MYSTERY (μυστήριον, G3696). The counsel of God, unknown to man except by revelation, esp. concerning His saving works and ultimate purposes in history. Among the significant passages are: Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 15:51; Ephesians 1:9; 3:3f., 9ff.; 5:32; Colossians 1:26f.; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5ff. The word occurs in LXX in Daniel 2:18f., 27ff.; 4:6 as a tr. of the Aram. רָז, H10661, רָזָ֥א. RSV renders it “secret” in the gospels.

1. Introduction. Including LXX of Daniel, the term occurs over thirty times in the Bible. In none of the passages is its use merely casual. On the contrary, it is a carefully chosen term of significance for Biblical theology. It is relevant to such major topics as revelation, eschatology, ecclesiology, and Christology. Since it is also a significant term in pagan and Jewish religion, it is extremely important that if its interpretation in Biblical contexts is to be informed by its non-Biblical usage, such data be precise and judiciously applied.

2. Background

a. Issues. The quest for historical and semantic precedents as an aid to Biblical interpretation, and the general study of comparative religions, have resulted in considerable discussion over the meaning of the term. The obvious fact that Christianity was contemporaneous with, and challenged by, the so-called “mystery religions,” has naturally caused scholars to probe the pagan concept of mystery as a background to NT usage. For some time, however, the limitations of this pursuit have been recognized, and attention has turned to Sem. parallels. A combination of sound methodology and adequate data is required. Further, the interpretation of the Biblical term must be derived primarily from exegesis of the passages involved. The basic meaning of these passages is clear enough from the respective contexts to prevent over-dependence on non-Biblical frames of reference.

b. Secular and pagan. Relevant secular occurrences are rare. The very nature of the word attracts it mainly to discussions on the issues of life, which are basically religious and philosophical. (Bornkamm [see bibliography below] provides source references.) Conversely, in the apocryphal books of Judith and Tobit, the term is used in a secular sense (Judg 2:2; Tobit 12:7, 11), referring to the secret counsel of the king. While direct connection is unlikely, there is an interesting similarity between the “king’s mystery” in Tobit and the “mystery of the kingdom” in Matthew.

The “mystery religions” offered the initiates a religious awareness and experience not enjoyed by others. This was imparted at the initiation and possibly in later stages. It has been a natural supposition that the contemporary idea of a mystery or secret revealed only to initiates should find its way into Christian thought. This supposition was apparently supported by other alleged parallels between Christianity and these cults. The supposed parallels may be challenged, however. (See Mystery Religions.) Further, while the term “mystery” is common in the NT, related terms, such as μύστης, μυστικός and μυσταγωγός are never used. (See A. D. Nock.) The stress in the NT is not on a mystery hidden from all but a select few initiates, but on the revelation of the formerly hidden knowledge. The term also lent itself to philosophical and gnostic usage, and could not be considered the distinctive property of any one system or belief. It occurs throughout contemplative lit., from Plato (e.g. Symposium 249e) to the Hermetic lit. (Poimandres 16).

Later writers have further maintained that the ample usage of the term in Jewish lit. causes alleged pagan parallels to lose their significance. R. E. Brown has concluded from his extensive research in the Sem. materials that Gr. parallels need not be seriously considered. Nevertheless, while pagan concepts and cultic meanings have not penetrated NT thought, the widespread occurrence of the term indicates its significance as an expression of the quest for the meaning and purpose of life. The problems of evil and suffering, and the frustrations of man’s finitude, cause men in all cultures to seek illumination.

c. Jewish. If the hypothesis of influence from the mystery cults is wanting, what can be concluded from the usage in the lit. of Judaism? The passages in Daniel referred to above stress the contrast between Daniel and the pagan seers. Only the true God knows and reveals the future, and He reveals such to His chosen prophet. It is noteworthy that the word רָז, H10661, used here is found again in the vocabulary of Qumran (see below). The term occurs twelve times in LXX of the Apoc. and frequently in the Pseudep., showing that there is adequate Jewish precedent for its use in the NT. Some of these passages may show an awareness of the mystery cults, in particular Wisdom of Solomon 6:2, where it is stated that God’s truth is not confined to a group of mystae. Other contexts are clearly far removed from such concerns, and deal with the creative and providential decrees of God (e.g. Enoch 41:3). Still others, some perhaps contemporary with Christianity, deal with what is known as the problem of evil, and with God’s chosen way of future judgment and vindication (e.g. Enoch 68:5; 103:2; 2 Baruch 81:4; 4 Ezra 14:5). The Son of man will be revealed and will express the hidden counsel of God in the day of judgment (Enoch 48:7; 51:3; 62:1f.).

This concern with future vindication was also developed in the lit. of Qumran. Among the DSS, the commentary on Habakkuk provides a prime example of the sect’s attitude to revelation. Taking the word רָז, H10661, secret or mystery (cf. Daniel), the commentary purports to provide an interpretation (pesher) of the mysteries and of all the prophetic symbols, which supposedly found their fulfillment in that sect. An example is found in the commentary on the familiar words “so he may run who reads” (Hab 2:2), which are said to refer to the sect’s “Teacher of Righteousness to whom God has revealed all the secrets of the words of his servants the prophets” (1 Qp Hab 7:1-5).

The universe and the affairs of both men and angels are under the sovereign providence of God, whose ways, known only by revelation, are wonderful (1QS 11:3-8; 1QH 13:13f.). At Qumran there existed also a strong dualistic persuasion which pitted the counsel of God against that of the spirit of evil. The mysteries seem in some cases to be related to the devices and fate of the evil beings who reject the mysteries and counsel of God (1QS 4:18). There is a mystery pertaining to evil (“iniquitous mysteries,” 1QH 5:36), which concept may be relevant to the exegesis of 2 Thessalonians 2:7.

R. E. Brown has also observed the occurrence of the word סﯴד, H6051, “counsel.” It is his particular theory that this word is related to the concept of the mystery, and that in the OT it refers to a heavenly “council” wherein the conduct of the world is discussed. The prophets are, as it were, given access to the decisions of the council. In the Scrolls (1QS 4:1) it is, however, the evil counsel of Belial that is mentioned. One need not decide completely on Brown’s conclusions to recognize that the prophets were indeed granted knowledge of God’s counsel in advance of His acts (Amos 3:7). To associate the word “mystery” with the decrees of God is a thoroughly Biblical concept and basic to NT usage. Further, the conflict in the Scrolls between calculated evil and God’s benign will constitutes another expression of the problem of evil, which is relevant to the NT use of the term “mystery.”

To what extent the NT authors were aware of any of the lit. or beliefs surveyed thus far is difficult to say. However, where the uses of the term in Jewish and in pagan lit. differ significantly in meaning, the Jewish usage should take precedence as being more closely related to (and more consistent with) NT usage. Inasmuch, however, as the very meaning of the word in the Scriptures signifies divine revelation, the only certain canon of interpretation is to derive the basic meaning of the word from its Biblical context.

3. Interpretation of significant passages

a. The gospels. The context in Matthew 13:11; Mark 4:11; Luke 8:10 is twofold: the inability of unbelievers to understand the mystery in its parabolic form, and the issue of the reign of God. These constitute two basic aspects of mystery, man’s sin and ignorance, and the revelation of God’s sovereign decrees. The first problem was expressed in Isaiah 6:9f. It may be noteworthy that in this prophetic context, there is also an expression of the counsel of God (“Whom shall I send; who will go for us?” v. 8), a participation of the prophet in this dialogue, and the question, “How long, O Lord?” (The element of waiting is important in the mystery passages.) It should be observed also that the mystery of God is not capriciously hidden, but is withheld from those who are disposed to reject it anyway. Further, the revelation itself is a sovereign act of grace: “To you it is given to know the mystery.” So also God made His ways known to Moses, but spoke to others in enigmas (Num 12:8; LXX, cf. 1QS 3:20-23; 2 Bar 81:4).

The meaning of the mystery of the kingdom is open to some diversity of interpretation. It is useful to bear in mind that one aspect of Jewish thought on the kingdom is the subjugation of all evil. Conversely, one aspect of the mystery is the persistence of evil in God’s world. Therefore, one of the teachings of the kingdom parables seems to be that, unlike Jewish speculation, the kingdom, in its present form, coexists with evil.

b. Romans. The problem of evil is apparent also in the context of Romans 11. The present state of Israel is, however, temporary. God will work in human affairs to bring about His gracious will for Israel (vv. 17-26). This interim period of Israel’s hardening is a mystery (v. 25). Indeed, part of God’s mystery, long hidden but now revealed, concerns how He will bring about obedience to the faith, to His own glory, through Christ (Rom 16:25ff.).

c. First Corinthians. No human rhetoric or sophistry is capable of declaring God’s mystery, according to 1 Corinthians 1:18-2:16. The mystery, however, is not hidden, but revealed. What no eye has seen God has revealed. Once again the mystery concerns human history and the power of evil. It was decreed before the ages began, and the rulers of this age could not discern it. There is a significant connection here between God’s mystery, His decrees, and His wisdom. This wisdom is imparted to the teleoi, a word which referred in the mystery religions to the initiates. Here, however, the background is more likely the familiar tāmîm, used in the OT and Jewish lit. to describe devout mature believers (cf. 1QS 4:22; Luke 1:6).

1 Corinthians 15 further stresses the transcendence of divine wisdom and power over fleshly limitations. The mystery here relates to the newness of the spiritual body, a matter, like other mysteries, known only by revelation and received by faith. The familiar problem of evil, as it relates to death, and the element of apparent delay also find expression. The expected moment comes suddenly, at the end times, which are the focal point of mysteries.

The remaining uses of the term in 1 Corinthians are in 13:2 and 14:2, where it apparently refers in general to inspired utterances of divinely revealed truths. The whole context of 1 Corinthians 12 and 13 is concerned with the charisma which transcend human limitations, and the proclamation of mysteries properly belongs in this category.

d. Ephesians, Colossians, 1 Timothy. The entire letter to the Ephesians is an exposition of the counsel of God and His mystery. The first ch. is interspersed with expressions conveying the idea of divine purpose (“chose,” “destined,” “will,” “purpose,” “counsel,” etc.). Thus the “mystery of his will” (1:9) is an appropriate expression. In the fullness of time (note again the element of delay and expectation), all things will be brought into an orderly and meaningful relation to Christ. The present chaotic disorder will be ended, but during this time of waiting it is only by a spirit of wisdom and revelation that one may understand this “hope” (1:18). Meanwhile, God is working out His mystery: by grace (2:8-10), divinely revealed (3:2f.), through Christ (3:4), in the Church (3:9f.), which is composed of Jews and Gentiles in one body, a mystery not previously so revealed (3:5f.). The word “mystery” appears in all these passages, and is associated in 3:9f. with the wisdom of God (cf. 1 Cor 1 and 2) and with oikonomia, i.e., God’s administrative plan. The concept of an orderly divine sequence of saving acts and of a meaningful consummation of history is thus introduced. Since oikonomia also is used to describe Paul’s stewardship within God’s administration, it is not difficult to see why Paul considers his preaching of the Gospel to be linked with the mystery itself (6:19; 1 Cor 4:1; Col 4:3).

Not only does Paul preach the mystery, but he also bends every effort by God’s grace to present men mature in Christ (Col 1:28f.). The reason is that the mystery centers in Christ, and it is in Christ that the future final glorious revelation of the mystery will be realized. The unseen presence of Christ in the Church is the hope of this glory (1:26f.). Indeed, the mystery is not only “of God” but “of Christ” (2:2).

Since mystery is related to the perception by faith of God’s saving work in history, and since Christ is the agent and center of God’s mystery, the creedal statement (1 Tim 3:16) is called the “mystery of godliness” (“of our religion” [RSV], cf. “mystery of the faith” in 3:9). The verbs represent the lang. of mystery: “manifested,” “vindicated,” “seen,” “preached,” “believed,” “taken up (in glory).”

It is generally held that “mystery” in Ephesians 5:32 is used to signify the allegorical meaning of Genesis which is here explained. This usage of the term is found later in patristic lit. Likewise the mystery is said to designate the symbols used in Revelation 1:12-20. While this may be true, one must not ignore the fact that in both contexts Christ and the Church are the subjects, consistent with the mystery passages in Ephesians (1:9-6:19) and Colossians (1:26, 27-2:2; 4:3). The term may, therefore, still refer to the content of the revelation and not to the allegorical element.

e. Second Thessalonians, Revelation 17. A contrasting negative use is found in 2 Thessalonians 2:7 and Revelation 17:5, 7. The former passage deals with the mystery of iniquity and the man of sin; the latter with the symbolic “mother of harlots,” Babylon. While the term mystery in Revelation may indeed also relate to the matter of allegory and revelation, the two passages are related by the common concept of a mystery of evil. This may reflect earlier Jewish speculation (e.g. 1QH 5:36). The questions raised are typically those of the mystery: How long must the consummation of God’s kingdom wait? How long must the saints wait before they are vindicated and evil judged? Why is evil permitted to continue and how does it flourish? Both passages respond firmly by putting a time limit on the progress of evil, and by stressing the judgment of God.

f. Revelation 10. Revelation 10:7 makes the definitive statement: “the mystery of God” is fulfilled. The passage concerns the sovereignty of God over creation, His activity in final judgment, the end of delay (KJV “time”), and the previous revelation to the prophets. These are all familiar elements of mystery, and we may conclude that the Book of Revelation presents the consummation of that very mystery which has occupied the thoughts of generations of believers and which is progressively revealed in Scripture.

4. Mystery as a theological term. Mystery in the NT does not deal with the unknowable, but with what is imparted by revelation. God has shared His plan, esp. regarding future judgment of unbelievers and vindication of believers. Since the problem of evil is involved, and the ways of God are vindicated, mystery may also be considered a term of theodicy. The concept of mystery in the NT owes nothing to the mystery cults. (In postapostolic times, however, the term was employed with conscious reference to cultic usage to describe the sacraments.)

From the human side, the existence of evil in God’s world (even after the coming of Christ and His proclamation of the kingdom), and the seemingly interminable waiting for justice and vindication constitute a mystery. From the Biblical perspective, the mystery concerns God’s wise counsel and the certain progress toward fulfillment of His decrees and saving work. The revelation of the mysteries to the Biblical authors is itself an act of grace, as is the saving work of Christ therein described. Though thus revealed, the content of the mystery is received only by faith: the incarnation (1 Tim 3:16), the presence of the kingdom (Matt 13:11ff.), the presence of Christ in His Church (Col 1:27), the meaning and purpose of the Church (Eph 3:9ff.), future resurrection (1 Cor 15:51) and judgment (Rev 14:7).

Mystery thus is related to Biblical inspiration and revelation, the providence and decrees of God, the problem of evil, the kingdom, the person and work of Christ, oikonomia, the place of Israel and the Gentiles, the Church, and eschatology.

Bibliography E. Hatch, The Influence of Greek Ideas on Christianity (Hibbert Lectures 1888, 1957), 283-309; E. Hatch, Essays in Biblical Greek (1889), 57-62; A. D. Nock, “The Vocabulary of the New Testament,” JBL, LII (1933), 131-139; G. Bornkamm, “Μυστήριον, Μυέω,” TDNT, IV (1967), 802-828; R. E. Brown, The Semitic Background of the Term “Mystery” in the New Testament (1968); K. Prümm, “Mysterium,” Bibeltheologisches Wörterbuch, II (n.d.), 1038-1057.