Illustrating Humility in the Face of Divine Mystery
Humility, in a Christian context, is a state of mind that is pleasing to God and is considered a prominent grace [1]. It involves a recognition of one's own limitations and a proper understanding of one's place before God, especially in the face of divine mystery. This posture of humility is not merely a moral virtue but is deeply intertwined with theological understanding, particularly concerning God's nature and actions.
The Bible frequently highlights humility as a virtue. For instance, Psalm 147:6 states that the Lord lifts up the humble, and Isaiah 57:15 speaks of God dwelling with the contrite and humble in spirit [1]. Proverbs 16:18 suggests that humility precedes honor [1]. The New Testament further emphasizes humility, with passages like Romans 12:3 and 1 Peter 5:5 commending it [1]. Jesus himself serves as the ultimate example of humility, as declared in Matthew 11:29, where he describes himself as "meek and lowly in heart" [3, 5]. His humility was evident in his incarnation, taking on human nature, his birth, his subjection to his parents, his humble station in life, and his poverty [3]. He refused worldly honors and even washed his disciples' feet, demonstrating a servant's heart [3]. Philippians 2:6-8 describes Christ's profound humility in emptying himself and taking the form of a servant, even to the point of death on a cross [1, 3].
Humility is also necessary for the service of God, as indicated in Micah 6:8, which calls for walking humbly with God [5]. Those who are humble are regarded, heard, and delivered by God, and they enjoy His presence [5]. God lifts up the humble and exalts them, and they are considered greatest in Christ's kingdom [5]. Furthermore, humility is associated with receiving more grace [5].
One significant aspect of divine mystery that calls for humility is the very nature of God's wisdom and works. Calvin, in his commentary on Genesis, notes that the infinite wisdom of God is displayed in the admirable structure of heaven and earth, making it impossible for human capacity to fully comprehend or for human language to adequately describe [8]. This recognition of human limitation in understanding God's creation naturally leads to a posture of modesty and reverence [8].
The concept of divine mystery is explicitly mentioned in Scripture. For example, 1 Timothy 3:16 refers to "the mystery of godliness," which includes God being manifested in the flesh, justified in the Spirit, seen by angels, preached to Gentiles, believed in the world, and received up in glory [2]. This passage encapsulates profound theological truths about Christ that transcend full human comprehension. Similarly, 1 Timothy 3:9 speaks of "having the mystery of the faith in pure conscience" [6]. These "mysteries" are not meant to be entirely opaque but rather profound truths that require faith and a humble acceptance of their divine origin.
Proverbs 25:2 states, "It is the glory of God to conceal a thing secret: but the King's honour is to search out a thing" (Geneva 1599) [4]. This verse highlights a tension between God's prerogative to keep certain things hidden and humanity's desire to understand. Keil and Delitzsch interpret this proverb as suggesting that God's glory consists in presenting humanity with mysteries, thereby making them conscious of the limits of their knowledge and compelling them to acknowledge that "secret things belong unto the Lord our God" (Deuteronomy 29:29) [12]. This divine concealment serves to humble humanity, reminding them of their finite understanding in contrast to God's infinite wisdom [12].
Moses' encounter with God in Exodus 33:18, where he asks to see God's glory, illustrates this dynamic. Jamieson, Fausset & Brown describe this as one of the most mysterious scenes in the Bible, where Moses was granted a "splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit" [7]. The figurative language of "face, hand, back parts" underscores the ineffability of God's full glory and the necessity of divine accommodation to human limitations [7]. This encounter demonstrates that even the most privileged of God's servants can only apprehend a partial revelation of His glory, reinforcing the need for humility.
The historical development of Christian thought has consistently affirmed the need for humility in approaching divine truths. The early church fathers and later theologians, such as Augustine and Calvin, frequently emphasized the incomprehensibility of God and the limits of human reason in grasping divine mysteries. Calvin, for instance, argued that God committed the history of creation to writing through Moses to preserve the purity of doctrine, which might otherwise have been lost due to human carelessness [10]. This implies that even revealed truth requires careful and humble reception, as human understanding is prone to corruption and error.
Humility is also fitting when considering humanity's fallen state and God's redemptive work. Tyndale House notes that humility is appropriate given humanity's condition before God's kindness and love intervened, referencing passages like Ephesians 2:1-4 and Colossians 3:7 [9]. This perspective grounds humility not just in the face of God's incomprehensibility but also in the recognition of human sinfulness and dependence on divine grace.
The concept of "mystery" in the New Testament often refers to truths previously hidden but now revealed through Christ and the Gospel [2, 6]. However, even with revelation, these truths retain a profound depth that eludes complete human grasp, requiring faith and a humble spirit to accept them. Adam Clarke, commenting on Hebrews 1:1, describes the opening of the epistle as profoundly dignified, presenting the infinite God not merely in His essential attributes but in the manifestations of His love through revelation, preparing the way for His Son [11]. This process of divine revelation, unfolding over time, still points to the vastness of God's plan and being, demanding a humble posture from those who seek to understand it.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Humility — A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22). Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the way to honour (Prov. 16:18), and that the greatest promises are made to the humble (Ps. 147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a "great paradox in Ch”
- I Timothy “I Timothy 3:16 (Geneva1599) — And without controuersie, great is the mysterie of godlinesse, which is, God is manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glorie.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Humility of Christ, The — Declared by himself -- Mt 11:29. Exhibited in his Taking our nature. -- Php 2:7; Heb 2:16. Birth. -- Lu 2:4-7. Subjection to his parents. -- Lu 2:51. Station in life. -- Mt 13:55; Joh 9:29. Poverty. -- Lu 9:58; 2Co 8:9. Partaking of our infirmities. -- Heb 4:15; 5:7. Submitting to ordinances. -- Mt 3:13-15. Becoming a servant. -- Mt 20:28; Lu 22:27; Php 2:7. Associating with the despised. -- Mt 9:10,11; Lu 15:1,2. Refusing honours. -- Joh 5:41; 6:15. Entry into Jerusalem. -- Zec 9:9; Mt 21:5,7. Washing his disciples' feet. -- Joh 13:5. Obedi”
- Proverbs “Proverbs 25:2 (Geneva1599) — The glorie of God is to conceale a thing secret: but the Kings honour is to search out a thing.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Humility — Necessary to the service of God -- Mic 6:8. Christ an example of -- Mt 11:29; Joh 13:14,15; Php 2:5-8. A characteristic of saints -- Ps 34:2. The who have Regarded by God. -- Ps 138:6; Isa 66:2. Heard by God. -- Ps 9:12; Isa 10:17. Enjoy the presence of God. -- Isa 57:15. Delivered by God. -- Job 22:29. Lifted up by God. -- Jas 4:10. Exalted by God. -- Lu 14:11; 18:14. Are greatest in Christ's kingdom. -- Mt 18:4; 20:26-28. Receive more grace. -- Pr 3:34; Jas 4:6. Upheld by honour. -- Pr 18:12; 29:23. Is before honour -- Pr 15:33. Leads to riches, honour, ”
- I Timothy “I Timothy 3:9 (Geneva1599) — Hauing the mysterie of the faith in pure conscience.”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 33:18: I beseech thee, show me thy glory--This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively. Next: Exodus Chapter 34”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.1: Argument. Since the infinite wisdom of God is displayed in the admirable structure of heaven and earth, it is absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity. For while the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them. As he, however, deserves praise, who, with modesty and reverence, applies himself to the consideration of the works of God, although he attain le”
- Titus (Protestant academic) “Tyndale House on Titus 3:3: 3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.3: known through the ancient and perpetual tradition of the Fathers. Yet, since nothing is more easy than that the truth of God should be so corrupted by men, that, in a long succession of time, it should, as it were, degenerate from itself, it pleased the Lord to commit the history to writing, for the purpose of preserving its purity. Moses, therefore, has established the credibility of that doctrine which is contained in his writings, and which, by the carelessness of men, might otherwise have been lost. I now return to the design o”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 1:1: God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son”
- Proverbs (Lutheran) “Keil & Delitzsch on Proverbs 25:2: It is characteristic of the purpose of the book that it begins with proverbs of the king: It is the glory of God to conceal a thing; And the glory of the king to search out a matter. That which is the glory of God and the glory of the king in itself, and that by which they acquire glory, stand here contrasted. The glory of God consists in this, to conceal a matter, i.e., to place before men mystery upon mystery, in which they become conscious of the limitation and insufficiency of their knowledge, so that they are constrained to acknowledge, Deu 29:28, that "”