What Christian writers said, from about AD 80 to 1930.
62 passages · 22 writers · 10 centuries
The short answer
Spurgeon observes that the Greek word translated lowliness meant baseness or meanness to the Greeks, yet Christ describes his own heart by it. Murray says humility is commended in nearly every epistle, and Spurgeon says hundreds of promises are linked to it. In Proverbs, humility goes before honour and pride before destruction, and with the lowly is wisdom. In Isaiah 57:15 and 66:2 God dwells with and looks to the humble and contrite, preferring them to the temple, according to Calvin, Barnes, Spurgeon, and Henry. In the Gospels Christ sets a child in the midst and Mary sings of God exalting those of low degree, and writers point to Moses, David, John the Baptist, and Paul as examples.
The words for humility and Scripture's promises to the humble
6 passages · 5 writers · 1800s to 1900s
Spurgeon says the Greek word for lowliness meant baseness or meanness to the Greeks and that hundreds of promises are linked to humility, and Maclaren says translating 'Thy lowliness' or 'Thy humility' brings out the antithesis that 'Thy gentleness' weakens. Murray says humility is commended in nearly every epistle, Ryle says Christ used the words about exalting and humbling oneself three times in the Gospels, and Robertson says Jesus repeated the saying about humbling oneself a number of times.
Perhaps most promises are given to faith, and love is often considered to be the brightest of the train of virtues; yet humility holds by no means an inferior place in God’s word, and there are hundreds of promises linked to it. Every grace seems to be like a nail on which precious blessings hang, and humility hath many a mercy suspended from it. “He that exalteth himself shall be abased, and he that humbleth himself shall be exalted;” “Blessed are the poor in spirit;” and in multitudes of other passages, we are reminded that God loveth the humble, but that he “bringeth down the mighty from their seats, and exalteth the humble and meek.”
1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 18.9-14
Let us notice, lastly, in these verses, the high praise which our Lord bestows on humility. He says, "Every one that exalts himself shall be abased, and he that humbles himself shall be exalted." The principle here laid down is so frequently found in the Bible, that it ought to be deeply engraved in our memories. Three times we find our Lord using the words before us in the Gospels, and on three distinct occasions. Humility, He would evidently impress upon us, is among the first and foremost graces of the Christian character. It was a leading grace in Abraham, Jacob, Moses, David, Job, Isaiah, and Daniel. It ought to be a leading grace in all who profess to serve Christ.
If you turn to any Greek lexicon you will find that the word does not signify merely what the Scriptures translate it by, but since the Greeks were a war-like people, a proud people, an intimidating people and thought it foul scorn to patiently endure an insult, the word which we translate by, "lowliness," they would understand to mean, "baseness, or meanness." And in this sense Xenophon uses it. The word to the heathen Greeks meant, "keeping near the ground, vile, contemptible"—and our Savior has deigned to describe His own heart by a word which unregenerate men would thus misinterpret. Even now a man who will not fight, but has learned to suffer wrong without resenting it, is thought by certain people to be destitute of spirit and worthy of contempt. That lowly Grace which the world calls base and mean-spirited, Jesus claims as being His own peculiar quality! He is not lofty, ambitious, proud, and haughty. He dwelt with the humble and contrite. He associated with men of low estate, such as the ungodly would look down upon as utterly beneath regard.
1891 · Andrew Murray, The New Life: Words of God for Young Disciples 19
(Ps. 34:19; Prov. 11:2; Isa. 57: 15; Luke 9:48; 14:11; 18:14) In well-nigh every Epistle, humility is commended to Christians as one of the first virtues. (Rom. 12:3,16; 1 Cor. 13:4; Gal. 5:22,26; Eph. 4:2; Phil. 2:3; Col. 2:13) It is the feature in the image of Jesus which He seeks chiefly to impress on His disciples.
1892 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 1 (Psalms 1-38) 18
The beautiful rendering of the A.V., "Thy gentleness," scarcely conveys the meaning, and weakens the antithesis with the psalmist's "greatness," which is brought out by translating "Thy lowliness," or even more boldly "Thy humility." There is that in God which answers to the peculiarly human virtue of lowliness; and unless there were, man would remain small and unclothed with God-given strength. The devout soul thrills with wonder at God's stooping love, which it discerns to be the foundation of all His gifts and therefore of its blessedness. This singer saw deep into the heart of God, and anticipated the great word of the one Revealer, "I am meek and lowly in heart."
1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Matthew 18.4
This little child (το παιδιον τουτο). This saying about humbling oneself Jesus repeated a number of times as for instance in Mt 23:12 . Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."
Proverbs, the prophets, and the Psalms
16 passages · 7 writers · 1200s to 1800s
Henry and Spurgeon say that pride precedes destruction and humility precedes honour, Fausset says humility and the fear of the Lord are in apposition and one produces the other, and Aquinas cites 'Where humility is there also is wisdom.' Calvin, Barnes, Spurgeon, and Henry treat Isaiah 57:15 and 66:2, where God dwells with and looks to the humble and contrite. Owen says the humble walking of professors is the great delight of the soul of God.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 162, a. 3, ad 1
One is purely speculative, and pride hinders this indirectly by removing its cause. For the proud man subjects not his intellect to God, that he may receive the knowledge of truth from Him, according to Mat. 11:25, "Thou hast hid these things from the wise and the prudent," i.e. from the proud, who are wise and prudent in their own eyes, "and hast revealed them to little ones," i.e. to the humble. Nor does he deign to learn anything from man, whereas it is written (Ecclus. 6:34): "If thou wilt incline thy ear, thou shalt receive instruction." The other knowledge of truth is affective, and this is directly hindered by pride, because the proud, through delighting in their own excellence, disdain the excellence of truth; thus Gregory says (Moral. xxiii, 17) that "the proud, although certain hidden truths be conveyed to their understanding, cannot realize their sweetness: and if they know of them they cannot relish them." Hence it is written (Prov. 11:2): "Where humility is there also is wisdom."
1551 · John Calvin, Commentary on Isaiah, part 4 (chapters 49-66) 66.2
Next, a definition of lawful worship is added; for, when he says that God “looketh to the humble,” I have no doubt that he who is “humble and contrite in spirit” is indirectly contrasted by him with the array, and splendor, and elegance of ceremonies, by which the eyes of men are commonly dazzled, so as to be carried away in admiration. On the other hand, the Lord testifies that he demands humble and downcast minds, and that tremble at his commandments. By these words he describes inward purity of heart and sincere desire of godliness, and at the same time shews in what way we ought to be prepared to please God.
1551 · John Calvin, Commentary on Isaiah, part 4 (chapters 49-66) 57.15
Wicked men are oppressed by various calamities, but do not cease to be fierce and haughty. It will be vain for them to hope that God will draw near to them; for their hearts must be lowly and utterly cast down, if they expect to obtain any assistance from God. Accordingly, he descends even to the lifeless, that he may breathe new life into them and form them anew. Twice he expressly mentions the “lowly spirit,” and the “afflicted heart,” that we may know that these promises belong to those who, in their afflictions, shall not be hardhearted and rebellious, and who, in short, shall lay aside all haughtiness and be meek and lowly.
1559 · John Calvin, Institutes of the Christian Religion 3.12.6
When in Zephaniah the Lord speaks thus, “I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord,” (Zeph. 3:11, 12), does he not plainly show who are the humble—viz. those who lie afflicted by a knowledge of their poverty? On the contrary, he describes the proud as rejoicing (exultantes), such being the mode in which men usually express their delight in prosperity. To the humble, whom he designs to save, he leaves nothing but hope in the Lord. Thus, also, in Isaiah, “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word,” (Isaiah 66:2). again, “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones,” (Isaiah 57:15). By the term contrition which you so often hear, understand a wounded heart, which, humbling the individual to the earth, allows him not to rise. With such contrition must your heart be wounded, if you would, according to the declaration of God, be exalted with the humble. If this is not your case, you shall be humbled by the mighty hand of God to your shame and disgrace.
1646–1690 · John Owen, Sermons of John Owen p2.9
It is our great concernment, because God is greatly delighted in it; it is well-pleasing to him. The humble walking of professors is the great delight of the soul of God, — all that he hath in this world to delight in. If this be our aim, if this be our great interest, — that we may please God, that he may delight in us, and rejoice over us; this is the way whereby it is to be done, Isa. lvii. 15, “As I dwell,” saith God, “in the high and holy place, — delight to abide in the heavens, where I manifest my glory; so I dwell with the humble and contrite spirit with delight and joy.”
1710 · Matthew Henry, Commentary on Proverbs 11.2
How he that humbles himself is here exalted, and a high character is given him. As with the proud there is folly, and will be shame, so with the lowly there is wisdom, and will be honour, for a man's wisdom gains him respect and makes his face to shine before men; or, if any be so base as to trample upon the humble, God will give them grace which will be their glory. Considering how safe, and quiet, and easy, those are that are of a humble spirit, what communion they have with God and comfort in themselves, we will say, With the lowly is wisdom.
1710 · Matthew Henry, Commentary on Proverbs 18.12
Note, 1. Pride is the presage of ruin, and ruin will at last be the punishment of pride; for before destruction men are commonly so infatuated by the just judgment of God that they are more haughty than ever, that their ruin may be the sorer and the more surprising. Or, if that do not always hold, yet after the heart has been lifted up with pride, a fall comes, ch. xvi. 18. 2. Humility is the presage of honour and prepares men for it, and honour shall at length be the reward of humility, as he had said before, ch. xv. 33. That has need to be often said which men are so loth to believe.
1710 · Matthew Henry, Commentary on Proverbs 16.19
Humility, though it should expose us to contempt in the world, yet while it recommends us to the favour of God, qualifies us for his gracious visits, prepares us for his glory, secures us from many temptations, and preserves the quiet and repose of our own souls, is much better than that high-spiritedness which, though it carry away the honour and wealth of the world, makes God a man's enemy and the devil his master.
1712 · Matthew Henry, Commentary on Isaiah 57.13-16
Whoever have any business with God must direct to him as their Father in heaven, for there he dwells. These great things are here said of God to inspire us with a holy reverence of him, to encourage our confidence in him, and to magnify his compassion and condescension to us, that though he is thus high yet he has respect unto the lowly; he that rides on the heavens by his name JAH stoops to concern himself for poor widows and fatherless, Ps. lxviii. 4, 5. [2.] In his grace and mercy. He has a tender pity for the humble and contrite, for those that are so in respect of their state. If they be his people, he will not overlook them though they are poor and low in the world, and despised and trampled upon by men; but he here refers to the temper of their mind; he will have a tender regard to those who, being in affliction, accommodate themselves to their affliction, and bring their mind to their condition, be it ever so low and ever so sad and sorely broken—those that are truly penitent for sin, who mourn in secret for it, and have a dread of the wrath of God, which they have made themselves obnoxious to, and are submissive under all his rebukes.
1712 · Matthew Henry, Commentary on Isaiah 66.1-4
That he would not heed it as he would a humble, penitent, gracious heart. He has a heaven and earth of his own making, and a temple of man's making; but he overlooks them all, that he may look with favour to him that is poor in spirit, humble and serious, self-abasing and self-denying, whose heart is truly contrite for sin, penitent for it, and in pain to get it pardoned, and who trembles at God's word, not as Felix did, with a transient qualm that was over when the sermon was done, but with an habitual awe of God's majesty and purity and an habitual dread of his justice and wrath. Such a heart is a living temple for God; he dwells there, and it is the place of his rest; it is like heaven and earth, his throne and his footstool.
1834 · Albert Barnes, Notes on the Bible: Isaiah 66.2
Jerome renders it, 'All those things were made;' implying that God claimed to be the Creator of them all, and that, therefore, they all belonged to him. But to this man will I look - That is, 'I prefer a humble heart and a contrite spirit to the most magnificent earthly temple' (see the notes at Isa 57:15). That is poor - Or rather 'humble.' The word rendered 'poor' (עני ‛ânı̂y), denotes not one who has no property, but one who is down-trodden, crushed, afflicted, oppressed; often, as here, with the accessory idea of pious feeling Exo 24:12; Psa 10:2, Psa 10:9. The Septuagint renders it, Ταπεινὸν Tapeinon - 'Humble;' not πτωχόν ptōchon (poor). The idea is, not that God looks with favor on a poor man merely because he is poor - which is not true, for his favors are not bestowed in view of external conditions in life - but that he regards with favor the man that is humble and subdued in spirit. And of a contrite spirit - A spirit that is broken, crushed, or deeply affected by sin. It stands opposed to a spirit that is proud, haughty, self-confident, and self-righteous.
1834 · Albert Barnes, Notes on the Bible: Isaiah 57.15
With him also that is of a contrite and humble spirit - The word 'contrite' (דכא dakkâ') means properly that which is broken, crushed, beaten small, trodden down. Here it denotes a soul that is borne down with a sense of sin and unworthiness; a heart that is, as it were, crushed under a superincumbent weight of guilt (see Psa 34:18; Psa 138:6).
When destruction walks through the land, it casts its shadow; it is in the shape of pride. When honor visits a man’s house, it casts its shadow before it; it is in the fashion of humility. “Before destruction the heart of man is haughty;” pride is as surely the sign of destruction as the change of mercury in the weather-glass is the sign of rain, and far more infallibly so than that. “Before honor is humility,” even as before the summer, sweet birds return to sing in our land. Everything hath its prelude. The prelude of destruction is pride, and of honor, humility.
1871 · A. R. Fausset, Commentary Critical and Explanatory on Proverbs 22.4
humility and the fear of the Lord—are in apposition; one produces the other. On the results, compare Pr 3:16; 8:18.
Let me read you the passage, "Thus says the Lord, The Heaven is My throne and the earth is My footstool: where is the house that you build unto Me? And where is the place of My rest? For all those things has My hand made and all those things have been, says the Lord: but to this man will I look, even to him that is poor and of a contrite spirit and trembles at My Word." There you see that God prefers the Trembler to the Temple and makes to the contrite heart a larger promise than even to the consecrated shrine of His glory.
You notice that the prelude to it explains the greatness and the holiness of God and then, like an eagle swooping out of the sky even down to the earth, we find God coming from His high and lofty place to dwell with humble and contrite hearts! Not with the proud—not with you who think yourselves good and excellent—does God dwell, but with men who feel their sin and acknowledge it. With men who feel their unworthiness and confess it.
The Gospels: the child set in the midst and Mary's song
9 passages · 7 writers · 1500s to 1900s
Barnes, Calvin, Spurgeon, and Wesley comment on the little child in Matthew 18, each connecting it with humility or lowliness. Calvin and Spurgeon cite Luke 1:52 on God exalting the humble or those of low degree, Henry says it is God's glory to exalt those who humble themselves, and Ryle says Mary speaks of her own 'low estate.'
1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Matt.18.5
The term children is now applied metaphorically by Christ to those who have laid aside lofty looks, and who conduct themselves with modesty and humility. This is added by way of consolation, that we may not account it troublesome or disagreeable to exercise humility, by means of which Christ not only receives us under his protection, but likewise recommends us to the favor of men. And thus believers are taught in what way they ought to esteem each other: it is by every one humbling himself. How is mutual friendship usually maintained among the children of the world but by every man complying with the wishes of another? The more desirous a man is to obtain renown, the more insolently does he grasp at power, that he may be raised to a lofty station, and that others may be ridiculed or despised; but Christ enjoins that the more a man abases himself, the more highly shall he be honored. Such, too, is the import of the words given by Luke, he that is least among you shall be great; for our Lord does not enjoin us to think more highly of those who justly deserve to be despised, but of those who divest themselves of all pride, and are perfectly willing to occupy the lowest place.
1561 · John Calvin, Commentary on Daniel, part 1 (chapters 1-6) 4.17
Hence Daniel shews God to be deprived of his rights, unless he is recognized as a ruler in the kingdoms of men, that is, on earth to humble all whom he pleases. So also it is said in the Psalms, (Psalm 75:7,) Power springs not from either the east or the west, but from heaven; and elsewhere, God raises the poor out of the mire, (Psalm 113:6.) Then in the sacred Canticle of the Virgin, he casts down the proud from their seat, and exalts the abject and the humble. (Luke 1:52.)
1693 · Thomas Manton, Works, vol. XX Sermons on Several Texts of Scripture, Sermons upon 1 John ii. 12-14, Sermon I. 1 John ii. 12
They that become as little children seek not after dominions, and dignities, and honours. For, Mat. xviii. 1-3, when the disciples were striving who should be greatest in the kingdom of heaven, Christ calleth a little child, and setteth him in the midst of them, and saith, ‘Except ye be converted, and become as a little child, ye shall not enter into the kingdom of heaven.’ As if he had said, You strive for pre-eminence and worldly greatness in my kingdom; I tell you, my kingdom is a kingdom of babes, and containeth none but the humble, and such as are little in their own eyes, and are contented to be small and despised in the eyes of others, and so do not look after great matters in the world. A young child knoweth not what striving for state meaneth. Thus by an emblem and visible representation would Christ take them off from the vain ambitious expectation and pursuit of a carnal kingdom. One part of the work of grace is to take down our pride, and to humble us, and make us little in our own eyes. David, when he would free himself from the crime of aspiring, and seeking great matters in the world, expresseth himself thus, Ps. cxxxii. 1, 2, ‘Lord, my heart is not haughty, nor my eyes lofty, neither do I exercise myself in great matters, nor in things too high for me. Surely I have behaved and quieted myself as a child that is weaned of his mother; my soul is even as a weaned child.’
1710–1714 · Matthew Henry, Commentary on Luke 1.39-56
This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that to-morrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (1 Sam. ii. 4-7), which very much illustrates this here. And compare also Ps. cvii. 33-41; cxiii. 7-9; and Eccl. ix. 11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him.
1754 · John Wesley, Explanatory Notes on Matthew 18.3
Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants.
1834 · Albert Barnes, Notes on the Bible: Matthew 18.1
And become as little children - Children are, to a great extent, destitute of ambition, pride, and haughtiness. They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they must become like them. They must lay aside their ambitious views and their pride, and be willing to occupy their proper station - a very lowly one. Mark says Mar 9:35 that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least and last of all. To esteem ourselves as God esteems us is humility, and it cannot be degrading to think of ourselves as we are; but pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.
1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 1.46-56
Let us mark, secondly, in this hymn of praise, the Virgin Mary's deep humility. She who was chosen of God to the high honor of being Messiah's mother, speaks of her own "low estate," and acknowledges her need of a "Savior." She does not let fall a word to show that she regarded herself as a sinless, "immaculate" person. On the contrary, she uses the language of one who has been taught by the grace of God to feel her own sins, and so far from being able to save others, requires a Savior for her own soul.
He has put down the mighty from their seats, and exalted them of low degree. This is what God is constantly doing—casting down the high and mighty ones and lifting up the meek and lowly!
We have grown up, as we call it— today let us grow down and become as little children, or else we shall not enter into the Kingdom of Heaven! 4. Whoever, therefore, shall humble himself as this little child, the same is greatest in the Kingdom of Heaven. The lower down, the higher up! In a certain sense the way to Heaven is downward in our own esteem.
Scripture's examples of humility
17 passages · 12 writers · 300s to 1900s
Chrysostom says nothing was ever more humble than Moses, Gregory the Great says Moses was humble in both ways, Ephrem says God had need of Moses's humility, and Maclaren says age, solitude, and communion with God mellowed him into humility, while Chrysostom and Calvin cite David's humility. Ryle and Maclaren describe John the Baptist's humility, Calvin says he was willing to be reduced to nothing so that Christ might fill the world, and Ryle, Moody, Chrysostom, and Spurgeon describe Paul's humility. Ambrose says Joseph was humble even to doing the work of a slave, Augustine says the woman and the centurion showed humility, and Barnes calls Job's words the language of true humility and penitence.
c. 350–373 · Ephrem the Syrian, Homily on Our Lord (Sermo de Domino Nostro) 40
He then Who used humble words with Paul His persecutor, He also used humble sayings with the Pharisee. For so great is the power of humility that even God Who overcomes all did not overcome without it. Humility was able also in the wilderness to bear the burden of the stiff-necked people. For against the people who were more stubborn than all men, was set Moses who was more meek than all men. For God Who needs not anything, when He had set free the people, afterwards had need of the humility of Moses, that this humility might endure the wrath and murmuring of the People that provoked him. For humility alone could endure the gainsayings of that people, which the signs of Egypt and the prodigies (wrought) in the desert could not subdue.
c. 386–397 · John Chrysostom, Homilies on First Corinthians 1.4
Nothing makes the Christian so admirable as lowliness of mind. Hear, for instance, Abraham saying, (Gen. xviii. 27.) “But I am but dust and ashes;” and again, God [saying] of Moses, that (Numb. xii. 3.) “he was the meekest of all men.” For nothing was ever more humble than he; who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies; and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person, and as a son-in-law was humbler than his father-in-law, (Exodus xviii. 24) and took advice from him, and was not indignant, nor did he say, “What is this? After such and so great achievements, art thou come to us with thy counsel?” This is what most people feel; though a man bring the best advice, despising it, because of the lowliness of the person. But not so did he: rather through lowliness of mind he wrought all things well. Hence also he despised the courts of kings, (Heb. xi. 24–26.) since he was lowly indeed: for the sound mind and the high spirit are the fruit of humility.
c. 386–397 · John Chrysostom, Homilies on Ephesians (In epistulam ad Ephesios homiliae 1-24) 7
What? when he was about to speak of the vastness of the grace of God, hear what he saith, “Unto me, who am less than the least of all saints, was this grace given.” Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself “a blasphemer, and a persecutor, and injurious;” (1 Tim. i. 13.) yet nothing was equal to this: for “formerly,” saith he, such was I; and again he calls himself, “one born out of due time.” (1 Cor. xv. 8.) But that after so many great and good deeds and at that time he should thus humble himself, and call himself “less than the least of all,” this is indeed great and surpassing moderation.
c. 388–390 · Ambrose of Milan, On the Duties of the Clergy (De officiis) 1.17.66
Joseph also, though he dreamed that sun and moon and stars made obeisance to him, yet was subject to his father’s will with ready obedience. So chaste was he, he would not hear even a word unless it were pure; humble was he even to doing the work of a slave, modest, even to taking flight, enduring, even to bearing imprisonment, so forgiving of wrong as even to repay it with good.
391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 27.12
Because of pride they were broken off: and the wild olive tree grafted in because of humility. This humility did the woman show forth when she said, “Truth, Lord,” “I am a dog, I desire only the crumbs.” In this humility also did the Centurion please Him; who when he desired that his servant might be healed by the Lord, and the Lord said, “I will come and heal him,” answered, “Lord, I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed. I am not worthy that Thou shouldest come under my roof.”
c. 398–404 · John Chrysostom, Homilies on Philippians (In epistulam ad Philippenses homiliae 1-15) 7
Absalom exalted himself, David humbled himself; which of the twain was raised up, which became glorious? For what could be a more evident proof of humility than these words which that blessed Prophet spoke of Shimei, “Let him curse, for the Lord hath bidden him.” (2 Sam. xvi. 11.)
590–591 · Gregory the Great, The Book of Pastoral Rule (Regula pastoralis) 1.7
Both requirements Moses marvellously fulfilled, who was unwilling to be set over so great a multitude, and yet obeyed. For peradventure he were proud, were he to undertake without trepidation the leadership of that innumerable people; and, again, proud he would plainly be were he to refuse to obey his Lord’s command. Thus in both ways humble, in both ways submissive, he was unwilling, as measuring himself, to be set over the people; and yet, as presuming on the might of Him who commanded him, he consented.
1553 · John Calvin, Commentary on John, part 1 (chapters 1-11) 3.30
John the Baptist proceeds farther; for, having formerly been raised by the Lord to the highest dignity, he shows that this was only for a time, but now that the Sun of Righteousness, (Malachi 4:2) has arisen, he must give way; and, therefore, he not only scatters and drives away the empty fumes of honor which had been rashly and ignorantly heaped upon him by men, but also is exceedingly careful that the true and lawful honor which the Lord had bestowed on him may not obscure the glory of Christ. Accordingly, he tells us that the reason why he had been hitherto accounted a great Prophet was, that for a time only he was placed in so lofty a station, until Christ came, to whom he must surrender his office. In the meantime, he declares that he will most willingly endure to be reduced to nothing, provided that Christ occupy and fill the whole world with his rays; and this zeal of John all pastors of the Church ought to imitate by stooping with the head and shoulders to elevate Christ.
1557 · John Calvin, Commentary on the Psalms, part 3 (Psalms 67-92) 69.31
By the way, the humility of David is worthy of being noticed, who, although he rose so high as to be a heavenly pattern, yet disdained not to humble himself for the common benefit of the Church, as if he had belonged to the common class of the people, that by the figures of the law he might learn the truth which has since been more clearly manifested in the gospel; namely, that the praises of God, in so far as they proceed from our mouths, are impure, until they are sanctified by Christ.
1834 · Albert Barnes, Notes on the Bible: Job 42.3
Therefore have I uttered that I understood not - I have pronounced an opinion on subjects altogether too profound for my comprehension. This is the language of true humility and penitence, and shows that Job had at heart a profound veneration for God, however much he had been led away by the severity of his sufferings to give vent to improper expressions. It is no uncommon thing for even good people to be brought to see that they have spoken presumptuously of God, and have engaged, in discussions and ventured to pronounce opinions on matters pertaining to the divine administration, that were wholly beyond their comprehension.
1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 1.19-28
He speaks of himself as nothing more than the "voice of one crying in the wilderness," and as one who "baptized with water." He proclaims loudly that there is One standing among the Jews far greater than himself, One whose shoe-latchet he is not worthy to unloose. He claims honor not for himself but for Christ. To exalt Christ was his mission, and to that mission he steadfastly adheres. The greatest saints of God in every age of the Church have always been men of John the Baptist's spirit. In gifts, and knowledge, and general character they have often differed widely. But in one respect they have always been alike--they have been "clothed with humility."
1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 7.14-24
The very desire to exalt ourselves is a bad symptom. It is a sure sign of something wrong within. Does any one ask illustrations of the truth before us? He will find them, on the one side, in the Scribes and Pharisees of our Lord's times. If one thing more than another distinguished these unhappy men, it was their desire to get praise for themselves. He will find them, on the other side, in the character of the Apostle Paul. The keynote that runs through all his Epistles is personal humility and zeal for Christ's glory--"I am less than the least of all saints--I am not fit to be called an Apostle--I am chief of sinners--we preach not ourselves but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." (Ephes. 3:8; 1 Cor. 15:9; 1 Tim. 1:15; 2 Cor 4:5.)
1871 · F. C. Cook, Notes on the Bible: Exodus 3.11
Who am I - These words indicate humility (compare Num 12:3), not fear. He feared failure, owing to incompetency, especially in the power of expression.
1896 · Dwight Lyman Moody, The Overcoming Life, and Other Sermons 5
In one of his early epistles Paul calls himself the “least of all the apostles.” Later on he claims to be “less than the least of all saints,” and again, just before his death, humbly declares that he is the “chief of sinners.” Notice how he seems to have grown smaller and smaller in his own estimation.
Why is this memorial kept of Saul's sins before conversion? It was meant to keep Paul humble—and it always did that. You notice how very sorrowfully he always speaks about this matter. He says that he was not meet to be called an Apostle because he persecuted the Church of God. Once, in speaking to the Lord, he said, "And when the blood of Your martyr Stephen was shed, I, also, was standing by and consenting unto his death, and kept the raiment of them that slew him." He never forgot that and it always made him walk humbly before God.
1907 · Alexander Maclaren, Expositions of Holy Scripture: Exodus 3.10-20
The commander’s summons which brings a man from the rear rank and sets him in the van of a storming-party may well make its receiver shrink. It was not cowardice which prompted Moses’ answer, but lowliness. His former impetuous confidence had all been beaten out of him. Time was when he was ready to take up the rôle of deliverer at his own hand; but these hot days were past, and age and solitude and communion with God had mellowed him into humility.
1909 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 1 to 8) 3.1-12
The first noticeable feature in it is the utter humility of the dauntless prophet before the yet veiled Sovereign. All the fiery force, the righteous scorn and anger, the unflinching bravery, melt into meek submission. He knows the limits of his own power, and gladly recognises the infinite superiority of the coming One. He never moved from that lowly attitude. Even when his followers tried to stir up base jealousy in him at being distanced by the Christ, who, as they suggested, owed His first recognition to him, all that his immovable self-abnegation cared to answer was, ‘He must increase, but I must decrease.’ He was glad ‘to fade in the light of the Sun that he loved.’
Key text: James 4:6 and 1 Peter 5:5: God resists the proud
2 passages · 2 writers · 1200s to 1800s
Two of the strongest passages from the page "God resists the proud and gives grace to the humble: James 4:6 and 1 Peter 5:5", repeated here with a link to the full page.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 161, a. 5, ad 2
First by way of removing obstacles: and thus humility holds the first place, inasmuch as it expels pride, which "God resisteth," and makes man submissive and ever open to receive the influx of Divine grace. Hence it is written (James 4:6): "God resisteth the proud, and giveth grace to the humble." In this sense humility is said to be the foundation of the spiritual edifice.
1834 · Albert Barnes, Notes on the Bible: James 4.6
But giveth grace unto the humble - The meaning is, that he shows them favor; he bestows upon them the grace needful to secure their salvation. This he does: (1) because they feel their need of his favor; (2) because they will welcome his teaching and value his friendship; (3) because all the arrangements of his grace are adapted only to such a state of mind. You cannot teach one who is so wise that he already supposes he knows enough; you cannot bestow grace on one who has no sense of the need of it. The arrangements of salvation are adapted only to an humble heart.
Key text: James 4:10, 1 Peter 5:6, and Matthew 23:12: humble yourselves
2 passages · 2 writers · 1800s
Two of the strongest passages from the page "Humble yourselves: James 4:10, 1 Peter 5:6, and Matthew 23:12", repeated here with a link to the full page.
1834 · Albert Barnes, Notes on the Bible: James 4.10
Humble yourselves in the sight of the Lord - Compare Mat 23:12. See the notes at Jam 4:6. That is, be willing to take your appropriate place in the dust on account of your transgressions. This is to be "in the sight of the Lord," or before him. Our sins have been committed against him; and their principal aggravation, whoever may have been wronged by them, and great as is their criminality in other respects, arises from that consideration.
You know there is a deal of difference between being humble and being humbled. He who will not be humble, shall be humbled! Humble yourselves, therefore, under the mighty hand of God, and He shall lift you up, lest He leave you because you hold your head so high.
Two of the strongest passages from the page "Micah 6:8: do justly, love mercy, walk humbly with thy God", repeated here with a link to the full page.
1646–1690 · John Owen, Sermons of John Owen life.16
To walk humbly with God is the principal thing that he requires of us in this world, Mic. vi. 8. Hereof self-abasement, in a sense of sin, is the life and soul; the principle of all other acts and duties belonging thereunto.
1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Micah 6.8
It is not a "crouching before God" displeased, (such as they had thought of,) but the humble love of the forgiven; "walk humbly," as the creature with the Creator, but in love, with thine own God. Humble thyself with God, who humbled himself in the flesh: walk on with Him, who is thy Way. Neither humility nor obedience alone would be true graces; but to cleave fast to God, because He is thine All, and to bow thyself down, because thou art nothing, and thine All is He and of Him.
Two of the strongest passages from the page "Philippians 2:3: in lowliness of mind let each esteem other better", repeated here with a link to the full page.
1548 · John Calvin, Commentary on Ephesians 4.2
With all humility. He now descends to particulars, and first of all he mentions humility. The reason is, that he was about to enter on the subject of Unity, to which humility is the first step. This again produces meekness, which disposes us to bear with our brethren, and thus to preserve that unity which would otherwise be broken a hundred times in a day. Let us remember, therefore, that, in cultivating brotherly kindness, we must begin with humility.
1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: Philippians 2.1-4
The cure for all these evils is lowliness of mind. That is a Christian word. Used by Greek thinkers, it meant abjectness; and it is one conspicuous instance of the change effected in morals by Christian teaching that it has become the name of a virtue. We are to dwell not on our gifts but on our imperfections, and if we judge ourselves with constant reference to the standard in Christ's life, we shall need little more to bring us to our knees in true lowliness of mind.
Key text: Philippians 2:5-8: Christ emptied himself
2 passages · 2 writers · 400s to 1600s
Two of the strongest passages from the page "Philippians 2:5-8: Christ emptied himself (kenosis)", repeated here with a link to the full page.
c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 17.16
He usurped not equality with God, but was in that equality in which He was begotten. And how were we to come to the equal God? “He emptied Himself, taking upon Him the form of a servant.” But He emptied Himself not by losing what He was, but by taking to Him what He was not.
1646–1690 · John Owen, Sermons of John Owen new.11
Having taken this form of a servant, what did he do? Why, “he humbled himself.” He emptied himself to take the form of a servant; and he humbled himself in that form, to engage in obedience, to undergo death. There is an infinite distance between the ἐκκένωσις, the self-emptying of Christ, when, “being in the form of God, he took upon himself the form of a servant,” and the ταπείνωσις, the taking on him the form of a servant to obey and die. The one infinitely excels the other.
Two of the strongest passages from the page "The humility of Jesus: "meek and lowly in heart" (Matthew 11:29)", repeated here with a link to the full page.
c. 96 · Clement of Rome, First Epistle to the Corinthians (1 Clement), complete text 16
For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him.
c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 3.9
Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus “learn,” saith He, “of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.” Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility.
Two of the strongest passages from the page "What does "blessed are the poor in spirit" mean?", repeated here with a link to the full page.
c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 15.2
“Blessed are the poor in spirit; for theirs is the kingdom of Heaven.” What is meant by “the poor in spirit?” The humble and contrite in mind. For by “spirit” He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.
c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 74.21
Who are the poor in spirit? The humble, men trembling at the words of God, confessing their sins, neither on their own merits, nor on their own righteousness relying. Who are the poor in spirit? They who when they do anything of good, praise God, when anything of evil, accuse themselves.
