What is the mystery of faith?

It may be worth while to remark that "mystery," as it never means what is unintelligible, so it is never applied to an institution or sacrament. "Stewards of the mysteries of God" means those called and responsible for bringing out the special truths of Christianity. Baptism and the Lord's Supper are never so described; and the term cannot be with propriety predicated of them as rites but at most only of the truths represented by them. Deacons, however, are not called "stewards" of the mysteries of God, though they must hold the mystery of the faith in a pure conscience, that is, the distinctive truth of Christianity. Of course the Old Testament abides of divine authority for every conscience and of exceeding value for every Christian. But we have further revelation in the New Testament, and that of truth wholly unknown to saints before Christ. "The mystery of the faith" expresses the truth which had never been revealed before, the general system of that which is commonly called Christianity beyond what was known of old, though of course confirming it in the most interesting manner and in the highest degree. That truth deals with the conscience in the closest way and purges it.

But it is also possible that high truth might be held with habitually low practice. This could not be in a deacon as it is unworthy of any Christian. He was called to hold the mystery of the faith "in a pure conscience." Others might not be able to judge directly of the state of his conscience, but an irregular walk is the clearest proof that a man's conscience cannot be pure. Where that was evident, it was permitted, yea incumbent, to judge this.

Even here there was to be care in the gradual introduction of deacons to their duties: "and let these also first be proved, then let them serve as deacons, being blameless." Proving them first might bring out their unfitness for the work; for there are many saints even, who cannot bear a little brief authority, and that which outwardly raises such soon exposes to moral degradation. To walk blamelessly in the least of such new duties was no small testimony of their fitness to serve in all.

Having stated this plainly, the apostle next gives us to know what in very deed the truth is, and why it is called "the mystery of godliness." The truth inscribed as a whole consists of that great mystery. It goes far beyond the accomplishment of Old Testament prophecy. "Mystery" does not in scripture mean something inexplicable or unintelligible, but that which could not be understood without God's revelation in the N.T. The O.T. scriptures properly speaking do not contain mysteries, though alluding to them (as in Deut. 29:29). It is in the New Testament from its first part to its last, where we hear of mystery — so much so, that those who are ministers of grace now are called stewards of the mysteries of God (1 Cor. 4:1). Some people have long been disposed to make mysteries of the sacraments: but such is never the meaning of the word in scripture. It was a spurious force put upon it when the truth got perverted, and men turned to fables. Mysteries are New Testament revelations — truths which God in the Old Testament reserved to Himself, but which are now revealed in the New Testament. So in this chapter, ver. 9, the apostle speaks of the mystery of faith, — "Holding the mystery of the faith in a pure conscience." What God has revealed through His own Son by the Spirit is for faith now to receive. The test is not the past but the present call of God.

The Old Testament in general treats of a state of things when people would see and know what God says and does: so it was of old, and so it will be in the glorious days to come. Far beyond is the case now. As Christians we are called to believe and confess what we do not see and can not know by our mind merely, but what God has revealed by His Spirit (1 Cor. 2:6-12). It is therefore called "the mystery of the faith." But here is another remarkable expression. It is called "the mystery of godliness:" "And without controversy great is the mystery of godliness." How is it then that the Spirit of God calls the truth the mystery (i.e. secret) of godliness (i.e. practical piety)? "The faith" and "godliness" are thus bound up indissolubly with "the mystery" here revealed. There is nothing so practical as the truth of Christ; and all practice which flows not from it is vain. The law demanded, but gave not power any more than life. Christ is the life as well as the truth; and the Holy Spirit honours faith in Him risen with power.

Again, the mystery is no longer "hid in God;" it is divulged. You must always bear this in mind when you read about the mystery, that it is now revealed and nothing left in the dark. The secret is set forth in the light of God, and the simplest Christian is expected to receive it. So Christ said to His disciples, "To you it is given to know the mysteries of the kingdom of heaven." All other mysteries of God are given to be known in a similar way. Can words more completely dissipate the prevalent idea that mystery means something incomprehensible, which piety dares not to pry into — at least while here on earth in time? By the Lord and the Spirit acting through the apostles in the N.T. the mysteries of God are given for us to receive and understand and enjoy them.

Deacons, who concerned themselves with looking after the outward matters of the assembly also required to be “grave, not double tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience.” They were not called upon to minister the mystery of the faith, but they were required to hold it, and with a good conscience. The faith had to manifest itself in their lives, which was the evidence that it was held in the conscience.

The faith is a great secret from God, although written in indelible letters on the pages of Scripture for all to read. What God has now revealed in the Gospel was largely secret till Christ took His place on high. Life and incorruptibility were not brought to light until the risen Christ sent forth the Gospel. The place the Gentiles were to have in divine blessing; the place the Son of God was to occupy as Head over all things; the call of the church, and many other truths were secret till Christ sent His Spirit to reveal them; and they are still a mystery to the man of the world. Only those who have trusted Christ know the mystery of the faith; and this we are to hold, whether deacons or not, with a good conscience.

When writing to Timothy, Paul instructs that one of the features of a deacon was to hold “the mystery of the faith in a pure conscience” (1 Tim. 3:9). The faith of the Gospel is one of the deep secrets of God in to which the believer in Christ has been brought, and it has been given to us that our whole life might be affected by it. By the faith of Christ we have been saved; it brings to us divine knowledge in which the soul can live and rejoice, but it is to control our thoughts, words and actions, so that we might be here for the will and pleasure of God. One who looked after temporal matters in the assembly of God required to be walking according to the truth of the Gospel.

More particularly here is "the mystery of faith" — "the mystery of godliness," which the apostle brings before us. The foundation of it all is "He Who" was manifested in flesh. Before the Son of God was sent from heaven, born of woman, born under law, no such manifestation was possible. The Word became flesh and dwelt among us (and we beheld His glory, glory as of an Only-begotten with a Father) full of grace and truth (John 1:14). He was thus also mediator unique of God and men, Christ Jesus a man, man as truly as any, but altogether different from any even in respect of the nature He derived from His mother. God prepared Him a body (Heb. 10:5). "The holy thing that shall be born shall be called Son of God."

Further, what more indispensable for practice? For we may observe that being here called "the mystery of godliness," it is inseparable from true proper christian piety. How can truth be "the mystery of godliness?" You can easily understand the mystery of the "faith;" but why is it called the mystery of "godliness?" Because the Holy Ghost will not allow that "godliness" or christian piety can be without the truth, nor that the truth can be received in the love of it without producing godliness. The truth implies living Godward.

(V. 9). Further, they were to be marked by “holding the mystery of the faith in a pure conscience.” To hold correct doctrine is not enough. Orthodoxy without a pure conscience would indicate how little the truth has power over its possessor; hence how powerless such would be to affect others.

(V. 10). Moreover, the deacons must be those who have been tested and proved by experience to be blameless in their own conduct and thus capable of dealing with matters that would of necessity come before them in their service.

The deacons, then, are to be "grave, not double-tongued, not given to much wine, not seeking gain by base means;" and while not absolutely, as in the case of an elder, needing to be "apt to teach," yet must hold "the mystery of the faith in a pure conscience." Faith and conscience are thus to be joined together, as we have already seen. Mere orthodoxy is incompetent everywhere. If the conscience is not under the authority of the truth, the truth can only be a burden to one instead of the blessing that it should be. The deacons, also, were to be men who had been tested, and had abode the test. They were to be entrusted with things which manifestly have their power of temptation even among Christians. They are to be first proved, and then to minister as those without blame and who have approved themselves. The wives are mentioned also in a special manner here, as not in the case of the elder, which has also, no doubt, to do with the relative characters of the two offices. The wives were to be "grave, not slanderers, sober, faithful in all things." The deacons, too, were to be "husbands of one wife, conducting their children and their own houses well." We are reminded of Philip's daughters who were prophetesses, when Philip himself had risen to a larger sphere of labor than that which was his at Jerusalem in the first place. In this way they would "acquire for themselves a good degree," they would be helped in helping, and find boldness also in the faith in Christ.

However, even for temporal matters, it is essential that one should have spiritual qualifications, for he is responsible to act with fullest integrity and proper care for the interests of the assembly. The requirements of a deacon are similar therefore to those of an elder, except that it was not necessary that he be an elder man or have special experience; but he must be of solid character, not using his tongue in political maneuvering, controlling his appetite, not fond of money; holding the mystery of the faith in a pure conscience­ that is, that the truth of Scripture must have vital control in his conscience, thereby maintaining it uncontaminated. Time was first to be allowed to prove the character of the man, before giving him this work.

But it is also possible to be a child of God and yet do violence to the conscience. This, however, is a very dangerous state to get into, as we have already seen. It is necessary to have both faith and conscience in exercise if we desire to walk through this world with God. Three times over we get them together in the First Epistle to Timothy. In the first chapter he says that the end of the charge, which he enjoined Timothy to keep, and to impress upon the saints, was “love out of a pure heart, and of a good conscience, and of faith unfeigned.” Then again in the same chapter he says, “Holding faith, and a good conscience,” and tells him that some having put away the good conscience have made shipwreck of the faith. Then in chapter 3 he was to see that the deacons were “holding the mystery of the faith in a pure conscience.” The one is practically useless without the other. It is a great mistake, which some have fallen into, to make everything of conscience and nothing of faith; and it is as great a mistake, on the other hand, to make everything of faith and nothing of conscience. May we know how to hold both together in the fear of God!