Balancing Human Understanding with Divine Mystery in Theology
The concept of balancing human understanding with divine mystery is deeply rooted in biblical theology. The apostle Paul frequently refers to the "mystery" of God's plan, particularly in relation to the union of Christ and the church (Ephesians 5:32) [1]. This mystery is not something to be fully comprehended by human intellect but rather acknowledged and revered.
In the biblical context, a "mystery" refers to a truth that was previously hidden but is now revealed through divine revelation. Easton's Bible Dictionary defines it as "a truth undiscoverable except by revelation, long hid, now made manifest" [2]. Examples include the calling of Gentiles into the Christian church (Ephesians 1:9-10; 3:8-11; Colossians 1:25-27) and the union between Christ and his people (Ephesians 5:31-32) [2].
The Bible acknowledges the limitations of human understanding when approaching divine matters. Job 11:7 rhetorically asks, "Can you fathom the deep things of God or discover the limits of the Almighty?" [3], highlighting the impossibility of fully grasping God's nature and plans. This theme is echoed in the concept of "revelation," where God chooses to unveil certain truths to humanity, as seen in the writings of Paul and the nature of the Scriptures themselves [4].
Theological traditions have grappled with the balance between human understanding and divine mystery. The Reformed tradition, as represented by Calvin, emphasizes the importance of clear perception and assurance in understanding divine truths, while also acknowledging the need for spiritual illumination [6]. In contrast, the Methodist/Wesleyan tradition, as seen in Adam Clarke's commentary, tends to focus on the experiential and practical aspects of faith, sometimes highlighting the limitations and potential misuses of spiritual gifts like speaking in tongues [7].
The Baptist/Reformed tradition, exemplified by John Gill, underscores the mysterious nature of the Gospel, pointing out that doctrines like salvation through a crucified Christ are considered foolishness by human wisdom but are revealed through divine wisdom [8]. This tradition also emphasizes the role of revelation in understanding the mystery of Christ and the Gospel (Ephesians 3:3; Colossians 1:26) [9, 10].
The tension between human understanding and divine mystery is not a contradiction but a dialectical relationship. On one hand, human intellect and reasoning are valued as gifts from God, enabling believers to grasp certain aspects of divine truth. On the other hand, the depth and richness of God's nature and plans exceed human comprehension, necessitating humility and reliance on divine revelation.
In theological inquiry, this balance is maintained by acknowledging the role of mystery alongside the pursuit of understanding. The Scriptures themselves model this balance, providing clear teachings on salvation and the nature of God while also pointing to the unfathomable depths of divine wisdom (Job 28:12-27) [5]. Theological traditions that emphasize both the clarity of Scripture and the mystery of God's ways reflect this biblical balance.
Sources
- Ephesians “Ephesians 5:32 (BSB) — This mystery is profound, but I am speaking about Christ and the church.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Mystery — The calling of the Gentiles into the Christian Church, so designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead (1 Cor. 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1 Cor. 13:2); the union between Christ and his people symbolized by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven stars and the seven candlesticks (Rev. 1:20); and the woman clothed in scarlet”
- Job “Job 11:7 (BSB) — Can you fathom the deep things of God or discover the limits of the Almighty?”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation — An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Rev”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 28:12: Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pro 8:23, Pro 8:27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated. understanding--insigh”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 30.3: of God, when we embrace it with one consent; for peace and agreement with men flow forth from that fountain. Riches of the assurance of understanding. As many, contenting themselves with a slight taste, have nothing but a confused and evanescent knowledge, he makes mention expressly of the riches of understanding . By this phrase he means full and clear perception; and at the same time admonishes them, that according to the measure of understanding they must make progress also in love. In the term assurance , he di”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:2: For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching. Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored th”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 2:6: But we speak the wisdom of God,.... Not of men, not of the wise politicians, the learned philosophers and Rabbins; that which human wisdom has no hand in forming, nor in revealing, nor in propagating, and which is disliked and disapproved of by it: the Gospel is the sole produce of divine wisdom, and in which there is a glorious display of it; even in those doctrines which are the most charged with folly, as salvation by a crucified Christ, justification by his righteousness, pardon by his blood, satisfaction by his sacrifice, &c. in a mystery; it is mysteriou”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 3:3: How that by revelation he made known unto me the mystery,.... Or "is made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints' union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, ”
- Colossians (Baptist/Reformed) “John Gill on Colossians 1:26: Even the mystery which hath been hid from ages and generations,.... This is said, as explanative of the word of God; signifying that he did not mean the Scriptures in general, which are the word of God, and every part of them; some part of which is historical, another prophetical, another practical, and another doctrinal; nor the law, which also is the word of God, but the Gospel, called "the mystery", as it often is; because it contains things, which, though revealed, are mysteries to a natural man; and even to enlightened persons, who have the clearest view of t”