
Lord and Savior, marking Him as “God” when as the Christ, He walked here on this earth amongst us, was His origin, not his
condition (state of being:  in this case, totally physical).  As confirmation, we have in our possession—in timeless testimony,
woven onto the canvas fabric of a biblical tapestry—a portrait, one which resonates in harmonic trilogy to the witness of three

1)        man's (the way He looked to people in general and to the 12 disciples when they saw and pondered Him and His actions),
2)        God's (He saw always the "big picture", a panorama, in all its phases (namely three:  a) God the Almighty Creator, b)
God Incarnate—all man, a humble servant (by no means hyperbolic), fit for service as a sacrificial Lamb and, c) the God-man:
resurrected, all rights and privileges endemic to the Godhead, formally known to Him (and His in Spirit Form), restored to Him
now being physical!  and,
3)        Jesus' own view (how He wished to be perceived by men, as evinced by the way He presented and carried Himself
before the public, in spite of what He knew).  (One would expect to hear, from the realm of the purely demonic a different
tone, most "dissonant"—but, no!  Even their witness serves to confirm this Chief of the handiworks from the Almighty's mitts,
being as it were a bonus at the very least in His celestial consonance!