The Morality of Mystery
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In the digital age of mass information and social media, the cultural values of openness, sharing one’s truth, expressing one’s feelings, and sticking up for oneself have begun to drown out other important values that keep these supposed virtues in check. Patience, reflection, nuance, restraint, and the like are scarce, but perhaps none are rarer than mystery and/or discretion. After reconsidering discretion in the framework of the Christian worldview, this article will argue that mystery is not always a problem in need of solving, but a much-needed biblical and theological virtue characteristic of and encouraged by the ultimate good (God himself). As mystery, rightly understood, is morally good, employing it in today’s world of total transparency will go a long way in flattening the curve of caustic commentary that is currently inhibiting human flourishing.
The God of Mystery
Christian theism has long celebrated God as a personal being who has revealed himself by means of the world he created (Rom 1:18-20), the Scriptures he breathed (2 Tim 3:16-17), and in the Word made flesh (Jn 1:1-4; Col 1:15). Hebrews 1:1-2 highlights these methods of revelation when it says “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.” Though the fallout of Spinoza’s radical transcendentalizing, Newton’s deistic cosmological dualism, and Kant’s disjunction between the noumenal and phenomenal has recently called into question God’s ability to speak and even then in a way that human beings could intelligibly discern, an even more recent resurgence in trinitarian theology and developments in speech act theory has provided Christians newfound confidence in divine revelation via robust theological and philosophical considerations.[1] That said, one of the things that has been divinely revealed is that God has not disclosed everything (not even close). This does not betray incompleteness or insufficiency on his part, but a character choice he has made in keeping with his goodness.
For instance, mysteries permeate scripture. Often mysteries are introduced by God through confusing visions and solved in prophecies (Dan 2:18, 19, 27, 28, 29, 30, 47; 4:9; Rev 1:20; 17:7). In other cases, important theological quandaries previously left unexplained are elucidated (Rom 16:25; 1 Cor 15:51; Eph 1:9; 3:3, 4, 9; 5:32; 6:19; Col 1:26, 27; 2:2; 1 Tim. 3:16). While God is free to solve mysteries as he wills and, on some occasions, desires his solutions to be shared (Rom 11:25; Col. 4:3), often explanations are reserved for a select group and not disclosed to everyone (Mt 13:11; Mk 4:11; Lk 8:10). Still, some mysteries are left unsolved (Eccl 7:24; Dan 12:4; Rev 10:4).
Running complementary to the theme of mystery is the motif of concealment. One of the first actions taken by God on behalf of humanity following their creation involved the production of garments to cover the nakedness of Adam and Eve following the fall in the Garden of Eden—‘’the Lord God made garments of skin for Adam and his wife, and clothed them” (Gen 3:21). These concealing coverings are no small matter. Earlier in the narrative, immediately upon eating the forbidden fruit, the text reads, “Then the eyes of both of them were opened, and they knew that they were asked; and they sewed fig leaves together and made themselves loin coverings” (Gen 3:7). Something about the sin of this first couple (a sin which came after being tempted to be like God and involved eating from the tree of knowledge of good and evil) rendered them unable to cope with the juxtaposition of how God created them and the surrounding world they broke. This sent them hiding and clamoring for relief in crudely fabricated rags. Out of his abundant grace, God provided Adam and Eve with an upgraded wardrobe that covered their nudity and, more importantly, their shame, allowing them some measure of respite from their debilitating preoccupation with their naked bodies. By keeping certain things hidden, mankind was able, at least in part, to live with the knowledge they had illegitimately obtained. Here, concealment and subsequent mystery proves to be a good graciously offered by God.
Later, the God-Man is shown concealing himself and leaving certain statements or actions unexplained. For example, after Jesus performed many miracles and foreshadowed his death, Luke 9:45 states, “But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement.” In one episode of his ministry, immediately upon confirming that he was the Messiah, Jesus instructed his disciples not to tell anyone (Mt 16:20; Mk 8:29-30; Lk 9:20-21). Sometimes Jesus asks those who received a word/miracle from him not to share it with others (Mt 8:1-4; Mk 1:40-44; Lk 5:12-15). There are even examples of Jesus concealing himself entirely (Lk 4:30; 24:13-35; Jn 5:13). The accounts of his life are also incomplete, leaving much a mystery. John’s remarks at the end of his gospel are telling—“And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written” (Jn 21:25). Though possible motivations behind these examples and interpretations of their meaning run the gamut, one thing is for certain: Christ did not endorse unchecked transparency and at times chose to remain, in part, hidden.[2] His discretion is utilized in many different settings for the purpose of accomplishing the will of the Father in the divinely prescribed way and time.[3]
Pervasive mystery and concealment in the scriptures by both the Father and the Son are not just activities in which God engages, but are indicative of who God is (at least in part). As John reveals, “No one has seen God [that is, the Father] at any time…” (Jn 1:18). This is probably because, as God tells Moses, “no man can see Me and live!” (Exod. 33:20). This is why Job concludes, “Were He to pass by me, I would not see Him; were He to move past me, I would not perceive Him” (Job 9:11)[4] and why John declares “No one has seen God [the Father] at any time…;” (1 John 4:12). After all, is not God [the Father] “spirit”?[5] are not his ways higher than our own?[6] Again, while God certainly discloses himself in the world, his word, and the Word made flesh, there is still much about him that remains a mystery. If God is the ultimate good,[7] then even this personal attribute ought to be considered a moral value when appropriately understood and applied.
The Virtue of Mystery
Thankfully, not only does the Christian worldview offer an explanation for the moral value of mystery as rooted in God himself, it is also equipped with instructions on how to appropriately endorse discretion in the world. Such applications are found in (though certainly not limited to) the wisdom literature of the Old Testament. Proverbs 12:16 suggests that the wise are those who keep quick reactions to offence to themselves (“a fool’s anger is known at once, but a prudent man conceals dishonor”). Proverbs 12:23 teaches that it is actually prudent to conceal knowledge and not overshare (“A prudent man conceals knowledge, but the heart of fools proclaims folly”). According to Proverbs 17:9, this aforementioned principle is especially important concerning the transgressions of others (“He who conceals a transgression seeks love, but he who repeats a matter separates intimate friends”). These helpful maxims (and many others) are compliant with the character and nature of God[8] who is himself mysterious and has chosen to withhold certain things from his creation. He offers this advice so that moral beings can enjoy the kinds of interpersonal relationships that contribute to flourishing which, in and of itself, is good.
Unfortunately, the world is happily exercising the inverse of these virtues and suffering as a result. At no other time in history has it been easier or rendered more efficient to communicate with large numbers of people and share what is on one’s mind. While this may prove good in some ways, it is exceedingly bad/wrong when this ability transgresses the God-given principles of discretion outlined above. The immediacy with which people react to the latest polarizing post, the unchecked openness with which people share everything they are thinking and feeling, the expediency with which people betray a confidence, and the gleeful alacrity with which people expose/share the failures of an interlocutor or presumed enemy is staggering. These proclivities run contrary to the character and will of God who himself enjoys mystery, is himself mysterious, and encourages people to keep certain things to themselves. Unchecked transparency, unnuanced reporting, uninhibited sharing is ungodly and has contributed to a multiplicity of moral ills brought on by increased polarization, anxiety, shame, bullying, etc. Many would do well to put the garments God has provided back on by reconsidering and applying the virtue of mystery. Like Adam and Eve, we continue to prove that we are unable to adequately cope with the broken world around us without adorning the protective coverings of concealment that God has graciously provided, in our case, in his word.
Neil Armstrong once said, “mystery creates wonder and wonder is the basis of man's desire to understand.” Perhaps what the world needs is not more information or more commentary. Perhaps it needs more mystery. After all, God, the ultimate good, both encourages it, endorses is, and is, at least in part, mysterious. Therefore, according to the Christian worldview, to exercise discretion is to follow his example and that is a good thing both for oneself and others.
Jeffrey Dickson, PhD studied Theology and Apologetics at Liberty University where he now serves as an adjunct professor of Bible and theology. Dr. Dickson is also the senior pastor of Crystal Spring Baptist Church in Roanoke VA where he lives with his wife Brianna and their children.
[1] For a compelling discussion of this modern affront to classical theism see John Morrison, Has God Said? Scripture, The Word of God, and the Crisis of Theological Authority (Eugene, OR: Pickwick, 2006), 7-110. See also Nicholas Wolterstorff, Divine Discourse: Philosophical Reflections on the Claim that God Speaks (New York: Cambridge University Press, 1995) and Kevin J. Vanhoozer, Is There Meaning in This Text? The Bible, The Reader and the Morality of Literary Knowledge (Grand Rapids, MI: Zondervan, 1998).
[2] Consider other examples of God remaining hidden/mysterious: 1) his glory was hidden behind the veil in the Holy of Holies of the Old Testament, 2) He often proves reticent in seasons of discipline or judgement (especially in the intertestamental period), 3) Jesus’ ascension and the sending an invisible helper following his resurrection, 4) Jesus’ choice to speak in cryptic parables requiring his own interpretation.
[3] One example of this is in John 8:59 where Jesus disappears to escape a premature death by stoning. Given that it was not his appointed time this concealment allowed Jesus to continue following God’s will in the way set before him.
[4] See also Job 23:8-9.
[5] See Jn 4:24.
[6] See Isa 55:8-9.
[7] This article assumes the goodness of the Christian God and is not prepared to make a case for this. That said, for such a case, see Robert Adams, Finite and Infinite Goods (New York: Oxford University Press, 1999) and David Baggett and Jerry Walls, Good God: The Theistic Foundations of Morality (New York: Oxford University Press, 2011).
[8] “It is the glory of God to conceal a matter; to search out a matter is the glory of kings” (Prov 25:2).
