Is pride a sin?

c. 391 · John Chrysostom, Homilies on the Gospel of John 16.4

Well hath a wise man said, “The beginning of pride is not to know the Lord.” The devil would not have been brought down and become a devil, not being a devil before, had he not been sick of this disease. This it was that cast him out from that confidence, this sent him to the pit of fire, this was the cause of all his woes. For it is enough of itself to destroy every excellence of the soul, whether it find almsgiving, or prayer, or fasting, or anything. For, saith the Evangelist, “That which is highly esteemed among men is impure before the Lord.” ( Luke xvi. 15 —not quoted exactly.) Therefore it is not only fornication or adultery that are wont to defile those who practice them, but pride also, and that far more than those vices. Why? Because fornication though it is an unpardonable sin, yet a man may plead the desire; but pride cannot possibly find any cause or pretext of any sort whatever by which to obtain so much as a shadow of excuse; it is nothing but a distortion and most grievous disease of the soul, produced from no other source but folly. For there is nothing more foolish than a proud man, though he be surrounded with wealth, though he possess much of the wisdom of this world, though he be set in royal place, though he bear about with all things that among men appear desirable.

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

Now humility properly regards the subjection of man to God, as stated above (Q[161], A[1], ad 5). Hence pride properly regards lack of this subjection, in so far as a man raises himself above that which is appointed to him according to the Divine rule or measure, against the saying of the Apostle (2 Cor. 10:13), "But we will not glory beyond our measure; but according to the measure of the rule which God hath measured to us." Wherefore it is written (Ecclus. 10:14): "The beginning of the pride of man is to fall off from God" because, to wit, the root of pride is found to consist in man not being, in some way, subject to God and His rule. Now it is evident that not to be subject to God is of its very nature a mortal sin, for this consists in turning away from God: and consequently pride is, of its genus, a mortal sin. Nevertheless just as in other sins which are mortal by their genus (for instance fornication and adultery) there are certain motions that are venial by reason of their imperfection (through forestalling the judgment of reason, and being without its consent), so too in the matter of pride it happens that certain motions of pride are venial sins, when reason does not consent to them.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 162, a. 6, co.

I answer that, Two things are to be observed in sin, conversion to a mutable good, and this is the material part of sin; and aversion from the immutable good, and this gives sin its formal aspect and complement. Now on the part of the conversion, there is no reason for pride being the greatest of sins, because uplifting which pride covets inordinately, is not essentially most incompatible with the good of virtue. But on the part of the aversion, pride has extreme gravity, because in other sins man turns away from God, either through ignorance or through weakness, or through desire for any other good whatever; whereas pride denotes aversion from God simply through being unwilling to be subject to God and His rule. Hence Boethius [*Cf. Cassian, de Caenob. Inst. xii, 7] says that "while all vices flee from God, pride alone withstands God"; for which reason it is specially stated (James 4:6) that "God resisteth the proud." Wherefore aversion from God and His commandments, which is a consequence as it were in other sins, belongs to pride by its very nature, for its act is the contempt of God. And since that which belongs to a thing by its nature is always of greater weight than that which belongs to it through something else, it follows that pride is the most grievous of sins by its genus, because it exceeds in aversion which is the formal complement of sin.

1650 · Richard Baxter, The Saints' Everlasting Rest (abridged by Benjamin Fawcett) 12

Art thou more ready to defend thy innocence, than accuse thyself, or confess thy fault? Canst thou hardly bear a close reproof, or digest plain dealing? If these symptoms be undeniably in thy heart, thou art a proud person. There is too much of hell abiding in thee, to have any acquaintance with heaven; thy soul is too like the devil, to have any familiarity with God. A proud man makes himself his god, and sets up himself as his idol; how, then, can his affections be set on God? how can he possibly have his heart in heaven? Invention and memory may possibly furnish his tongue with humble and heavenly expressions, but in his spirit there is no more heaven than there is humility. I speak the more of it, because it is the most common and dangerous sin in morality, and most promotes the great sin of infidelity.

1669 · William Penn, No Cross, No Crown Chapter XII

But alas! when all is done, what folly, as well as irreligion, is there in pride! It cannot add one cubit to any man's stature: what crosses can it hinder? What disappointments help, or harm frustrate? It delivers not from the common stroke; sickness disfigures, pain misshapes, and death ends the proud man's fabric. Six feet of cold earth bounds his big thoughts; and his person, that was too good for any place, must at last lodge within the streight limits of so little and so dark a cave: and he who thought nothing well enough for him, is quickly the entertainment of the lowest of all animals, even worms themselves. Thus pride and pomp come to the common end; but with this difference, less pity from the living, and more pain to the dying. The proud man's antiquity cannot secure him from death, nor his heraldry from judgment. Titles of honour vanish at this extremity; and no power or wealth, no distance or respect, can rescue or insure them. As the tree falls, it lies; and as death leaves men, judgment finds them.

1673 · Richard Baxter, A Christian Directory Chapter IV

Pride is an inordinate self-exalting, or a lifting up ourselves above the state or degree appointed us. It is called ὑπερηφανια, because it is an appearing to ourselves, and a desire to appear to others, above what we are, or above others of our quality. It is a branch of selfishness, and containeth man-pleasing as before described, and produceth hypocrisy, and is its original and life. It containeth in it these following acts or parts: 1. A will to be higher or greater than God would have us be. 2. An overvaluing of ourselves, or esteeming ourselves to be greater, wiser, or better than indeed we are. 3. A desire that others should think of us, and speak of us, and use us, as greater, or wiser, or better than we are. 4. An endeavour or seeking to rise above our appointed place, or to be overvalued by others. 5. An ostentation of our inordinate self-esteem in outward signs of speech or action. Every one of these is an act of pride. The three first are the inward acts of it in the mind and will, and the two last are its external acts.

1742 · Jonathan Edwards, Some Thoughts Concerning the Present Revival of Religion in New England 4.1

Alas, how much pride have the best of us in our hearts! It is the worst part of the body of sin and death; the first sin that ever entered into the universe, and the last that is rooted out; it is God’s most stubborn enemy! The corruption of nature may all be resolved into two things, pride and worldly-mindedness, the devil and the beast, or self and the world. These are the two pillars of Dagon’s temple, on which the whole house leans.

1830 · Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church 3.529

Why are pride and vanity referred to idolatry? Because the proud man values above every thing his own abilities and excellences, and so they are his idol; the vain man wishes further that others also should worship the same idol. These proud and vain dispositions were exemplified even sensibly in Nebuchadnezzar, king of Babylon, who first set up for himself a golden idol, and then ordered all to worship it.

1834 · Albert Barnes, Notes on the Bible: James 4.6

God resisteth the proud - The proud are those who have an inordinate self-esteem; who have a high and unreasonable conceit of their own excellence or importance. This may extend to anything; to beauty, or strength, or attainments, or family, or country, or equipage, or rank, or even religion. A man may be proud of anything that belongs to him, or which can in any way be construed as a part of himself, or as pertaining to him.

1847 · Henry Edward Manning, Sermons, Volume 3 11

Worldly pride,—whether of birth, rank, riches, or, what is still more inward and unbending, pride of intellectual power, is often the true governing spirit of the heart, when least suspected. Pride is, so to speak, too proud to expose itself. It would be offended, if it were to become notorious and censured. It therefore dwells apart, bracing itself up in secret, and giving to all the affections of the soul a high and supercilious tone.

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

In the first place, I must try to describe pride to you. I might paint it as being the worst malformation of all the monstrous things in creation; it hath nothing lovely in it, nothing in proportion, but everything in disorder. It is altogether the very reverse of the creatures which God hath made, which are pure and holy. Pride, the first-born son of hell, is indeed like its parent, all unclean and vile, and in it there is neither form, fashion, nor comeliness.

1872 · Edward Payson, The Treasury of David, vol. 1 (Psalms 1-26) 10.q12

How foolish, how absurd, how ruinous, how blindly destructive of its own object, does pride appear! By attempting to soar, it only plunges itself in the mire; and while endeavouring to erect for itself a throne, it undermines the ground on which it stands, and digs its own grave. It plunged Satan from heaven into hell; it banished our first parents from paradise; and it will, in a similar manner, ruin all who indulge in it. It keeps us in ignorance of God, shuts us out from his favour, prevents us from resembling him, deprives us in this world of all the honour and happiness which communion with him would confer; and in the next, unless previously hated, repented of, and renounced, will bar for ever against us the door of heaven, and close upon us the gates of hell. O then, my friends, beware, above all things, beware of pride! Beware, lest you indulge it imperceptibly, for it is perhaps, of all sins, the most secret, subtle, and insinuating.

1878 · Charles G. Finney, Lectures on Systematic Theology 18

Pride is another attribute of selfishness. Pride is a disposition to exalt self above others, to get out of one’s proper place in the scale of being, and to climb up over the heads of our equals or superiors.

c. 371 · Gregory of Nyssa, On Virginity (De virginitate) 4

Now the wish to be before others is the deadly sin of pride, and one would not be far wrong in saying that this is the seed-root of all the thorns of sin; but it is from reasons connected with marriage that this pride mostly begins. To show what I mean, we generally find the grasping man throwing the blame on his nearest kin; the man mad after notoriety and ambition generally makes his family responsible for this sin: “he must not be thought inferior to his forefathers; he must be deemed a great man by the generation to come by leaving his children historic records of himself”: so also the other maladies of the soul, envy, spite, hatred and such-like, are connected with this cause; they are to be found amongst those who are eager about the things of this life.

c. 391 · John Chrysostom, Homilies on the Gospel of John 9.2

Wherefore a wise man has said, “Pride is the beginning of sin” ( Ecclus. x. 13 ): that is, its root, its source, its mother. By this the first created was banished from that happy abode: by this the devil who deceived him had fallen from that height of dignity; from which that accursed one, knowing that the nature of the sin was sufficient to cast down even from heaven itself, came this way when he labored to bring down Adam from such high honor. For having puffed him up with the promise that he should be as a God, so he broke him down, and cast him down into the very gulfs of hell. Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything.

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 59.2.3

How long could I enlarge upon how much evil there is in pride? The devil on that account alone is to be punished. Certes he is the chief of all sinners: certes he is the tempter to sin: to him is not ascribed adultery, not wine-bibbing, not fornication, not the robbing of others’ goods: by pride alone he fell. And since pride’s companion is envy, it must needs be that a proud man should envy.…In a word, all vices in evil-doings are to be feared, pride in well-doings is more to be feared.

c. 398–404 · John Chrysostom, Homilies on 2 Thessalonians (In epistulam ii ad Thessalonicenses homiliae 1-5) 1

From pride springs contempt of the poor, desire of riches, the love of power, the longing for much glory. Such an one is prompt to revenge an insult. For he who is proud cannot bear to be insulted even by his superiors, much less by his inferiors. But he who cannot bear to be insulted cannot bear either to suffer any ill. See how pride is the beginning of sin.

415 · Augustine of Hippo, On Nature and Grace (De natura et gratia) 29.33

Let him seek diligently, and he will find in the law that the sin of pride is quite distinguished from all other sins. For many sins are committed through pride; but yet not all things which are wrongly done are done proudly,—at any rate, not by the ignorant, not by the infirm, and not, generally speaking, by the weeping and sorrowful. And indeed pride, although it be in itself a great sin, is of such sort in itself alone apart from others, that, as I have already remarked, it for the most part follows after and steals with more rapid foot, not so much upon sins as upon things which are actually well done. However, that which he has understood in another sense, is after all most truly said: “Pride is the commencement of all sin;” because it was this which overthrew the devil, from whom arose the origin of sin; and afterwards, when his malice and envy pursued man, who was yet standing in his uprightness, it subverted him in the same way in which he himself fell. For the serpent, in fact, only sought for the door of pride whereby to enter when he said, “Ye shall be as gods.” Truly then is it said, “Pride is the commencement of all sin;” and, “The beginning of pride is when a man departeth from God.”

c. 420–424 · John Cassian, Institutes (De institutis coenobiorum) 12.6

And so it is most clearly established by instances and testimonies from Scripture that the mischief of pride, although it comes later in the order of the combat, is yet earlier in origin, and is the beginning of all sins and faults: nor is it (like the other vices) simply fatal to the virtue opposite to it (in this case, humility), but it is also at the same time destructive of all virtues: nor does it only tempt ordinary folk and small people, but chiefly those who already stand on the heights of valour.

c. 420–424 · John Cassian, Institutes (De institutis coenobiorum) 12.4

And that we may understand the power of its awful tyranny we see that that angel who, for the greatness of his splendour and beauty was termed Lucifer, was cast out of heaven for no other sin but this, and, pierced with the dart of pride, was hurled down from his grand and exalted position as an angel into hell. If then pride of heart alone was enough to cast down from heaven to earth a power that was so great and adorned with the attributes of such might, the very greatness of his fall shows us with what care we who are surrounded by the weakness of the flesh ought to be on our guard. But we can learn how to avoid the most deadly poison of this evil if we trace out the origin and causes of his fall. For weakness can never be cured, nor the remedies for bad states of health be disclosed unless first their origin and causes are investigated by a wise scrutiny. For as he (viz., Lucifer) was endowed with divine splendour, and shone forth among the other higher powers by the bounty of his Maker, he believed that he had acquired the splendour of that wisdom and the beauty of those powers, with which he was graced by the gift of the Creator, by the might of his own nature, and not by the beneficence of His generosity. And on this account he was puffed up as if he stood in no need of divine assistance in order to continue in this state of purity, and esteemed himself to be like God, as if, like God, he had no need of any one, and trusting in the power of his own will, fancied that through it he could richly supply himself with everything which was necessary for the consummation of virtue or for the perpetuation of perfect bliss.

590–591 · Gregory the Great, The Book of Pastoral Rule (Regula pastoralis) 3.17

Let the humble hear, That the Son of Man came not to be ministered unto, but to minister (Matth. xx. 28); let the haughty hear, that The beginning of all sin is pride (Ecclus. x. 13). Let the humble hear, that Our Redeemer humbled himself, being made obedient even unto death (Philip. ii. 8); let the haughty hear what is written concerning their head, He is king over all the sons of pride (Job xli. 25). The pride, therefore, of the devil became the occasion of our perdition, and the humility of God has been found the argument for our redemption. For our enemy, having been created among all things, desired to appear exalted above all things; but our Redeemer, remaining great above all things, deigned to become little among all things.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 162, a. 7, co.

I answer that, The first thing in every genus is that which is essential. Now it has been stated above (A[6]) that aversion from God, which is the formal complement of sin, belongs to pride essentially, and to other sins, consequently. Hence it is that pride fulfils the conditions of a first thing, and is "the beginning of all sins," as stated above (FS, Q[84], A[2]), when we were treating of the causes of sin on the part of the aversion which is the chief part of sin.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 162, a. 7, ad 4

Accordingly previous to pride there may be certain less grievous sins that are committed through ignorance or weakness. But among the grievous sins the first is pride, as the cause whereby other sins are rendered more grievous. And as that which is the first in causing sins is the last in the withdrawal from sin, a gloss on Ps. 18:13, "I shall be cleansed from the greatest sin," says: "Namely from the sin of pride, which is the last in those who return to God, and the first in those who withdraw from God."

1370 · Catherine of Siena, The Dialogue (abridged, translated by Algar Thorold) 2.15

Do you know how this tree finds such roots? In the height of pride, which is nourished by their own sensitive self-love. Its branch is their own impatience, and its offshoot indiscretion: these are the four principal vices which destroy the soul of him who is a tree of death, because he has not drawn life from grace. Inside the tree is nourished the worm of conscience, which, while man lives in mortal sin, is blinded by self-love, and therefore felt but little; the fruits of this tree are mortal, for they have drawn their nourishment, which should have been humility, from the roots of pride, and the miserable soul is full of ingratitude, whence proceeds every evil.

1605–1610 · Johann Arndt, True Christianity 1.31

By the same sin which had effected his own ruin, Satan attempted the ruin of man, namely, by diverting him from the love of God to the love of himself. Hereby self-love and self-honor began to act in man, and influenced him to seek equality with God himself. Hence he was cast out of Paradise, as Lucifer had been before cast out of heaven, leaving to us all the heritage of pride and self-love. And this is the fall of Adam, which all men in themselves repeat; and which is transmitted through flesh and blood, from one generation to another. 8. The remedy by which a thorough cure may be wrought in fallen man, is wholly to be sought in the precious merit of Christ apprehended by faith. By this we are renewed in Christ, and the flesh is crucified, with its sinful desires. Then we love ourselves no more, but on the contrary, even hate ourselves. Luke 14:26. We do not honor or extol, but deny and mortify ourselves. We no more seek our own glory and interest; but, denying all we have, we withdraw our pleasure and trust from everything whatsoever it be (Luke 14:33), and manfully fight with our own flesh and blood.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 9. Division Second.—The Assailants described Positively. ‘But against

Pride enters into the labours of other sins; they do but work to make her brave, as subjects to uphold the state and grandeur of their prince. Thus you shall see some drudge and droil, cheat, cozen, oppress; and what mean they? O it is to get an estate to maintain pride. Others fawn and flatter, lie, dissemble; and for what? to help pride up some mount of honour. Second. It maketh use of that which is good. It can work with God’s own tools, his ordinances, by which the Holy Spirit advanceth his kingdom of grace in the hearts of his saints. These often are prostituted to pride. A man may be very zealous in prayer, and painful in preaching, and all the while pride is the master whom he serves, though in God’s livery. It can take sanctuary in the holiest actions, and hide itself under the skirt of virtue itself. Thus while a man is exercising his charity, pride may be the idol in secret for which he lavisheth out his gold so freely. It is hard starving this sin, because there is nothing almost but it can live on—nothing so base that a proud heart will not be lift up with, and nothing so sacred but it will profane; [it will] even dare to drink in the bowls of the sanctuary, nay, rather than starve, it will feed on the carcases of other sins.

1673 · Richard Baxter, A Christian Directory Chapter IV

Look on the lamentable effects of pride about you in the world, and that will help you to see the odiousness and pernicious nature of it. Do you not see how it setteth the whole world on fire? how it raiseth wars, and ruineth kingdoms, and draweth out men's blood, and filleth the world with malice and hatred, and cruelty and injustice, and treasons and rebellions, and destroyeth mercy, truth, and honesty, and all that is left of God upon the mind of man? Whence is all the confusion and calamity, all the censoriousness, revilings, and cruelties, which we have seen, or felt, or heard of, but from pride? What is it that hath trampled upon the interest of Christ and his gospel through the world, but pride? What else is it that hath burnt his martyrs, and made havoc of his servants, and distracted and divided his church with schisms, and set up so many sect-masters and sects, and caused them almost all to set against others, but this cursed, unmortified pride? He that hath seen but what pride hath been doing in England in this age, and yet discerneth not its hatefulness and perniciousness, is strangely blind. Every proud man is a plague or burden to the place he liveth in: if he get high, he is a Nabal; a man can scarce speak to him; he thinks all under him are made but to serve his will and honour, as inferior creatures are made for man. If he be an inferior, he scorneth at the honour and government of his superiors, and thinks they take too much upon them, and that it is below him to obey. If he be rich, he thinks the poor must bow all to him, as to the golden calf, or Nebuchadnezzar's golden image: if he be poor, he envieth the rich, and is impatient of the state that God hath set him in: if he be learned, he thinks himself an oracle: if unlearned, he despiseth the knowledge which he wanteth, and scorneth to be taught. What state soever he is in, he is a very salamander, that liveth in the fire, he troubleth house, and town, and country, if his power be answerable to his heart: he is an unpolished stone, that will never lie even in any building; he is a natural enemy to quietness and peace.

1872 · John Wesley, Sermons on Several Occasions 7

Such is the inbred corruption of thy heart, of thy very inmost nature. And what manner of branches canst thou expect to grow from such an evil root? Hence springs unbelief; ever departing from the living God; saying, “Who is the Lord, that I should serve him? Tush! Thou, God, carest not for it.” Hence independence; affecting to be like the Most High. Hence pride, in all its forms; teaching thee to say, “I am rich, and increased in goods, and have need of nothing.” From this evil fountain flow forth the bitter streams of vanity, thirst of praise, ambition, covetousness, the lust of the flesh, the lust of the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil surmisings: From this, all the foolish and hurtful lusts that now “pierce thee through with many sorrows,” and if not timely prevented, will at length drown thy soul in everlasting perdition.

1883 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 29 (1883) 1733

Pride is a ringleader and captain among iniquities—it attains unto the first three of Satan's champions. It is a daring and God-defying sin, arraigning Divine justice as Cain did; challenging Jehovah to combat as Pharaoh did; or making self into God as Nebuchadnezzar did. It would murder God if it could, that it might fill His Throne. While it is first to come and first in horrible supremacy, it is also last to go. As Paul said, "The last enemy that shall be destroyed is death." I think I might say that the last enemy but one is pride, for even at our deathbed pride will be found in attendance.

c. 398–404 · John Chrysostom, Homilies on 2 Thessalonians (In epistulam ii ad Thessalonicenses homiliae 1-5) 1

But how is it the beginning of pride, not to know the Lord? Justly. For he who knows God as he ought to know Him, he who knows that the Son of God humbled Himself so much, is not lifted up. But he who knows not these things, is lifted up. For pride anoints him unto arrogance. For tell me, whence is it that they who make war upon the Church say that they know God? Is it not from arrogance? See into what a precipice it plunges them, not to know the Lord! For if God loveth a contrite spirit (Ps. li. 17, etc.), He on the other hand “resisteth the proud, and giveth grace to the humble.” (1 Pet. v. 5.) There is therefore no evil like pride. It renders a man a demon, insolent, blasphemous, perjured, and makes him desirous of deaths and murders. The proud man always lives in troubles, is always angry, always unhappy. There is nothing which can satiate his passion. If he should see the king stooping down to him, and prostrating himself, he is not satisfied, but is the more inflamed.

1651 · Thomas Manton, Works, vol. IV A Practical Commentary, or an Exposition with Notes on the Epistle of James, Chapter IV

What should be the reason of all this, that God should so expressly set himself against pride? I answer—Because of all sins he hateth this sin, Prov. xvi. 5. Other sins are more hateful to man, because they bring disgrace, and have more of baseness and turpitude in them; whereas pride seemeth to have a kind of bravery in it; but now the Lord hateth it because it is a sin that sets itself most against him. Other sins are against God's laws, this is against his being and sovereignty. Pride doth not only withdraw the heart from God, but lift it up against God. It is a direct contention who shall be acknowledged the author of blessing and excellency: ‘They set their heart up as the heart of God,’ Ezek. xxviii. 6. Babylon speaketh in the name and style of God, ‘I am, and there is none beside me.’ So Nineveh, Zeph. ii. 15. And as it riseth against his being, so against his providence. Pride setteth up an anti-providence; it entertaineth crosses with anger, and blessings with disdain, and citeth God before the tribunal of its own will. So also it is the greatest enemy to God's law; there is pride in every sin. Sinning is interpretative confronting of God and ‘despising the commandment,’ 2 Sam. xii. 9. The will of the creature is set up against the Creator. But the sin of pride is much more against the law of God; it is a touchy sin, and cannot endure the word that reproveth it. Other sins disturb reason, this humoureth it. Drunkenness is more patient of reproof, conscience consenting to the checks of the word; but pride first blindeth the mind, and then armeth the affections; it layeth the judgment asleep, and then awakeneth anger. Besides, pride is the cause of all other sins. Covetousness is the root of evil, and pride is the soul of it. Covetousness is but pride's purveyor. We pursue carnal enjoyments that we may puff up ourselves in the possession of them; and usually that which is pursued in lust is enjoyed in pride.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 9. Division Second.—The Assailants described Positively. ‘But against

Pride of gifts robs us of God’s blessing in the use of them. The humble man may have Satan at his right hand to oppose him; but be sure the proud man shall find God himself there to resist him, whenever he goes about any duty. God proclaims so much, and would have the proud man know wherever he meets him [that] he will oppose him. He ‘resisteth the proud.’ Great gifts are beautiful as Rachel, but pride makes them also barren like her. Either we must lay self aside, or God will lay us aside.

1710 · Matthew Henry, Commentary on Proverbs 16.5

Note, 1. The pride of sinners sets God against them. He that, being high in estate is proud in heart, whose spirit is elevated with his condition, so that he becomes insolent in his conduct towards God and man, let him know that though he admires himself, and others caress him, yet he is an abomination to the Lord. The great God despises him; the holy God detests him.

1710 · Matthew Henry, Commentary on Proverbs 6.12-19

Haughtiness, conceitedness of ourselves, and contempt of others—a proud look. There are seven things that God hates, and pride is the first, because it is at the bottom of much sin and gives rise to it. God sees the pride in the heart and hates it there; but, when it prevails to that degree that the show of men's countenance witnesses against them that they overvalue themselves and undervalue all about them, this is in a special manner hateful to him, for then pride is proud of itself and sets shame at defiance.

1834 · Albert Barnes, Notes on the Bible: Psalms 10.4

The entire verse, then, expresses the prevailing feelings of a sinner about God: (a) That he wishes there were none, and practically believes that there is none; and (b) that the reason or ground of these feelings is pride. Pride will prevent him from seeking God in the following ways: (1) It makes him unwilling to recognize his dependence upon any being; (2) it makes him unwilling to confess that he is a sinner; (3) it makes him unwilling to pray; (4) it makes him unwilling to seek aid of anyone, even God, in the business of life, in the prosecution of his plans, or in sickness and affliction; (5) it makes him unwilling to accede to the terms of reconciliation and salvation proposed by God, unwilling to repent, to believe, to submit to His sovereignty, to acknowledge his indebtedness to mere grace for the hope of eternal life. Pride is at the root of all the atheism, theoretical or practical, on the earth; at the root of all the reluctance which there is to seek the favor of God; at the root, therefore, of the misery and wretchedness of the world.

1883 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 29 (1883) 1733

Wherever God sees pride lifting itself on high, He resolves to level it in the dust! He draws His bow, He fits His arrow to the string—and pride is the target that He shoots at. The more pride enters into the Christian's heart, the less Grace will enter there—and the more opposition from God will come—for pride is never so hateful to God as when He sees it in His own people. If you see disease in a stranger you are very sorry, but if you discover its symptoms in your own child, your grief is much more deep. A viper is loathsome anywhere, but how it would make you start if you saw the head of one of those creatures peeping out from the bosom of a beloved friend! So pride is detestable anywhere, but it is worst in those whom the Lord loves best. If God sees pride in a David, He will smite him till he ceases from his high thoughts. Or if it is in a Hezekiah, he will abase him—and you can be sure that if the Lord sees pride in you, he will smite you! Yes, smite you again and again till you wait humbly at His feet!

1893 · J. Rawson Lumby, The Expositor's Bible: The Epistles of St. Peter The First Epistle of St. Peter, XVII. Be Clothed with Humility

For God resisteth the proud, but giveth grace to the humble. But a little reflection on the characteristics of pride towards men soon makes us conscious that it is very closely united with pride towards God. The Pharisee who despises the publican, and thanks God in words that he is not such a one, feels in his heart no thankfulness nor care for God at all. His own acts have made him the pattern of goodness which he conceives himself to be. And we discover the like in every other exhibition of this spirit. The term (ὑπερήφανοι) by which these haughty ones are described indicates a desire to be conspicuous, to stand apart from and above their fellows. They are self-centred, and look down upon the rest of the world, and forget their dependence upon God.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Luke.14.11

For every one that exalteth himself shall be humbled. This clause makes it evident that ambition was the subject of which Christ was speaking; for he does not state what usually happens in the ordinary life of men, but declares that God will be their Judge, who resisteth the proud, and humbleth their haughtiness, but giveth grace to the humble, (James 4:6; 1 Peter 5:5; Psalm 138:6.) Scripture is full of similar testimonies, that God is an enemy to all who desire to exalt themselves, as all who claim for themselves any merit must of necessity make war with Him. It is a manifestation of pride to boast of the gifts of God, as if there were any excellence in ourselves, that would exalt us on the ground of our own merit. Humility, on the other hand, must be not only an unfeigned abasement, but a real annihilation of ourselves, proceeding from a thorough knowledge of our own weakness, the entire absence of lofty pretensions, and a conviction that whatever excellence we possess comes from the grace of God alone.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 2.4.4

Every day call to mind some one of thy foulest sins, or the most shameful of thy disgraces, or the indiscreetest of thy actions, or anything that did then most trouble thee, and apply it to the present swelling of thy spirit and opinion, and it may help to allay it. 6. Pray often for his grace with all humility of gesture and passion of desire, and in thy devotion interpose many acts of humility, by way of confession and address to God, and reflection upon thyself.

1680–1681 · Thomas Manton, Works, vol. VII Several Sermons upon the CXIX. Psalm, Sermon LXXXVI. Let the proud be ashamed; for they dealt perversely with me without a

Take heed of moral pride, which consists in a lofty conceit of our selves, joined with a contempt of others. This was the Pharisees’ sin: Luke xviii. 9, ‘He spake this parable unto certain which trusted in themselves that they were righteous, and despised others.’ And it is notably personated in the Pharisee and publican who went up to pray, and is daily seen in them who are speaking of their own things, boasting of their own excellences, elevating their own, but extenuating the gifts of others. Most men are too great and too good in their own esteem. Self-love representeth ourselves to ourselves in a feigned shape and likeness, much more wise, and holy, and just, than we are; it maketh us loathe other men’s sins rather than our own, to extenuate other men’s gifts and graces and cry up our own; but this should not be: Phil. ii. 3 ‘Let each esteem another better than themselves.’ Humility is content to sit in the meanest place: Eph. iii. 8, ‘Who am the least of all the saints:’ 1 Tim. i. 15, ‘Christ came to save sinners, of whom I am chief.’ We know our own weakness better than others, and they may have secret excellences which we see not.

1749–1750 · William Law, Extracts from William Law, printed in Andrew Murray's Humility Notes

Look not at pride only as an unbecoming temper, nor at humility only as a decent virtue: for the one is death, and the other is life; the one is all hell, the other is all heaven. So much as you have of pride within you, you have of the fallen angels alive in you; so much as you have of true humility, so much you have of the Lamb of God within you. Could you see what every stirring of pride does to your soul, you would beg of everything you meet to tear the viper from you, though with the loss of a hand or an eye.