False humility: pretended and counterfeit humility

c. 386–404 · John Chrysostom, Homilies on Philemon (In epistulam ad Philemonem homiliae 1-3) 2

When it is practiced to gain the favor of men, and not of God, that we may be praised, and be high-minded. For this also is diabolical. For as many are vainglorious on account of their not being vainglorious, so are they elated on account of their humbling themselves, by reason of their being high-minded. For instance, a brother has come, or even a servant thou hast received him, thou hast washed his feet; immediately thou thinkest highly of thyself. I have done, thou sayest, what no other has done. I have achieved humility.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 162, a. 5, ad 3

Reply to Objection 3: Pride arises from virtue, not as from its direct cause, but as from an accidental cause, in so far as a man makes a virtue an occasion for pride. And nothing prevents one contrary from being the accidental cause of another, as stated in Phys. viii, 1. Hence some are even proud of their humility.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 113, a. 2, ad 2

Reply to Objection 2: Excellence is twofold: one is in temporal, the other in spiritual things. Now it happens at times that a person, by outward words or signs, pretends to be lacking in external things, for instance by wearing shabby clothes, or by doing something of the kind, and that he intends by so doing to make a show of some spiritual excellence. Thus our Lord said of certain men (Mat. 6:16) that "they disfigure their faces that they may appear unto men to fast." Wherefore such persons are guilty of both vices, irony and boasting, although in different respects, and for this reason they sin more grievously. Hence the Philosopher says (Ethic. iv, 7) that it is "the practice of boasters both to make overmuch of themselves, and to make very little of themselves": and for the same reason it is related of Augustine that he was unwilling to possess clothes that were either too costly or too shabby, because by both do men seek glory. Reply to Objection 3: According to the words of Ecclus. 19:23, "There is one that humbleth himself wickedly, and his interior is full of deceit," and it is in this sense that Solomon speaks of the man who, through deceitful humility, "speaks low" wickedly.

1673 · Richard Baxter, A Christian Directory Chapter IV

There are also many counterfeits of humility, by which the proud are taken to be humble: as, 1. An accusing of themselves and bewailing their vileness, through mere terror of conscience, as Judas, or the constraint of affliction, as Pharaoh, or of the face of death. 2. A customary confessing of such sins in prayer, or in speech with others, which the best are used to confess, and the confessing of them is taken rather to be an honour than a disgrace. 3. A religious observance of those commandments and doctrines of men, which the apostle speaketh of, Col. ii. 18-23, which have a "show of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh." 4. A holding of those tenets, which doctrinally are most to man's abasement; but yet never humbled themselves at the heart. 5. A discreet restraint of boasting, and such a discommending of themselves, as tendeth to procure them the reputation of modesty and humility. 6. An affected condescension and familiarity with others, even of the lower sort, which may seem humility, when the poorest have their smiles and courtesy; and yet may be but the humility of Absalom, 2 Sam. xv. 3-6, the fruit of pride, designed to procure the commendations of the world. 7. A choosing to converse with their inferiors, because they would bear sway, and be always the greatest themselves in the company: like Dionysius the tyrant, that when he was dethroned, turned schoolmaster, that he might domineer among the boys.

1680–1681 · Thomas Manton, Works, vol. VI Several Sermons Upon the CXIX. Psalm, Sermon XXII. Thou hast rebuked the proud that are cursed, which do err from thy

It informs us, how humble soever men appear otherwise, yet they are proud if they have never submitted to God with brokenness of heart, seeking his pardon and favour. There are many which are facile to men, and yet full of contumacy and stoutness of stomach against God; they can stoop to the poorest worm, and court their favour, but yet deal insolently with their maker. But if men were persuaded of the truth of God’s being, they would sooner be convinced of the naughtiness of their hearts, by comparing their carriage to God and men. Many there are that are tender of wounding the reputation of men, yet dishonour God and are never troubled. Many that look upon it as an uncomely thing to despise their neighbour, to deal hotly with an underling, and vaunt it, yet never made conscience of submitting themselves to God, who is their undoubted superior. Men count it part of humility and good manners to yield to those that are over them, and to pay them all kind of respect and subjection; yet they never care to seek the favour of God, and humble themselves seriously for their offences against him.

1685 · Miguel de Molinos, The Spiritual Guide The Third Book, Chap. X

Thou must know that there are two sorts of humility; one false and counterfeit, the other true. The false one is theirs, who, like water which must mount upward, receive an external fall and artificial submission, to rise up again immediately. These avoid esteem and honour, that so they may be took to be humble; they say of themselves, that they are very evil, that they may be thought good; and though they know their own misery, yet they are loth that other folks should know it. This is dissembled humility, and feigned, and nothing but secret pride.

1729 · William Law, A Serious Call to a Devout and Holy Life 16

All their speeches in favour of humility, and all their railings against pride, are looked upon as so many true exercises and effects of their own humble spirit. Whereas, in truth, these are so far from being proper acts or proofs of humility, that they are great arguments of the want of it. For the fuller of pride any one is himself, the more impatient will he be at the smallest instances of it in other people. And the less humility any one has in his own mind, the more will he demand and be delighted with it in other people. You must therefore act by a quite contrary measure, and reckon yourself only so far humble, as you impose every instance of humility upon yourself, and never call for it in other people, so far an enemy to pride, as you never spare it in yourself, nor ever censure it in other persons.

1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.6

If on the proposal of the question, you answer, "No, it seems to me, none are so bad as I," do not let the matter pass off so; but examine again, whether or no you do not think yourself better than others on this very account, because you imagine you think so meanly of yourself. Have not you a high opinion of this humility? And if you answer again, "No; I have not a high opinion of my humility; it seems to one I am as proud as the devil;" yet examine again, whether self-conceit do not rise up under this cover; whether on this very account, that you think yourself as proud as the devil, you do not think yourself to be very humble.

1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.6

The very reason why such outward acts, and such inward exercises, look like great abasement in such a one, is because he has a high conceit of himself. Whereas if he thought of himself more justly, these things would appear nothing to him, and his humility in them worthy of no regard; but would rather be astonished at his pride, that one so infinitely despicable and vile is brought no lower before God.—When he says in his heart, "This is a great act of humiliation; it is certainly a sign of great humility in me, that I should feel thus and do so;" his meaning is, "This is great humility for me, for such a one as I, that am so considerable and worthy." He considers how low he is now brought, and compares this with the height of dignity on which he in his heart thinks he properly stands, and the distance appears very great, and he calls it all mere humility, and as such admires it.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 7 62

Shew me any hypocrite in the world that ever was humble. For the very nature and design of hypocrisy is, to make a man a proud beggar; that is, by the most uncomely mixture of qualities, at the same time poor and vainglorious. We have the exact character of him in Rev. iii. 17; Thou sayest, I am rich, and increased with goods, and have need of nothing; but knowest not that thou art wretched, and miserable, and poor, and blind, and naked.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 22.24-30

Thousands imagine that they are humble, who cannot bear to see an equal more honored and favored than themselves. Few indeed can be found who rejoice heartily in a neighbor's promotion over their own heads.

1856 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 2 (1856) 97

I dislike that humility which rests in outward things. There is a kind of oily, sanctimonious, proud humility, which is not the genuine article, though it is sometimes extremely like it. You may be deceived by it once or twice, but by-and-bye you discover that it is a wolf dexterously covered with sheep’s clothing. It arrayeth itself in the simplest dress in the world; it talks in the gentlest and humblest style; it says, “We must not intrude our own peculiar sentiments, but must always walk in love and charity.” But after all, what is it? It is charitable to all except those who hold God’s truth, and it is humble to all when it is forced to humble.

1894 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 40 (1894) 2342

"Ah," says one, "I am afraid I am not humble." Brother, Sister, it is one mark of a truly humble man that he does not think himself humble. If you meet with a person who says he is humble, you may conclude at once that he is proud, for, usually, there is no boasting in the world that is so full of pride as the boasting of the man who talks of his humility! You humble? Ah, Sir, you need to be humbled a great deal before that will be the truth! The very man who mourns over his pride is, probably, the really humble man. A humble desire, or the desire of a humble man, has this characteristic—the man knows there is no merit in his desire.

1896 · Andrew Murray, Humility: The Beauty of Holiness VII. Humility and Holiness

'God, I thank thee, I am not as the rest of men, or even as this publican.' It is in that which is just cause for thanksgiving, it is in the very thanksgiving which we render to God, it may be in the very confession that God has done it all, that self finds its cause of complacency. Yes, even when in the temple the language of penitence and trust in God's mercy alone is heard, the Pharisee may take up the note of praise, and in thanking God be congratulating himself. Pride can clothe itself in the garments of praise or of penitence.

1901 · John Tauler, The Inner Way: Thirty-Six Sermons for Festivals 3

Children, if you insist on any of these things, and glory in your own kindness and in your own judgment, and in your own lofty and wise works and ways—when the end comes, the Devil will come and take away those with him who fondly imagine that all is well with them. This will be the case, especially, with those who conceal their pride beneath the appearance of humility, and who, wise in their own conceit, should of right stand under Lucifer’s banner; for the higher they stand in their own esteem, the deeper will they fall into the abyss.

c. 248 · Origen, Against Celsus (Contra Celsum) 6.15

Celsus, in the next place, as one who has heard the subject of humility greatly talked about, but who has not been at the pains to understand it, would wish to speak evil of that humility which is practised among us, and imagines that it is borrowed from some words of Plato imperfectly understood, where he expresses himself in the Laws as follows: “Now God, according to the ancient account, having in Himself both the beginning and end and middle of all existing things, proceeds according to nature, and marches straight on. He is constantly followed by justice, which is the avenger of all breaches of the divine law: he who is about to become happy follows her closely in humility, and becomingly adorned.” He did not observe, however, that in writers much older than Plato the following words occur in a prayer: “Lord, my heart is not haughty, nor mine eyes lofty, neither do I walk in great matters, nor in things too wonderful for me; if I had not been humble,” etc. Now these words show that he who is of humble mind does not by any means humble himself in an unseemly or inauspicious manner, falling down upon his knees, or casting himself headlong on the ground, putting on the dress of the miserable, or sprinkling himself with dust. But he who is of humble mind in the sense of the prophet, while “walking in great and wonderful things,” which are above his capacity—viz., those doctrines that are truly great, and those thoughts that are wonderful—“humbles himself under the mighty hand of God.”

c. 403–404 · John Chrysostom, Homilies on the Epistle to the Hebrews 27.10

Let us say then, “Be merciful to me a sinner” ( Luke xviii. 13 ); but even if another should so call us, let us not be indignant. But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, nor confession, but ostentation and vainglory. Is it ostentation (you say) to call one’s self a sinner? Yes; for we obtain the credit of humility, we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit.

c. 426–429 · John Cassian, Conferences (Conlationes) 18.11

Further, true humility of heart must be preserved, which comes not from an affected humbling of body and in word, but from an inward humbling of the soul: and this will only then shine forth with clear evidences of patience when a man does not boast about sins, which nobody will believe, but, when another insolently accuses him of them, thinks nothing of it, and when with gentle equanimity of spirit he puts up with wrongs offered to him.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 161, a. 1, ad 2

Reply to Objection 2: As stated (ad 1), humility, in so far as it is a virtue, conveys the notion of a praiseworthy self-abasement to the lowest place. Now this is sometimes done merely as to outward signs and pretense: wherefore this is "false humility," of which Augustine says in a letter (Ep. cxlix) that it is "grievous pride," since to wit, it would seem to aim at excellence of glory. Sometimes, however, this is done by an inward movement of the soul, and in this way, properly speaking, humility is reckoned a virtue, because virtue does not consist in externals, but chiefly in the inward choice of the mind, as the Philosopher states (Ethic. ii, 5). Reply to Objection 3: Humility restrains the appetite from aiming at great things against right reason: while magnanimity urges the mind to great things in accord with right reason. Hence it is clear that magnanimity is not opposed to humility: indeed they concur in this, that each is according to right reason.

1695 · John Owen, Gospel Grounds and Evidences of the Faith of God's Elect 4

Men may put on a fashion, frame, and garb of humility; but really humble they are not. Where this is wanting, pride is in the throne, in the heart, though humility be in the countenance and deportment.

1726 · William Law, A Practical Treatise upon Christian Perfection 13

Now to pretend to any temper contrary to our outward actions, is the same absurdity in one case as in another. And for a man to say, that he is lowly in heart whilst he is seeking the ornaments, dignities, and show of life, is the same absurdity as for a man to say he is of a meek and forgiving spirit, whilst he is seeking and revenging quarrels. For to disregard and avoid the pomp and figure, and vain ornaments of worldly greatness, is as essential to lowliness of mind as the avoiding of duels and quarrels is essential to meekness and charity. As therefore there is but one way of being charitable as our Saviour was, and that by such outward actions towards our enemies as he showed, so is there but one way of being lowly in heart as he was, and that by living in such a disregard of all vain and worldly distinctions, as he lived. Let us not therefore deceive ourselves; let us not fancy that we are truly humble, though living in all the pride and splendor of life; let us not imagine that we have any power to render ourselves humble and lowly any other way than by an humble and lowly course of life.

1856 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 2 (1856) 97

True humility does not continually talk about “dust and ashes,” and prate about its infirmities, but it feels all that which others say, for it possesses an inwrought feeling of its own nothingness. Very likely the most humble man in the world won’t bend to anybody. John Knox was a truly humble man, yet if you had seen him march before Queen Mary with the Bible in his hand, to reprove her, you would have rashly said, “What a proud man!” Cringing men that bow before everybody, are truly proud men; but humble men are those who think themselves so little, they do not think it worth while to stoop to serve themselves.

1864 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 10 (1864) 600

We know some of that kind—they will use the words of humility, appear very contrite and perhaps even at Prayer Meetings you would think them the meekest and most broken-hearted of men—but if you were to take them at their word, straightway they would tell you they use the language as some ecclesiastical personages do, in a non-natural sense! They do not quite mean what they were supposed to mean, but something very different. That is not humility—it is a kind of mock-modesty which hankers after applause and holds out specious words as a bait for the trap of approbation.

1884 · Dwight Lyman Moody, The Way to God and How to Find It 9

Some people talk of how humble they are; but if they have true humility there will be no necessity for them to publish it. It is not needful. A lighthouse does not have a drum beaten or a trumpet blown in order to proclaim the proximity of a lighthouse: it is its own witness.

1896 · G. A. Chadwick, The Expositor's Bible: The Gospel According to St. Mark Chapter IX, Jesus and the Disciples. 28–37

When Kaisers and Popes ostentatiously wash the feet of paupers, they do not really serve, and therefore they exhibit no genuine lowliness. Christ does not speak of the luxurious nursing of a sentiment, but of that genuine humility which effaces itself that it may really become a servant of the rest. Nor does He prescribe this as a penance, but as the appointed way to eminence.

1548 · John Calvin, Commentary on Colossians 2.23

Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext. The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility. They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body.

1553 · John Calvin, Commentary on John, part 2 (chapters 12-21) 13.8

Hitherto Peter’s modesty was excusable, though it was not free from blame; but now he errs more grievously, when he has been corrected, and yet does not yield. And, indeed, it is a common fault, that ignorance is closely followed by obstinacy. It is a plausible excuse, no doubt, that the refusal springs from reverence for Christ; but since he does not absolutely obey the injunction, the very desire of showing his respect for Christ loses all its gracefulness. The true wisdom of faith, therefore, is to approve and embrace with reverence whatever proceeds from God, as done with propriety and in good order; nor is there any other way, indeed, in which his name can be sanctified by us; for if we do not believe that whatever he does is done for a very good reason: our flesh, being naturally stubborn, will continually murmur, and will not render to God the honor due to him, unless by constraint. In short, until a man renounce the liberty of judging as to the works of God, whatever exertions he may make to honor God, still pride will always lurk under the garb of humility.

1646–1690 · John Owen, Sermons of John Owen p2.3

This is the very substance of all the reasons that the Papists plead in the justification of that superstition: “To have access to God! It is too great a boldness to come to him immediately; and so it becomes us humbly to make use of the favourites of the court of heaven, of saints and angels, to desire them to entreat with God for us.” Now, not to speak of their unacquaintedness with the mediation of Christ herein, which is plain infidelity, what is this but directly saying, “We understand nothing of gospel worship (wherein believers by Christ have a direct ‘access with boldness’ to God himself); and therefore it is that we had rather fix on this ‘voluntary humility,’ as the apostle calls it, Col. ii. 18, than venture on this access unto God”?

1710–1714 · Matthew Henry, Commentary on John 13.1-17

So it is in the original. It is the language of a fixed resolution. Now, (1.) Here was a show of humility and modesty. Peter herein seemed to have, and no doubt he really had, a great respect for his Master, as he had, Luke v. 8. Thus many are beguiled of their reward in a voluntary humility (Col. ii. 18, 23), such a self-denial as Christ neither appoints nor accepts; for, (2.) Under this show of humility there was a real contradiction to the will of the Lord Jesus: "I will wash thy feet," saith Christ; "But thou never shalt," saith Peter, "it is not a fitting thing;" so making himself wiser than Christ.

1754 · John Wesley, Explanatory Notes on Colossians 2.18

Out of pretended humility, they worshipped angels, as not daring to apply immediately to God. Yet this really sprung from their being puffed up: (the constant forerunner of a fall, (Prov. xvi, 18) so far was it from being an instance of true humility.

1902 · Alexander Maclaren, The Expositor's Bible: Colossians 16

The deceptive appearance of wisdom in these teachers and their doctrines is further manifest in the humility which felt so profoundly the gulf between man and God that it was fain to fill the void with its fantastic creations of angel mediators. Humility is a good thing, and it looked very humble to say, We cannot suppose that such insignificant flesh-encompassed creatures as we can come into contact and fellowship with God; but it was a great deal more humble to take God at His word, and to let Him lay down the possibilities and conditions of intercourse, and to tread the way of approach to Him which He has appointed.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Colossians 2.23

In will-worship (εν εθελοθρησκια). This word occurs nowhere else and was probably coined by Paul after the pattern of εθελοδουλεια, to describe the voluntary worship of angels (see 2:18). And humility (και ταπεινοφροσυνη). Clearly here the bad sense, "in mock humility."

1548 · John Calvin, Commentary on Ephesians 3.8

All such comparisons of personal worth are set aside by the confession, that he was the least of all the saints. This is no hypocritical declaration. Most men are ready enough to make professions of feigned humility, while their minds are swelled with pride, and in words to acknowledge themselves inferior to every one else, while they wish to be regarded with the highest esteem, and think themselves entitled to the highest honor. Paul is perfectly sincere in admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language. “For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.”

1562–1565 · Teresa of Avila, The Life of St. Teresa of Jesus 13.5

But it is necessary we should understand what manner of humility this should be, because Satan, I believe, does great harm; for he hinders those who begin to pray from going onwards, by suggesting to them false notions of humility. He makes them think it is pride to have large desires, to wish to imitate the Saints, and to long for martyrdom. He tells us forthwith, or he makes us think, that the actions of the Saints are to be admired, not to be imitated, by us who are sinners.

1562–1565 · Teresa of Avila, The Life of St. Teresa of Jesus 30.10

I looked upon myself as so wicked as to have been the cause, by my sins, of all the evils and all the heresies that had sprung up. This is but a false humility, and Satan invented it for the purpose of disquieting me, and trying whether he could thereby drive my soul to despair.

1562–1565 · Teresa of Avila, The Life of St. Teresa of Jesus 30.11

Now, though the soul acknowledges itself to be miserable, and though it is painful to us to see ourselves as we are, and though we have most deep convictions of our own wickedness,—deep as those spoken of just now, and really felt,—yet true humility is not attended with trouble; it does not disturb the soul; it causes neither obscurity nor aridity: on the contrary, it consoles. It is altogether different, bringing with it calm, sweetness, and light. It is no doubt painful; but, on the other hand, it is consoling, because we see how great is the mercy of our Lord in allowing the soul to have that pain, and how well the soul is occupied. On the one hand, the soul grieves over its offences against God; on the other, His compassion makes it glad. It has light, which makes it ashamed of itself; and it gives thanks to His Majesty, who has borne with it so long. That other humility, which is the work of Satan, furnishes no light for any good work; it pictures God as bringing upon everything fire and sword; it dwells upon His justice; and the soul's faith in the mercy of God— for the power of the devil does not reach so far as to destroy faith—is of such a nature as to give me no consolation: on the contrary, the consideration of mercies so great helps to increase the pain, because I look upon myself as bound to render greater service.

1645 · Samuel Rutherford, The Trial and Triumph of Faith The Trial and Triumph of Faith, Sermon XVI

Many think, the troubled conscience should not be further humbled. They say, ‘There is nothing for such a soul, but the honey and sweetness of consolations in the gospel.’ Nay, but often that which troubleth them, is subtle and invisible pride; he’ll not believe for want of self-worthiness:—‘Oh! I dare not rest on Christ, nor apply the promises, because of my sinful unworthiness.’ Now, if this be humility, it is the proudest humility in the world; for the soul thus troubled, saith, ‘I am not good enough, nor rich enough for Christ and his fine gold.’ And the truth is, he is not a good enough Papist, to give a ransom of self-worth, for that great ransom of blood which cannot be bought. But though thou shouldst buy Christ, the Father will not sell him. Christ is disposed to a sinner as a free gift, not as a wage or a hire. There is a difference between down-casting and saving humiliation. Down-casting may exceed measure, in the too much apprehension of the law-curses, and may be conjoined with much pride and self-love: but right and saving humiliation conjoined with faith, cannot overpass bounds; it ariseth often from the sense of grace rather than from the law; God giveth grace to the humble, and he giveth humility to the gracious, under the sense of rich grace, (1 Tim. 1:15; Eph. 3:8; Titus 3:3-5; 2 Tim. 1:9).

c. 1740–1751 · Jean-Pierre de Caussade, Letters on the Practice of Abandonment to Divine Providence 6.22

All this afflicts the soul, overwhelms the heart and casts you into sadness, distrust and discouragement. This is what the devil desires; by this pretended humility and regret for your faults he is delighted to deprive you of the strength of which you have need for the purpose of avoiding them in future, and of repairing the harm they have done you.

1742–1753 · George Whitefield, Letters, 498-964 (Works, vol. 2) 499

You are kept in bondage by a false humility. It is good to see ourselves poor, and exceeding vile; but if that sight and feeling prevent our looking up to, and exerting ourselves for our dear Saviour, it becomes criminal, and robs the soul of much comfort. I can speak this by dear-bought experience. How often have I been kept from speaking and acting for God, by a sight of my own unworthiness; but now I see that the more unworthy I am, the more fit to work for Jesus, because he will get much glory in working by such mean instruments; and the more he has forgiven me, the more I ought to love and serve him.

1870 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 16 (1870) 930

There is no presumption in a child's believing what its father tells it. It, then, only does its duty. For me to accept the naked promises of a faithful God, and, despite my unworthiness, still to believe them true, is humility. But for me to take that promise from my Father's lips, and begin to cavil at it, and to question it, is nothing better than pride hiding its nakedness with the thinnest gauze of pretended modesty. Shun, I pray you, the unbelief that apes humility, and seek after that unstaggering faith which is the true meekness in the sight of God!

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Kings 3.5-15

Youth is prone to be over-confident, and to think that it can do better than its fathers, who were as confident in their time. There is a false humility which flattens the spirit and keeps from plain duty; and there is a true lowliness which feels that the task must be attempted, though the heart may shrink, and which impels to prayer for fitness not its own. He who tells God his consciousness of impotence, and asks Him to supply His strength to its weakness and His wisdom to its inexperience, will never shirk work because it is too great, nor ever fail to find power according to his need.