Vital Godliness: A Treatise on
Experimental and Practical Piety
CHAPTER 12
Humility
“Clothe yourselves, all of
you, with humility toward one another, for God opposes the proud but gives grace
to the humble,” (1 Pet. 5:5)
We rise in
glory as we sink in pride;
Where
boasting ends, there dignity begins.
The word translated humility in the New Testament occurs
seven times. It is once rendered lowliness, once lowliness of mind, once
humbleness of mind, and twice by the simple word humility. In Colossians 2:18,
23, it is used either for a sham humility or for a degrading subjection of mind,
such as all will-worship begets and fosters. The heathen, not having any virtue
corresponding to Christian humility, had no word to express such a quality of
the mind; and when the New Testament writers gave us their thoughts, they
adopted the language of the age, and so use in a good sense, words which among
the heathen often had a very different sense. “The philosophers thought humility
to be the opposite of magnanimity,” [high-mindedness; ed.]. It is one of the
peculiar glories of Christianity, that it teaches true humility—so as to elevate
and dignify all who practice it.
Humility is lowliness of mind, the opposite of pride and
arrogance. It belongs to the essence of experimental religion. Bates calls it
“the peculiar grace of Christians, the parent and nurse of other graces, that
preserves in us the light of faith and the heat of love; that procures modesty
in prosperity and patience in adversity; that is the root of gratitude and
obedience, and is so lovely in God’s eyes, that he gives grace to the humble.”
A lowly spirit is the opposite of a lofty one. True humility
is an inward grace based on a view of our own guilt, weakness, vileness,
ignorance and poverty, as compared with the infinite excellence and glory of
God. It is one of the most lovely of all the traits of a child of God. It is
opposed to all ostentation. It not only hides the other graces of the Christian
from the gaze of self-admiration, but it hides itself also. Its aim is not to be
thought humble, but to be humble. The godly man loves to lie low, and cares not
to have it known. In the eyes of others this virtue is willing to take a low
place, but claims no merit on that account. The Bible says, “Be clothed with
humility.” Have no secret or single way of display. Be not humble merely
respecting some things, and proud or self-conceited about others. Let the robe
of humility of mind, like the ample folds of a cloak, cover up everything else;
and be not afraid of thus suffering loss.
Humility will not disfigure, but adorn you. As Rebecca was
not the less lovely, but the more so, when she took a veil and covered her
beauty and all her jewels; so the child of God is especially beautified when
arrayed in humbleness of mind. Of the wicked it is said, “Pride compasses them
about as a chain,” (Ps. 73:6); but the righteous are “clothed with humility.”
Rowland Hill says, “I could say a thousand things concerning this ‘celestial
valley of humiliation’. The air is so healthful, the ground is so fertile, the
fruit so wholesome; while from the branches of every tree the voice of prayer
and praise are heard in delightful concert with each other. While living in this
valley, no weapon that is formed against us shall prosper, as all the fiery
darts of the devil are sure to pass over our heads, since the enemy of souls
cannot shoot low enough to reach us to our hurt.”
To prevent mistake, it is right to say that humility has a
sacred regard to truth. Its judgments are formed on that sure foundation and by
that unerring standard. God requires of us not baseness, but humility; not
degradation, but a judgment and sense of ourselves according to truth. We are
not at liberty to think of ourselves more lowly or more highly than the truth
requires. We are required to think soberly of ourselves. It is certain that all
sober thoughts of ourselves will give us a very low place. A high estimate of
ourselves is never according to truth.
Neither does humility consist in decrying pride in general,
nor in speaking against the haughtiness of some of our neighbors, nor in seeking
fellowship with humble people for selfish ends, nor in covering one’s self with
rags or rough garments, nor in affecting unusual manners, nor in those
self-restraints which are intended to win the good opinion of others respecting
our humility, nor in confessing sins which we do not forsake, nor in a servile
disposition or manner towards men, nor in proudly maintaining the humbling
doctrines of the gospel. Even the “semblance of humility” is often thought
advantageous by designing men. Lord Bacon says, “Envy, which is the canker of
honor, is best extinguished by declaring a man’s self in his ends rather to seek
merit than fame; and by an attributing a man’s successes rather to divine
providence and felicity, than to his own virtue or policy.” The cunning know
that the best way to secure esteem—is to seem to shun esteem.
Where the mind is assured that the humility of another is
sincere, it easily confides, and loves to show affection. We love to express
admiration where we suppose we are not flattering. Virtuous minds do not give
unreasonable commendation and flattery, though they delight in uttering salutary
encouragement. This, is so true that, even where the grace of God has not
renewed the heart, but there is merely a natural diffidence, we esteem it
amiable. It is with pleasure we read that Saul, when he heard of his being
chosen king, went and hid himself among the stuff. Our feelings towards him
entirely change when he becomes ambitious and cruel and self-confident by the
use of power, and by dazzling prospects for himself and his family. No small
part of the enthusiasm of the people in regard to some public men is chiefly
owing to the belief that they will not be spoiled by public attention. The charm
of their character is in their modesty. Honors are often lavished on such, and
as often withheld from men of an opposite character.
In any virtue, the reality is better than the semblance. It
is so in humility. Nature is commonly stronger than pretense, and will finally
show itself. In one sense, it is easier to be godly than to seem to be godly. It
is less trouble to act out an ingenuous nature than it is to conceal an evil
nature under any disguise. The commendations bestowed on this virtue are high
and numerous. Our Savior said, “Whoever shall exalt himself shall be abased; and
whoever humbles himself shall be exalted,” (Matthew 23:12). In a note on this
passage, Doddridge says, “Christ seems, by the frequent repetition of this
maxim, to intimate that he intended it not only for those who were to be
teachers of others, but for all his disciples without exception. And it is well
worthy of our observation that no one saying of our Lord’s is so frequently
repeated as this, which occurs at least ten times in the evangelists.” He then
refers to Matthew 18:4; 20:26,27; 23:10, 11; Mark 9:35; 10:43,44; Luke 14:11;
18:14; 22:26; John 13:14.
When we examine other parts of God’s
word, we find they speak the same language. This will appear more fully shortly.
Soon after the death of the last apostle, we find Christian writers dwelling
with great urgency upon this virtue. Jerome says, “With God nothing stands
higher than humility.” Augustine, speaking of pride, says, “That which first
overcame man is the last thing which man overcomes.” When Demosthenes was asked
what was the first thing in a good orator, he said, Delivery; and the second, he
replied, Delivery; and the third, he still answered, Delivery. So says
Chrysostom, “If I be asked what is the first thing that makes a Christian, I
answer, Humility; and the second, Humility; and the third, Humility.” Later
writers of eminence speak the same language. Venn says, “As soon as pride is
humbled enough not to enter into controversy with God about the justice of his
own declarations, every man confesses himself a guilty sinner, in danger of
eternal ruin.” Manton says, “The nettle mounts on high, while the violet shrouds
itself under its own leaves, and is chiefly found out by its fragrance. Let
Christians be satisfied with the honor which comes from God only.” Bates says,
“Humility is the most precious ornament in God’s sight; and to be approved by
the divine mind and accepted by the divine will is the highest honor, the most
worthy of our ambition. Humility is like the precious balm that, mixed with
other liquors, sinks to the bottom; but then it is visible and most amiable in
the sight of God.” Evans says, “Those who are destitute of humility, whatever
profession they have made of Christianity, have still the rudiments of it yet to
learn. If they have been soaring upward to heaven itself in the sublimest
speculations, if they have built up their hopes to the greatest height on other
grounds, without laying this at the foundation, they must be content to come
down again to learn this lesson, which enters into the essentials of Christ’s
religion. A proud Christian is a contradictory character; as much so as it would
be to say, a wicked saint. The whole gospel, in its precepts, its great example,
its glorious prospects, tends to humble the pride of man; and therefore, whoever
will come after Christ must in this respect deny himself.” Gill says, “Generally
speaking, those that have the most grace and the greatest gifts, and are of the
greatest usefulness, are the most humble, and think the most meanly of
themselves. So those boughs and branches of trees which are most richly laden
with fruit bend downwards and hang lowest.”
“Unworthy to be called an apostle,” said Paul concerning
himself some years after his conversion. As he advanced still further in years,
he cried out, “Less than the least of all saints.” A little before his
martyrdom, his cry is, “the chief of sinners.” Mason says, “God had rather see
his children humble for sin, than proud of grace. Neither all the devils in hell
nor all the temptations of the world can hurt that man who keeps himself humble
and depending on Christ. As the first step heavenward is humility, so the first
step hell-ward is pride.” The Persian proverb is, “A man passes for a sage when
he seeks for wisdom; but if he thinks he has found it, he is a fool.”
John Angell James says, “Humility is
the certain fruit of a heart wherein true piety is duly cultivated. Humility is
most conspicuous in those whose lives are adorned with the most exemplary
piety.” As nothing so well explains and enforces one’s meaning as examples, a
few are here given to hold forth both the nature and beauty of humility. The
first is that of Jonathan Edwards. On receiving information of his election to
the presidency of Princeton college, he thus wrote to the trustees: “I am not a
little surprised on receiving the unexpected notice of your having made choice
of me to succeed the late President Burr. I am much in doubt whether I am called
to undertake the business which you have done me the unmerited honor to choose
me for. The chief difficulties in my mind in the way of accepting this important
and arduous office are, first, my own defects unfitting me for such an
undertaking, many of which are generally known, besides others of which my own
heart is conscious. I have a constitution in many respects unhappy, occasioning
a kind of childish weakness and contemptibleness of speech, presence, and
demeanor, with a disagreeable dullness and stiffness, much unfitting me for
conversation, but more especially for the government of the college. This makes
me shrink at the thought of taking upon me in the decline of life such a new and
great business, attended with such a multiplicity of cares, and requiring such a
degree of activity, alertness, and spirit of government, especially as
succeeding one so remarkably well qualified in these respects, giving occasion
to everyone to remark the difference. I am also deficient in some parts of
learning, particularly in algebra and the higher parts of mathematics, and in
the Greek classics, my Greek learning having been chiefly in the New Testament.”
Thus spoke the greatest theologian of
Hear too Samuel Davies, who, as he was recovering from a
dangerous illness, wrote, “I am rising up with a desire to recommend Christ
better to my fellow-sinners than I have done; but alas, I hardly hope to
accomplish it. God has done a great deal more by me already than I ever
expected, and infinitely more than I deserved. But he never intended me for
great things. He has beings both of my own and of superior orders, that can
perform him more worthy service. Oh, if I might but untie the latchet of his
shoes, or draw water for the service of his sanctuary, it is enough for me.”
Take another case.
John Livingston was one of the
wonderful men of
In the New Testament we have several pleasing examples of
humility. Thus in the gospel which bears his name, Matthew does not tell us that
he was rich and made a great feast for Christ. We learn that fact from another
evangelist. Matthew simply tells us what occurred when Jesus sat at table,
without hinting who gave the entertainment. When the apostolic authority of Paul
was questioned, and for the truth’s sake he was compelled to defend it, he seems
really pained by being led to speak of himself so much, and calls it folly, but
says it was necessary. True humility is opposed both to egotism and ostentation.
It is also opposed to all self-conceit before God or man.
Look too at the woman of
Again, some of the duties of life are honorable. Offices are
to be filled, courtesies are to be shown, deference is to be manifested. The
truly humble man is not at a loss at such times. Paul directs that in such cases
we should “in honor prefer one another,” (Rom. 12:10). Elsewhere he says, “Let
nothing be done through strife or vain-glory; but in lowliness of mind let each
esteem other better than themselves,” (Phil. 2:3). The humble man is not
offended with such rules. The apostle Peter in like manner says, “Likewise, you
who are younger, be subject to the elders. Clothe yourselves, all of you, with
humility toward one another, for God opposes the proud but gives grace to the
humble. Humble yourselves, therefore, under the mighty hand of God so that at
the proper time he may exalt you.”
Nor is the humble man pleased with flattery. It may be
adroitly [skillfully; ed.] administered; but he knows that any pride or
self-delight is not for his good. He is not one of those silly ones who relies
upon the praises of men. He cares not to have them. Nor is he much affected by
their slanderous accusations. With him it is a rule, “by well-doing to put to
silence the ignorance of foolish men,” and so to live that he who “is of the
contrary part may be ashamed, having no evil thing to say” of him. A humble walk
is the best defense against the charge of pride.
The conduct of the humble man in times of sore judgments is
also noticeable. Instead of resorting to doubtful expedients, he casts his care
upon the Lord. Humility loves to depend on God, even when his fatherly
displeasure is expressed against us. Famine and war make men brutal to those
around them. When the locust and the caterpillar and the cankerworm, strong and
without number, devour all our crops; when the heavens glow like heated brass,
and the earth is like iron, and drought kills our crops before our eyes, and the
seed is rotten under the clods, and the barns remain empty, and the animals
groan, and the herds of cattle are starving because they find no pasture, and
the rivers are dried up, and fire devours the pasture—then oftentimes fathers
have no pity and mothers become monsters. War too is full of brutal outrages,
committed especially by the cowardly. It is full of spectacles of misery and
slaughter, and carries with it awful terror. “Every battle is with confused
noise, and garments rolled in blood,” (Isa. 9:5). Then at least “There is no
kindness in man’s obdurate heart.”
But the humble man prefers the hand of God—to that of his
enemies. He falls into Jehovah’s arms. He humbles himself under God’s mighty
hand. His strength is to sit still. Instead of saying—What have I ever done to
deserve such strokes? He rather says—This is no more than what I deserve.
The humble also abase themselves much when God grants them
great prosperity in their plans. His mercy humbles them. Thus David was greatly
affected at his success in collecting treasure for building the temple, and
said, “Who am I, and what is my people, that we should be able to offer so
willingly after this sort? for all things come of you, and of your own, have we
given you,” (1 Chron. 29:14). So Paul, being led to say in a necessary defense,
“I labored more abundantly than they all,” instead of being lifted up by it,
[he] immediately adds, “Yet not I, but the grace of God that was in me.”
In like manner the humble carry themselves softly and lowly,
when God comes down in anger to afflict their enemies or the foes of his church.
They know the meaning of that injunction, “Don’t rejoice when your enemy falls.
Don’t let your heart be glad when he is overthrown; lest Yahweh see it, and it
displease him, and he turn away his wrath from him. Don’t fret yourself because
of evildoers; neither be envious of the wicked.” (Prov. 24:17-19). The
ordinances of God’s house, the emblems of his love, the light of his
countenance, the presence of his Spirit—all have a blessed effect on the humble
in making him bow in deeper lowliness before God. On three very different
classes of matters we are called to humility.
1. The first comprehends our beauty, strength, rank, success,
power, wealth. For these things we are indebted to God. He is their author. His
mercy, not our wisdom, secured them to us. His kindness granted us loveliness,
health, activity, reputable parentage, and all these things. Yet how many are
swollen with pride by the possession of even one of these things. Nay, fine
clothing and costly jewels puff up many. How seasonable is the warning of God:
“The wise must not boast in his wisdom; the mighty must not boast in his might;
the rich must not boast in his riches. But the one who boasts should boast in
this, that he understands and knows Me—that I am the Lord, showing faithful
love, justice, and righteousness on the earth, for I delight in these things,”
(Jer. 9:23, 24). Others may have toiled as hard, studied as carefully, risen as
early, sat up as late, eaten only the bread of carefulness, and yet have not
gained our measure of success. Oh that men would remember that “Exaltation does
not come from the east, the west, or the desert, for God is the judge: He brings
down one and exalts another,” (Ps. 75:6-7)
Between men’s best and greatest efforts and success, there is
always a chasm which none but God can bridge over. So that the honor of all is
due to him. No man is the more base for being poor, nor is any one more noble
for being rich. No man deserves well, because he has been successful. “The race
is not to the swift, or the battle to the strong, or bread to the wise, or
riches to the discerning, or favor to the skillful,” (Eccl. 9:11)
2. A second class of matters respecting which we should be
humble, comprehends mental qualities, such as memory, imagination, judgment,
wit, logical power, learning, and skill as writers or speakers. In our country,
the tenor of public sentiment opposes the coarser displays of pride on account
of birth, rank, or fortune; but then intellectual superiority has exceptional
power. Intellect is indeed never to be despised. It is right that mental
strength should have more influence than mental imbecility. Nor does God’s word
encourage feebleness of intellect. On the contrary, wherever it goes, it says,
“do not be children in your thinking. Be infants in evil, but in your thinking
be mature.” But it does forbid us to be proud of any intellectual abilities that
we have. Scripture also warns us not to boast of a false gift, lest we be like
clouds and wind without rain. How amazingly contented are the masses of men with
their quantum of intellect. Some indeed complain of bad memory—but very few of
bad judgment. In a world full of ignorance we have swarms of teachers and few
scholars; hosts of instructors—and but few learners, few readers, few inquirers.
This is positive proof that there is great lack of sobriety in the estimates men
form of themselves. It is a universal law that genuine modesty and humility are
essential to any great mental attainments. Lord Bacon says, “The access to the
kingdom of man, which is founded on the sciences, resembles that to the kingdom
of heaven, where no admission is conceded except to children.” Sir Isaac Newton
said of himself nothing more flattering than this: “He who comes after me may by
diligence know something.” Near the close of his life he said, “I stand on the
shore of the ocean of knowledge, and all I have been able to do was to pick up a
few pebbles.” This was in human science.
In the history of the church, Paul was preeminent for
gigantic powers and depth of knowledge; yet how lowly was he. Listen to him:
“Now we see through a glass darkly.” “Now we know in part.” “Not as though I had
already attained, either were already perfect; forgetting those things which are
behind, I press towards the mark for the prize of the high calling of God in
Christ Jesus.”
In studying God’s word, how little humility is there, and
consequently how little success. John Newton says, “Those who seek not
assistance from God, can find it nowhere else: for every good gift and every
perfect gift is from above, and comes down from the Father of lights, who has
said, ‘If any man lacks wisdom, let him ask of God.’ A critical knowledge of the
original languages, a skill in the customs and manners of the ancients, an
acquaintance with the Greek and Roman classics, a perusal of councils, fathers,
scholastics, and commentators, a readiness in the subtleties of logical
disputation—these, in their proper place and subserviency, may be of
considerable use to clear, illustrate, or enforce the doctrines of Scripture.
But unless they are governed by a temper of humility and prayer; unless the man
who possesses them accounts them altogether as nothing, without the assistance
of the Spirit of God, who is promised to guide believers into all truth; unless
he seeks and prays for this guidance no less earnestly than those who understand
nothing but their mother tongue; I make no scruple to affirm, that all his
apparatus of knowledge only tends to lead him so much the further astray! And
that a plain, honest ploughman, who reads no book but his Bible, and has no
teacher but the God to whom he prays in secret, stands abundantly fairer for the
attainment of true skill in divinity.”
Charnock says, “If grace be given to the humble, the grace of
the knowledge of spiritual things, is not excluded from God’s liberality. We
gain it sooner by a humble contemplation than by proud wranglings. As to obey
God we must deny our wills, so to know him we must deny our reasonings; will
must submit our reason to Scriptural precept. Agur acknowledged himself brutish,
who came behind none of his age, unless Solomon, in understanding, (Prov. 30:2).
The humble person will soon be a scholar in this learning, when a Pharisee shall
remain as ignorant as he is proud. God reveals himself to babes, (Matthew
11:25). The meek will he teach his way, (Ps. 25:9). As God knows the proud afar
off, (Ps. 138:6), so does the proud man know God afar off. A proud scholar and a
dove-like teacher can never accord.”
In full agreement with these sentiments, the Scriptures
declare, “If any man thinks that he knows anything, he knows nothing yet as he
ought to know.” How timely are such warnings as these: “Be not wise in your own
eyes.” “Be not wise in your own conceits.” “Do you see a man wise in his own
conceit? There is more hope for a fool, than for him.” “Woe unto those who are
wise in their own eyes, and prudent in their own conceit.” Yet to how many might
the irony of Job be applied: “No doubt but you are the people—and wisdom will
die with you.” How many profess to see into things, which they have never
studied. “The sluggard is wiser in his own conceit than seven men who can render
a reason.”
Very few men are willing to know their own ignorance. But for
their self-conceit, armed with malignity, the learned scribes and doctors of our
Savior’s day might have become apostles in knowledge. One has said that “hell
may be full of learned scribes and subtle disputers, of eloquent orators and
profound philosophers—who, when they knew God, glorified him not as God, but
became vain in their imaginations, and their foolish heart was darkened.” “The
world by wisdom knew not God.” The human heart perverts unsanctified knowledge
to the blinding of the mind in the things of God. Hence astronomers and
anatomists have frequently been materialists and atheists. Some wonder that two
sciences of so elevated and instructive a character should lead to such results.
They do not thus affect the humble. But the proud pervert everything.
Accordingly it is as true of some moderns as of some ancients, that “seeking to
become wise, they became fools.” This self-conceit makes men averse to receiving
counsel from men, or reproof from God. It makes them violent and dogged in their
temper. It makes them rash, reckless, officious, insolent, and censorious.
The Bible doctrine is, “If any man among you seems to be wise
in this world, let him become a fool, that he may be wise.” Here God clearly
teaches that humility is an ingredient of teachableness. To sit at the feet of
Jesus is essential to our solid learning. Will you thus humble yourself? Is any
duty more reasonable?
3. In all ages, true piety has borne the same marks. In like
manner sin exhibits the same tempers and tendencies from age to age. Self-esteem
and self-justification belong to the unregenerate heart. This is its habitual
and prevailing state. Some go so far as to claim absolute exemption from all
sin. They have sometimes been so left to themselves and given up to believe a
lie as to declare that for many months, and even years, they have not been
chargeable with one sinful thought, word, or deed. The language of Scripture to
such people is very direct and pungent: “If we say that we have no sin, we
deceive ourselves, and the truth is not in us.” A conscience not seared as with
a hot iron must feel the force of such a declaration. The Old Testament speaks
the same language: “There is not a just man upon earth, that does good, and sins
not,” (Eccl. 7:20).
Though you may be far from asserting that you are perfect,
yet if you have never been taught of God, nor humbled at the foot of the cross,
you have an extravagantly good opinion of yourself. The Bible says, “There is a
generation who are pure in their own eyes, yet are not washed from their
filthiness.” Judaic pharisaism, with its broad phylacteries and street-corner
devotions and idle ceremonies, you may not practice; but are you not in spirit a
Pharisee? Is not the earth full of those who “trust in themselves that they are
righteous, and despise others.” Of those who say, “Stand by yourself, come not
near me, I am holier than you?” How little is thought of the precious blood and
righteousness of Jesus Christ!
Alas for men! Few of them feel
themselves so dreadfully diseased and ruined by sin as to betake themselves to
that fountain of which the pool of
“We are unprofitable servants.” “Who can say, I have made my
heart clean; I am pure from my sin?” The best men that this world has ever seen
have cried out like Paul, “I am carnal, sold under sin;” or like Josiah, “Woe is
me, for I am a man of unclean lips;” or like the publican, “God be merciful to
me a sinner.” How then dare any of us lift up our heads in arrogance, and like
those in whose skirts blood was found say, “I am innocent?” (Jer. 2:35); or like
the immoral woman, “who wipes her mouth and says, I have done no wickedness,”
(Prov. 30:20); or like fraudulent Ephraim, with the balances of deceit in his
hands, “In all my labors they shall find no iniquity in me, that were sin,”
(Hosea 12:8). He who lacks humility on the score of his personal sinfulness,
precludes the possibility of improvement in his spiritual state. “Before honor
is humility.” “God resists the proud, but gives grace unto the humble.” Men must
either part with their pride and good opinion of themselves—or they must part
with hope and a blessed eternity. Will you cast yourself at the feet of
sovereign mercy? You must either take your place in the dust before God—or be
cast down to hell.
Nor does any grace carry with it richer advantages than
humility. It is above most things a means and a guaranty of a peaceful and
peaceable life. “Pride only breeds quarrels,” (Prov. 13:10). “He who is of a
proud heart stirs up strife,” (Prov. 28:25).
Humility casts its care upon the Lord, knowing that he cares
for us, (1 Pet. 5:7); and so leaves in his hands those things which disquiet the
lives of so many. It is also the great means and guaranty of avoiding
self-deception. If ever men are puffed up with delusive notions respecting their
virtues or powers, the Scripture gives the reason: “The pride of your heart has
deceived you,” (Obad. 3). Humility is also the great means and pledge of a
tender-heart. The way that Nebuchadnezzar became such a monster of wickedness
was, that his “heart was lifted up and hardened in pride,” (Dan. 5:20). By
humility men avoid much and terrible mortification, and final ruin; for “when
pride comes, then comes shame,” (Prov. 11:2). “Pride goes before destruction,
and a haughty spirit before a fall,” (Prov. 16:18). “Before destruction, the
heart of man is haughty,” (Prov. 18:12).
John Newton says, “A spirit of humiliation is both the
strength and beauty of our profession. A broken and contrite spirit is pleasing
to the Lord; he has promised to dwell with those who have it; and experience
shows that the exercise of all our graces is in proportion to the humbling sense
we have of the depravity of our nature. If we could receive and habitually
maintain a right judgment of ourselves by what is plainly maintained in
Scripture, it would probably save us many a mournful hour; but experience is the
Lord’s school, and they who are taught by him usually learn that they have no
wisdom by the mistakes they make; and that they have no strength by the slips
and falls they meet with.”
John Owen says, “In humility alone
there is safety.” “His soul, which is lifted up, is not upright in him,” (Hab.
2:4); for he draws back from God, and God has no pleasure in him, as the apostle
expounds these words (Heb. 10:38). Everywhere the Scriptures represent humility
as the road to honor. This is the doctrine of both Testaments. “Before honor is
humility,” (Prov. 15:33; 18:12). “By humility and the fear of the Lord are
riches, and honor, and life,” (Prov. 22:4). “He that humbles himself shall be
exalted,” (Luke 14:11). Not only does honor come after humility, but, ultimately
it is in proportion to it. Thus it was with Joseph. Thus it was with
Jesus,
of whom Joseph was but a type.
Humility is also the best evidence of
piety. Without it all other evidences are useless. A good writer says, “The
Christian’s temper Godward is evidenced by humility. He has received from
Gethsemane and
Humility also, is the great secret of improvement. Would you
gain strength? know your weakness. Would you gain wisdom? know your folly.
Seneca said, “I suppose many would attain to wisdom, if they did not suppose
they had already attained to it.” If you would be more like God, know how little
you are yet like him. Humility is also the way to communion with God. “Thus says
the high and lofty One who inhabits eternity, whose name is Holy: I dwell in the
high and holy place, with him who is of a contrite and humble spirit, to revive
the spirit of the humble, and to revive the heart of the contrite ones,” (Isa.
57:15).
And so it appears that humility is essential to salvation.
The Scriptures not only teach this incidentally, but explicitly. “God brings
down the proud and saves the humble,” (Job 22:29). “Though the Lord be high, yet
has he respect unto the lowly; but the proud he knows afar off,” (Ps. 138:6). If
you would cultivate humility, you must acquire self-knowledge; you must practice
self-inspection; you must be willing to know the worst of your own case; you
must settle it in your heart that humility is a great good; you must compare
yourself with those who have been brighter examples of virtue than yourself, and
especially with our great exemplar Jesus Christ; you must think much of your
indebtedness to God’s grace—for what have you that you have not received? You
must reflect on the odiousness of a religious character which is destitute of
this essential qualification; you must get clear views of the law, its extent,
spirituality, and strictness; you must get clear views of God. This was what
brought Job into the dust: “I have heard of you by the hearing of the ear; but
now my eye sees you; therefore I abhor myself, and repent in dust and ashes,”
(Job 42:5, 6).
Would you obtain humility? Ask for it. Never adopt the belief
that you can work this or any other grace in your heart without the help of
God’s Spirit. It was a good prayer of a saint of former days: “O you who only
knows what I would do if I had health, ease, and abundance—do in your wisdom and
mercy so proportion your gifts and restraints as you know best for my soul. If I
be not humbled enough, let me wait; and so order all my condition that I may
lack anything but yourself.” Pray for humility, and when the answer comes—be not
angry that God has abased you, but trust him with all your heart.
Take root downwards, and then you shall bear fruit upwards.
If there be no deepness of earth, things will not grow. If the foundation be
laid on the surface, the house will not stand. With the humble is wisdom. Their
peace is settled. Their salvation is certain.
This discussion
leads to these
Observations:
1. No man is ultimately the loser by any virtue whatever.
Nothing is so self-renouncing as humility, yet nothing in the end leads to such
riches and honors and glories. A grace may provoke the contempt, the envy, or
the rage of men; yet what of that? The contempt of man is not to be compared
with the derision of God. And the worst that malice can inflict is to torture
and kill the body. It is not position, but worth—which deserves esteem. “A
diamond fallen into a ash-heap is not the less precious; and the dust, raised by
high winds to heaven, is not the less vile.” It is always wise, it is always
profitable to practice every Christian virtue. If present loss comes to us in
the path of duty, the end will be eternal gain.
2. The truly godly need not fear that their pious labors and
sufferings will be overlooked. They shall all be found unto praise and honor and
glory at the appearing of Jesus Christ. Their humility may very properly lead
them to put a low estimate upon all they do. But God will not forget their
labors of love. “The good works of some are manifest beforehand; and those which
are otherwise cannot be hidden.”
3. The praise that comes from man is nothing, compared with
the praise that comes from God only. The barbarous people who without evidence
pronounced Paul a murderer, as suddenly and blindly declared him to be a god. If
you could get all men to praise you today, they would probably execrate you
tomorrow. But when God pronounces a man blessed, there is permanency, there is
durability in it. “The gifts and calling of God are irrevocable.”
4. This subject furnishes a good test of doctrinal
statements. Does a doctrine flatter—or does it stain the pride and glory of man?
The answer to this question, fairly made, will be a safe guide to a decision on
any views in religion which we may have. If in the science of astronomy, the
earth is considered as the center, and the sun is made to revolve around it, we
have a system full of error. At every succeeding step and with every growing
conception, we get further and further from the truth. So in religion. If one
feels himself to be the center of worth and importance, and looks on others as
ministering to him, then we have one form of religion, one code of practice
which fully coincide with the sentiments and demeanor of Pharisees and fallen
angels.
But if a man in his mind and heart puts Jehovah on the
throne, and himself in the dust—then we have another and a very different system
of religious belief and practice. In all this is order, concord, the right of
divine law, and a solid basis for peace and obedience.
Humility is one ingredient of heavenly bliss. There the will
of the King, eternal, immortal, and invisible—is received with shouts of joy. It
was an attempt to introduce a different state of things that constituted the
rebellion which broke out in heaven, and led the Eternal to build his
prison-house Tophet, that was ordained of old. Reject all teachings that flatter
the pride of man. A doctrine which makes you greater than the least of God’s
mercies, is not from heaven.
5. This subject affords a guide in the performance of
religious duties. As far as their nature will allow, they should be modest and
retiring. “Be careful not to practice your righteousness in front of people, to
be seen by them. Otherwise, you will have no reward from your Father in heaven.
So whenever you give to the poor, don’t sound a trumpet before you, as the
hypocrites do in the synagogues and on the streets, to be applauded by people. I
assure you: They’ve got their reward! But when you give to the poor, don’t let
your left hand know what your right hand is doing, so that your giving may be in
secret. And your Father who sees in secret will reward you. Whenever you pray,
you must not be like the hypocrites, because they love to pray standing in the
synagogues and on the street corners to be seen by people. I assure you—They’ve
got their reward in full! But when you pray, go into your private room, shut
your door, and pray to your Father who is in secret. And your Father who sees in
secret will reward you.” (Matthew 6:1-6). Here are the very words of the Son of
God, delivered in his first set discourse to his disciples. Let them never be
forgotten.
