What is humility? How do I become humble?

Let us therefore become humble that we may become exalted; (St. Luke xiv. 11 ) “For he that humbleth himself shall be exalted.” … Whereas the sober-minded man has no high thoughts, not even in high fortunes, knowing his own low estate; but the vulgar even in his trifling concerns indulges a proud fancy.

John Chrysostom, Homilies on First Corinthians 2 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

An untaught humility has no claim to praise, but only that which possesses modesty and a knowledge of self. For there is a humility that rests on fear, one, too, that rests on want of skill and ignorance.

Ambrose of Milan, On the Duties of the Clergy 3.17 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Cure pride and there will be no more iniquity. Consequently, that the cause of all diseases might be cured, namely, pride, the Son of God came down and was made low. … Thy whole humility is to know thyself.

Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 26 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)

The virtue of humility consists in keeping oneself within one’s own bounds, not reaching out to things above one, but submitting to one’s superior. Thus humility cannot befit God, who has no superior, but is above all. Whenever any one subjects himself out of humility to an equal or any inferior, that is because he takes that equal or inferior to be his superior in some respect. Though then the virtue of humility cannot attach to Christ in His divine nature, yet it may attach to Him in his human nature.

Thomas Aquinas, Summa contra Gentiles 4.55

On the other hand, humility makes a man think little of himself in consideration of his own deficiency, and magnanimity makes him despise others in so far as they fall away from God's gifts: since he does not think so much of others as to do anything wrong for their sake. Yet humility makes us honor others and esteem them better than ourselves, in so far as we see some of God's gifts in them.

Thomas Aquinas, Summa Theologica II-II.Q129.A3

I answer that, Pride is opposed to humility. Now humility properly regards the subjection of man to God, as stated above ( Q[161], A[1] , ad 5). … 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.

Thomas Aquinas, Summa Theologica II-II.Q162.A5

In like manner. humility does not require a man to subject that which he has of his own to that which his neighbor has of man's: otherwise each one would have to esteem himself a greater sinner than anyone else: whereas the Apostle says without prejudice to humility ( Gal. 2:15 ): "We by nature are Jews, and not of the Gentiles, sinners." Nevertheless a man may esteem his neighbor to have some good which he lacks himself, or himself to have some evil which another has not: by reason of which, he may subject himself to him with humility.

Thomas Aquinas, Summa Theologica II-II.Q161.A3

It is possible, without falsehood, to deem and avow oneself the most despicable of men, as regards the hidden faults which we acknowledge in ourselves, and the hidden gifts of God which others have. Hence Augustine says (De Virginit. lii): "Bethink you that some persons are in some hidden way better than you, although outwardly you are better than they." Again, without falsehood one may avow and believe oneself in all ways unprofitable and useless in respect of one's own capability, so as to refer all one's sufficiency to God, according to 2 Cor. 3:5, "Not that we are sufficient to think anything of ourselves as of ourselves: but our sufficiency is from God."

Thomas Aquinas, Summa Theologica II-II.Q161.A6

I answer that, As stated above (A[1]) , it belongs properly to humility, that a man restrain himself from being borne towards that which is above him. For this purpose he must know his disproportion to that which surpasses his capacity. Hence knowledge of one's own deficiency belongs to humility, as a rule guiding the appetite. Nevertheless humility is essentially in the appetite itself; and consequently it must be said that humility, properly speaking, moderates the movement of the appetite.

Thomas Aquinas, Summa Theologica II-II.Q161.A2

But self-knowledge consists in this, first, When reflecting on what God gave us at our creation, and still continues graciously to give, we perceive how great the excellence of our nature would have been had its integrity remained, and, at the same time, remember that we have nothing of our own, but depend entirely on God, from whom we hold at pleasure whatever he has seen it meet to bestow; secondly, When viewing our miserable condition since Adam’s fall, all confidence and boasting are overthrown, we blush for shame, and feel truly humble.

John Calvin, Institutes of the Christian Religion II.1

Nothing, doubtless, nor is there any great humility in the fly which confesses it is nought, as compared with a mountain, or a drop of water, which knows itself to be nothing compared with the sea, or a cornflower, or a spark, as compared with the sun. But humility consists in not esteeming ourselves above other men, and in not seeking to be esteemed above them.

Francis de Sales, Introduction to the Devout Life 5.5

Humility consists not in railing against thyself, or wearing mean clothes, or going softly and submissively; but in hearty and real evil or mean opinion of thyself. Believe thyself an unworthy person heartily, as thou believest thyself to be hungry, or poor, or sick, when thou art so. … But he that calls himself intemperate, foolish, lustful, and is angry when his neighbours call him so, is both a false and a proud person.

Jeremy Taylor, Holy Living 2.4.3

Humility imports a deep sense of our own meanness, with hearty and affectionate acknowledgment of our owing all that we are to the divine bounty; which is always accompanied with a profound submission to the will of God, and great deadness toward the glory of the world and applause of men.

Henry Scougal, The Life of God in the Soul of Man 1

The last branch of religion is humility; and however to vulgar and carnal eyes this may appear an abject, base, and despicable quality, yet really the soul of man is not capable of a higher and more noble endowment. It is a silly ignorance that begets pride. But humility arises from a nearer acquaintance with excellent things, which keeps men from doting on trifles, or admiring themselves because of some petty attainments. Noble and well-educated souls have no such high opinion of riches, beauty, strength, and other such like advantages, as to value themselves for them, or despise those that want them. And as for inward worth and real goodness, the sense they have of the divine perfections, makes them think very meanly of any thing they have hitherto attained, and be still endeavouring to surmount themselves, and make nearer approaches to those infinite excellencies which they admire.

Henry Scougal, The Life of God in the Soul of Man 2

Few think of themselves so meanly as they ought to think: this sticks as close to us as our skin; and as humility is the beauty of grace, this is the filthiest soil of nature. Our thoughts run more delightfully upon the track of our own perfections, than the excellency of God; and when we find anything of a seeming worth, that may make us glitter in the eyes of the world, how cheerfully do we grasp and embrace ourselves!

Stephen Charnock, The Existence and Attributes of God 2

We should labour to be like Christ, in humility. … Humility, says Bernard, is contemptus propriae extellentiae, ‘a contempt of self-excellence,' a kind of a self-annihilation. This is the glory of a Christian. We are never so comely in God's eyes as when we are black in our own.

Thomas Watson, A Body of Divinity 5.6

By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride.

Matthew Henry, Commentary on Ephesians 4.2 (Commentary on the Whole Bible, Vol. 6)

All men in the world, in judging of the degree of their own and others' humility, as appearing in any act of theirs, consider two things, viz., the real degree of dignity they stand in; and the degree of abasement, and the relation it bears to that real dignity. Thus the complying with the same low place, or low act, may be an evidence of great humility in one, that evidences but little or no humility in another. But truly humble Christians have so mean an opinion of their own real dignity, that all their self-abasement, when considered with relation to that, and compared to that, appears very small to them. It does not seem to them to be any great humility, or any abasement to be made much of, for such poor, vile, abject creatures as they, to lie at the foot of God.

Jonathan Edwards, Religious Affections 3.6

The reason why a proud person should be apt to think his humility great, and why a very humble person should think his humility small, may be easily seen, if it be considered, that it is natural for persons, in judging of the degree of their own humiliation, to take their measure from that which they esteem their proper height, or the dignity wherein they properly stand. That may be great humiliation in one, that is no humiliation at all in another; because the degree of honorableness, or considerableness wherein each does properly stand, is very different.

Jonathan Edwards, Religious Affections 3.6

Humility is indispensable to religion, Mat 18:3. No man who is not humble can possibly be a Christian. … It is not meanness it is not cowardice - it is not want of proper self-esteem; it is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of ourselves! and how foolish and wicked is it to be proud that is, to think more of ourselves, and wish others to think so, than we really deserve!

Albert Barnes, Notes on the Bible Matthew 18:35

The root of humility is right knowledge. The man who really knows himself and his own heart--who knows God and His infinite majesty and holiness--who knows Christ, and the price at which he was redeemed--that man will never be a proud man. … 2:3.) Ignorance--nothing but sheer ignorance--ignorance of self, of God, and of Christ, is the real secret of pride.

J.C. Ryle, Expository Thoughts on Luke Luke 14:7-14 (Expository Thoughts on the Gospels, Vol. 3)

True Christian humility joins consciousness of utter personal demerit, with a sense of participation in the divine life through Christ, and in the dignity of our adoption by God. Without the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic self-abasement (Col 2:23), which after all is but spiritual pride under the mock guise of humility.

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Colossians 2

lowliness—In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [Trench].

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Ephesians 4

In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible First Corinthians 1

This includes, first, a due sense of our insignificance as creatures; and secondly, a proper apprehension of our ill-desert and uncleanness in the sight of God as sinners. It is the opposite of self-righteousness, of self-complacency and self-confidence. … It expresses the state of mind which cannot fail to be produced by a proper apprehension of our character as sinners in the sight of a just and holy God.

Charles Hodge, Systematic Theology III.20.20 (Vol. 3)

The infant’s lowliness is not yet humility; for it is instinct rather than virtue. … It, too, is rudimentary and instinctive, but the impulse which makes the babe nestle in its mother’s bosom may well stand for a picture of the conscious trust which the children of the kingdom must have. The child’s instinct is the man’s virtue.

Alexander Maclaren, Luke 2.18 (Expositions of Holy Scripture, Vol. 9)

Humility is so practical a virtue that men think it must be a vice. Humility is so successful that it is mistaken for pride. … In a word, the failure of this virtue actually lies in its success; it is too successful as an investment to be believed in as a virtue.

G.K. Chesterton, Heretics 6

In one way Man was to be haughtier than he had ever been before; in another way he was to be humbler than he had ever been before. In so far as I am Man I am the chief of creatures. In so far as I am a man I am the chief of sinners.

G.K. Chesterton, Orthodoxy 6

A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. Nowadays the part of a man that a man does assert is exactly the part he ought not to assert himself. The part he doubts is exactly the part he ought not to doubt—the Divine Reason. … The truth is that there is a real humility typical of our time; but it so happens that it is practically a more poisonous humility than the wildest prostrations of the ascetic.

G.K. Chesterton, Orthodoxy 3

If we wish to be guarded by Him who was humbled for our sakes, and who was exalted to keep us, let us be humble. Let no one assume anything unto himself. No man hath any good, except he hath received it from Him who alone is good. But he who chooseth to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him.

Augustine of Hippo, Expositions on the Book of Psalms 127 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Wherefore let this be the first thought for the putting on of humility, that God’s virgin think not that it is of herself that she is such, and not rather that this best “gift cometh down from above from the Father of Lights, with Whom is no change nor shadow of motion.” For thus she will not think that little hath been forgiven her, so as for her to love little, and, being ignorant of the righteousness of God, and wishing to establish her own, not to be made subject to the righteousness of God.

Augustine of Hippo, Of Holy Virginity 42 (Nicene and Post-Nicene Fathers, Series 1, Vol. 3)

I answer that, We may consider two things in man, namely that which is God's, and that which is man's. Whatever pertains to defect is man's: but whatever pertains to man's welfare and perfection is God's, according to the saying of Osee 13:9, "Destruction is thy own, O Israel; thy help is only in Me." Now humility, as stated above (A[1], ad 5; A[2], ad 3), properly regards the reverence whereby man is subject to God.

Thomas Aquinas, Summa Theologica II-II.Q161.A3

Wherefore we should subject ourselves with humility to all our neighbors for God's sake, according to 1 Pet. 2:13, "Be ye subject . . . to every human creature for God's sake"; but to God alone do we owe the worship of latria. … Humility, like other virtues, resides chiefly inwardly in the soul.

Thomas Aquinas, Summa Theologica II-II.Q161.A3

First, God has promised certainly His grace to the humbled: that is, to the self-deploring and despairing. But a man cannot be thoroughly humbled, until he comes to know that his salvation is utterly beyond his own powers, counsel, endeavours, will, and works, and absolutely depending on the will, counsel, pleasure, and work of another, that is, of God only. For if, as long as he has any persuasion that he can do even the least thing himself towards his own salvation, he retain a confidence in himself and do not utterly despair in himself, so long he is not humbled before God; but he proposes to himself some place, some time, or some work, whereby he may at length attain unto salvation. But he who hesitates not to depend wholly upon the good-will of God, he totally despairs in himself, chooses nothing for himself, but waits for God to work in him; and such an one, is the nearest unto grace, that he might be saved.

Martin Luther, The Bondage of the Will 24

Well would it be were these things not so evident. But since the Spirit of God sets before us a lively image of the fact, let us learn what true humility is, and that we then only have this, when we think that we are nothing, and can do nothing, and that it is God alone who not only supports and continues us in life, but also governs us by his Spirit, and that it is he who sustains our hearts, gives courage, and then blesses us, so as to render prosperous what we may undertake. Let us hence learn that God cannot be really glorified, except when men wholly empty themselves.

John Calvin, Commentary on Habakkuk, Zephaniah, and Haggai Habakkuk 1.16 (Calvin's Commentaries, Vol. 29)

The sum of the discourse is, that when we come before God, we must lay aside all presumption. When we imagine that there is any good thing in us, we need not wonder if he reject us, as we thus take away from him a principal part of the honor which is his due. But, on the contrary, if we acknowledge that all the services which we can yield him are in themselves things of nought, and undeserving of any recompense, this humility is as a perfume of a sweet odour, which will procure for them acceptance with God.

John Calvin, Commentary on the Psalms, Vol. 1 16.2 (Calvin's Commentaries, Vol. 8)

Accordingly, until God reveal himself to us, we do not think that we are men, or rather, we think that we are gods; but when we have seen God, we then begin to feel and know what we are. Hence springs true humility, which consists in this, that a man makes no claims for himself, and depends wholly on God; and therefore on this point the present and similar passages ought to be carefully studied.

John Calvin, Commentary on Isaiah, Vol. 1 6.1 (Calvin's Commentaries, Vol. 13)

For I call it not humility, so long as we think there is any good remaining in us. Those who have joined together the two things, to think humbly of ourselves before God and yet hold our own righteousness in some estimation, have hitherto taught a pernicious hypocrisy. For if we confess to God contrary to what we feel, we wickedly lie to him; but we cannot feel as we ought without seeing that every thing like a ground of boasting is completely crushed. Therefore, when you hear from the prophets “thou wilt save the afflicted people; but wilt bring down high looks” (Ps. 18:27), consider, first, that there is no access to salvation unless all pride is laid aside and true humility embraced; secondly, that that humility is not a kind of moderation by which you yield to God some article of your right (thus men are called humble in regard to each other when they neither conduct themselves haughtily nor insult over other, though they may still entertain some consciousness of their own excellence), but that it is the unfeigned submission of a mind overwhelmed by a serious conviction of its want and misery.

John Calvin, Institutes of the Christian Religion III.12

Christian humility consists in laying aside the imaginary idea of our own righteousness, and trusting entirely to the mercy of God, apprehended by faith in Christ.

John Calvin, Institutes of the Christian Religion III.12

If man had no title to glory in himself, when, by the kindness of his Maker, he was distinguished by the noblest ornaments, how much ought he to be humbled now, when his ingratitude has thrust him down from the highest glory to extreme ignominy? At the time when he was raised to the highest pinnacle of honour, all which Scripture attributes to him is, that he was created in the image of God, thereby intimating that the blessings in which his happiness consisted were not his own, but derived by divine communication. What remains, therefore, now that man is stript of all his glory, than to acknowledge the God for whose kindness he failed to be grateful, when he was loaded with the riches of his grace?

John Calvin, Institutes of the Christian Religion II.2

Be much in thoughtfulness of the excellency of the majesty of God and thine infinite, inconceivable distance from him. … Be much in thoughts of this nature, to abase the pride of thy heart, and to keep thy soul humble within thee.

John Owen, Of the Mortification of Sin in Believers 14

It is not, we see, of ourselves, that we either know the truth, or love it, or abide in the profession of it. We have nothing of this kind but what we have received. Humility in ourselves, usefulness towards others, and thankfulness unto God, ought to be the effects of this consideration.

John Owen, Pneumatologia 7.7

But it is well observed by a pious writer, that the deepest and most pure humility doth not so much arise from the consideration of our own faults and defects, as from a calm and quiet contemplation of the divine purity and goodness. Our spots never appear so clearly, as when we place them before this infinite light; and we never seem less in our own eyes, than when we look down upon ourselves from on high. O how little, how nothing, do all these shadows of perfection then appear, for which we are wont to value ourselves! That humility, which cometh from a view of our own sinfulness and misery, is more turbulent and boisterous; but the other layeth us full as low, and wanteth nothing of that anguish and vexation wherewith our souls are apt to boil, when they are the nearest objects of our thoughts.

Henry Scougal, The Life of God in the Soul of Man 3

The vast disproportion between the mightiness of God, and the meanness of a creature, inculcates the lesson of humility in his presence. … We sanctify his name, and glorify his strength, by falling down before it; it is an acknowledgment of his invisible strength, and our inability to match it.

Stephen Charnock, The Existence and Attributes of God 10

We are apt to be proud, with the Pharisee, when we look upon others wallowing in the mire of base and unnatural lusts: but let any clap their wings, if they can, in a vain boasting and exaltation, when they view the holiness of God. What torch, if it had reason, would be proud, and swagger in its own light, if it compared itself with the sun?

Stephen Charnock, The Existence and Attributes of God 11

Let the sense of God’s infinite knowledge, therefore, be an incentive and argument for more humiliation in us. If we know enough to render ourselves vile in our own eyes, how much more doth God know to render us vile in his!

Stephen Charnock, The Existence and Attributes of God 8

The doctrine of the dominion of God may teach us humility. We are never truly abased, but by the consideration of the eminence and excellency of the Deity. … When God’s name is regarded as the most excellent and sovereign name in all the earth, then is the soul in the fittest temper to lie low, and cry out, What is man, that so great a Majesty should be mindful of him?

Stephen Charnock, The Existence and Attributes of God 13

No knowledge that we are possessed of should make us swell with too high a conceit of ourselves, and a disdain of others. We have infinitely more of ignorance than knowledge. Let us therefore remember, in all our thoughts of God, that he is God, and we are men; and therefore ought to be humble, as becomes men, and ignorant and foolish men, to be; as weak creatures should lie low before an Almighty God, and impure creatures before a holy God, false creatures before a faithful God, finite creatures before an infinite God, so should ignorant creatures before an all‑knowing God. All God’s attributes teach admiring thoughts of God, and low thoughts of ourselves.

Stephen Charnock, The Existence and Attributes of God 8

God’s presence both requires and causes humility. … The more spiritual the soul is in its carriage to God, the more humble it is; and the more gracious God is in his communications to the soul, the lower it lies.

Stephen Charnock, The Existence and Attributes of God 4

Let the consideration of God’s eternity abate our pride. This is the design of the verses following the text: the eternity of God being so sufficient to make us understand our own nothingness, which ought to be one great end of man, especially as fallen. … His excellency should humble us under a sense of our vanity, and his eternity under a sense of the shortness of our duration.

Stephen Charnock, The Existence and Attributes of God 5

The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. … "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low."

Matthew Henry, Commentary on Job 42.1 (Commentary on the Whole Bible, Vol. 3)

It becomes man to be humble. He can see but few of the reasons of the doings of an infinite God. He is not qualified to sit in judgment on his plans.

Albert Barnes, Notes on the Bible Romans 11:36

It is not humility to refuse what the Lord deigns to do for us, or to deny what He has done, but it is self-willed presumption—not rare, however, in those inner circles of lofty religious profession and traditional spirituality, which are found wherever Christian truth has enjoyed long and undisturbed possession. The truest humility is to receive reverentially, and thankfully to own, the gifts of grace.

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible John 13

It is the thought which characterizes the action as good or bad before God. lowliness of mind—The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Eph 4:2; Col 3:12) [Neander].

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Philippians 2

Nothing so melts into love and humility as the sense of the riches of God's pardoning grace (Lu 7:47).

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Ezekiel 16

God will not give me humility or patience or holiness or love as separate gifts of His grace. He is not a retailer dispensing grace to us in doses, measuring out some patience to the impatient, some love to the unloving, some meekness to the proud, in quantities that we take and work on as kind of capital. He has given only one gift to meet all our need—His Son Christ Jesus, and as I look to Him to live out His life in me, He will be humble and patient and loving and everything else I need—in my stead.

Watchman Nee, The Normal Christian Life 10.2

Though, therefore, in lowliness of mind we are on an equality, the free with slaves, and the rich with the poor, nevertheless in the sight of God we are distinguished by virtue. And every one is more elevated in proportion to his greater justice. For if it is justice for a man to put himself on a level even with those of lower rank, although he excels in this very thing, that he made himself equal to his inferiors; yet if he has conducted himself not only as an equal, but even as an inferior, he will plainly obtain a much higher rank of dignity in the judgment of God. For assuredly, since all things in this temporal life are frail and liable to decay, men both prefer themselves to others, and contend about dignity; than which nothing is more foul, nothing mere arrogant, nothing more removed from the conduct of a wise man: for these earthly things are altogether opposed to heavenly things. For as the wisdom of men is the greatest foolishness with God, and foolishness is (as I have shown) the greatest wisdom; so he is low and abject in the sight of God who shall have been conspicuous and elevated on earth.

Lactantius, The Divine Institutes 5.16 (Ante-Nicene Fathers, Vol. 7)

If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. Do not then think him simply greater than thyself, but “better,” which is a very great superiority, and thou dost not think it strange nor be pained thereby, if thou seest him honored. … For when once the soul is fully assured that he is greater, it falls not into anger when it is ill-treated by him, nor yet into envy, for no one would envy those who are very far above himself, for all things belong to his superiority.

John Chrysostom, Homilies on Philippians 6 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

When exhorting to lowliness of mind, Paul would never have brought forward a lesser one, as obedient to a greater. If he were exhorting servants to obey their masters, he might have done so with propriety, but when exhorting the free to obey the free, to what purpose could he bring forward the subjection of a servant to a master? of a lesser to a greater? He says not, “Let the lesser be subject to the greater,” but ye who are of equal honor with each other be ye subject, “each counting other better than themselves.”

John Chrysostom, Homilies on Philippians 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

In order, therefore, that each be not puffed up by reason of that, which he sees clearly that he can do, let him humbly consider that he knows not that there is perchance something more excellent which he cannot do, but that some, who neither have nor profess that of which he is lawfully self-conscious, are able to do this, which he himself cannot do. Thus will be kept, not by feigned but by true humility, “In honor preventing one another,” and, “esteeming each the other higher than himself.”

Augustine of Hippo, Of Holy Virginity 47 (Nicene and Post-Nicene Fathers, Series 1, Vol. 3)

For it is no great thing for us to be humble to those by whom we are honoured; for even any worldly man would do this: but we ought especially to be humble to those at whose hands we suffer. For the Psalmist says, See my humility before mine enemies ( Psal. ix. 14 ).

Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 5.2.20 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)

For as there is nothing more opposed to brotherly concord than contempt, arising from haughtiness, when each one, neglecting others, advances himself; so the best fomenter of love is humility, when every one honors others.

John Calvin, Commentary on Romans 12.4 (Calvin's Commentaries, Vol. 38)

“Contention which cometh from pride,” betrays a man into a thousand inconveniences, which those of a meek and lowly temper seldom meet with. True and genuine humility begetteth both a veneration and love among all wise and discerning persons, while pride defeateth its own design, and deprives a man of that honour it makes him pretend to.

Henry Scougal, The Life of God in the Soul of Man 2

God's covenant-people are a humble people. “Be ye clothed with humility;' I Pet 5:5. God's people esteem others better than themselves; they shrink into nothing in their own thoughts.

Thomas Watson, A Body of Divinity 5.1

Humility is most amiable and admirable in the midst of great attainments and advancements. Gideon's conquests did greatly set off his condescensions. (4.) It is the proper act of humility to esteem others better than ourselves, and in honour to prefer one another.

Matthew Henry, Commentary on Judges 8.1 (Commentary on the Whole Bible, Vol. 2)

Peter does not pretend to love Christ more than the rest of the disciples did. He is now ashamed of that rash word of his, Though all men deny thee, yet will not I; and he had reason to be ashamed of it. Note, Though we must aim to be better than others, yet we must, in lowliness of mind, esteem others better than ourselves; for we know more evil of ourselves than we do of any of our brethren.

Matthew Henry, Commentary on John 21.2 (Commentary on the Whole Bible, Vol. 5)

We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. … We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own.

Matthew Henry, Commentary on Philippians 2.1 (Commentary on the Whole Bible, Vol. 6)

Pure Christian humility disposes a person to take notice of every thing that is good in others, and to make the best of it, and to diminish their failings; but to gave his eye chiefly on those things that are bad in himself, and to take much notice of every thing that aggravates them.

Jonathan Edwards, Thoughts on the Revival of Religion in New England 5

As spiritual pride disposes persons to assume much to themselves, so it also disposes them to treat others with neglect. On the contrary, pure Christian humility disposes persons to honour all men, agreeable to that rule, 1 Pet. ii. 17.

Jonathan Edwards, Thoughts on the Revival of Religion in New England 5

Christian humility, under a sense of others’ misery, entreats and beseeches; but spiritual pride affects to command and warn with authority.

Jonathan Edwards, Thoughts on the Revival of Religion in New England 5

Humility, or true lowliness of mind, disposes persons to think others better than themselves: Phil. 2:3, "In lowliness of mind, let each esteem others better than themselves."

Jonathan Edwards, Religious Affections 3.6

But esteem each the others better than themselves - (For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."

John Wesley, Notes on the Bible 11.2

Let all who desire to please Christ, watch and pray against self-esteem. … We ought often to ponder the words of Paul, "Let nothing be done through strife or vain glory; but in lowliness of mind, let each esteem others better than themselves." (Philipp. 2:3.) Blessed is that man who can sincerely and gladly rejoice when others are exalted, though he himself is overlooked and passed by!

J.C. Ryle, Expository Thoughts on Mark Mark 10:35-45 (Expository Thoughts on the Gospels, Vol. 2)

Let us learn to take pleasure in the prosperity of others, and to be content with the lowest place for ourselves. The rule given to the Philippians should be often before our eyes--"In lowliness of mind let each esteem others better than themselves." The example of John the Baptist is a bright instance of the spirit at which we should aim.

J.C. Ryle, Expository Thoughts on Luke Luke 22:24-30 (Expository Thoughts on the Gospels, Vol. 3)

let each esteem—Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Philippians 2

These things I say, not in order that we should be careless of righteousness, but that we should avoid pride; not that we should sin, but that we should be sober-minded. For humbleness of mind is the foundation of the love of wisdom which pertains to us. Even if thou shouldest have built a superstructure of things innumerable; even if almsgiving, even if prayers, even if fastings, even if all virtue; unless this have first been laid as a foundation, all will be built upon it to no purpose and in vain; and it will fall down easily, like that building which had been placed on the sand.

John Chrysostom, Homily Concerning Lowliness of Mind 3 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)

“With all lowliness.” Such an one walks worthily. This is the basis of all virtue. If thou be lowly, and bethink thee what thou art, and how thou wast saved, thou wilt take this recollection as a motive to all virtue. Thou wilt neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, thou wilt humble thyself.

John Chrysostom, Homilies on Ephesians 10 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, “Blessed are the poor in spirit” ( Matt. v. 3 ); so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, “not to think more highly of one’s self than one ought to think,” (for this is His will), (many mss. om. for etc.), “but to think soberly.”

John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)

Make ready then to see Him in His height of glory, by whom in His pity thou wast seen. But because the top is high, think of the foundation. What foundation? dost thou say? “Learn of Him, for He is meek and lowly in heart.” Dig this foundation of lowliness deep in thee, and so wilt thou attain to the crowning top of charity.

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 21 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, “Blessed are the poor.”

John Chrysostom, The Homilies of St. John Chrysostom 50 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

There is nothing equal to lowliness of mind. For which cause Jesus with this began the Beatitudes, and when about to lay as it were the foundation and base of a mighty building, He placed first lowliness of mind. Without this a man cannot possibly be saved; though he fast, though he pray, though he give alms, if it be with a proud spirit, these things are abominable, if humility be not there; while if it be, all these things are amiable and lovely, and are done with safety.

John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

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.

John Chrysostom, The Homilies of St. John Chrysostom 6 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

Nothing like humility: this is mother, and root, and nurse, and foundation, and bond of all good things: without this we are abominable, and execrable, and polluted. For say—let there be some man raising the dead, and healing the lame, and cleansing the lepers, but with proud self-complacency: than this there can be nothing more execrable, nothing more impious, nothing more detestable. Account nothing to be of thyself.

John Chrysostom, A Commentary on the Acts of the Apostles 30 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)

True patience and tranquillity is neither gained nor retained without profound humility of heart: and if it has sprung from this source, there will be no need either of the good offices of the cell or of the refuge of the desert. For it will seek no external support from anything, if it has the internal support of the virtue of humility, its mother and its guardian. But if we are disturbed when attacked by anyone it is clear that the foundations of humility have not been securely laid in us, and therefore at the outbreak even of a small storm, our whole edifice is shaken and ruinously disturbed.

John Cassian, The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV 2.13 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

Humility is not set before justice, but before that justice which is coupled with pride, and is no longer a virtue; even so, on the other hand, sin is pardoned through humility: for it is said of the publican ( Lk. 18:14 ) that through the merit of his humility "he went down into his house justified." … Just as the orderly assembly of virtues is, by reason of a certain likeness, compared to a building, so again that which is the first step in the acquisition of virtue is likened to the foundation, which is first laid before the rest of the building.

Thomas Aquinas, Summa Theologica II-II.Q161.A5

Thus humility is, as it were, a disposition to man's untrammeled access to spiritual and divine goods. Accordingly as perfection is greater than disposition, so charity, and other virtues whereby man approaches God directly, are greater than humility.

Thomas Aquinas, Summa Theologica II-II.Q161.A5

This humility is the foster-mother and nurse of charity, and with the same milk she feeds the virtue of obedience.

Catherine of Siena, The Dialogue 5.1

Every perfection and every virtue proceeds from charity, and charity is nourished by humility, which results from the knowledge and holy hatred of self, that is, sensuality. To arrive thereat, a man must persevere, and remain in the cellar of self-knowledge in which he will learn My mercy, in the Blood of My only-begotten Son, drawing to Himself, with this love, My divine charity, exercising himself in the extirpation of his perverse self-will, both spiritual and temporal, hiding himself in his own house, as did Peter, who, after the sin of denying My Son, began to weep.

Catherine of Siena, The Dialogue 3.41

But we must see that the tranquillity of faith be well founded, that is, in humility. For as we cast our anchor in heaven, so also, with regard to ourselves, we ought always to he low and be humble. Whosoever then flies in vain confidence boasts in vain of faith, and falsely pretends that he trusts in God. Let it then ever come to our minds, and constantly recur to us, that our condition is not through ourselves safe and secure, but through the gratuitous goodness of God.

John Calvin, Commentary on Jeremiah and Lamentations, Vol. 2 18.1 (Calvin's Commentaries, Vol. 18)

Humility makes our lives acceptable to God, meekness makes us acceptable to men.

Francis de Sales, Introduction to the Devout Life 3.8

Humility is the great ornament and jewel of Christian religion; that whereby it is distinguished from all the wisdom of the world; it not having been taught by the wise men of the Gentiles, but first put into a discipline, and made part of a religion, by our Lord Jesus Christ, who propounded himself imitable by his disciples so signally in nothing as in the twin sisters of meekness and humility. ‘Learn of me, for I am meek and humble; and ye shall find rest unto your souls.’

Jeremy Taylor, Holy Living 2.4.1

Humility is not a mere ornament of a Christian, but an essential part of the new creature. It is a contradiction in terms, to be a Christian, and not humble. All who will be Christians must be Christ’s disciples, and ‘come to him to learn,’ and the lesson which he teacheth them is, to ‘be meek and lowly.’

Richard Baxter, The Reformed Pastor 3.1

Wherein religion does very much consist—in humility and the fear of the Lord; that is, walking humbly with God. We must so reverence God's majesty and authority as to submit with all humility to the commands of his word and the disposals of his providence. We must have such low thoughts of ourselves as to behave humbly towards God and man. Where the fear of God is there will be humility.

Matthew Henry, Commentary on Proverbs 22.4 (Commentary on the Whole Bible, Vol. 3)

The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child.

Albert Barnes, Notes on the Bible Philippians 2:30

Humility is the best evidence of piety, Mat 18:4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other people, of angels, and of God. We may therefore measure the advance of piety in our own souls by the increase of humility.

Albert Barnes, Notes on the Bible Matthew 18:35

Humility is the rarest and most beautiful of graces. For humility let us labor. For humility let us pray.

J.C. Ryle, Expository Thoughts on Matthew Matthew 2:13-23 (Expository Thoughts on the Gospels, Vol. 1)

The surest mark of true conversion is humility. If we have really received the Holy Spirit, we shall show it by a meek and childlike spirit. Like children, we shall think humbly of our own strength and wisdom, and be very dependent on our Father in heaven. … What we all want is a conversion from pride to humility--from high thoughts of ourselves to lowly thoughts of ourselves--from self-conceit to self-abasement--from the mind of the Pharisee to the mind of the Tax-collector.

J.C. Ryle, Expository Thoughts on Matthew Matthew 18:1-14 (Expository Thoughts on the Gospels, Vol. 1)

Humility, He would evidently impress upon us, is among the first and foremost graces of the Christian character. … But all are called to be humble. One grace at least should adorn the poorest and most unlearned believer. That grace is humility.

J.C. Ryle, Expository Thoughts on Luke Luke 18:9-14 (Expository Thoughts on the Gospels, Vol. 3)

Humility may well be called the queen of the Christian graces. … If they can do nothing else, they can strive to be humble.

J.C. Ryle, Expository Thoughts on Luke Luke 14:7-14 (Expository Thoughts on the Gospels, Vol. 3)

There is little, it may be feared, of that feet-washing spirit among Christians. But whether men will hear or forbear, humility is the queen of the graces. "Tell me," it has been said, "how much humility a man has, and I will tell you how much religion he has." Humility is the first step toward heaven, and the true way to honor.

J.C. Ryle, Expository Thoughts on John John 6:15-21 (Expository Thoughts on the Gospels, Vol. 4)

Let us study HUMILITY. This is the grace with which all must begin, who would be saved. We have no true religion about us, until we cast away our high thoughts, and feel ourselves sinners.

J.C. Ryle, Expository Thoughts on John John 1:19-28 (Expository Thoughts on the Gospels, Vol. 4)

The greatest saint in the sight of God, is the man who is most thoroughly "clothed with humility." … Let us covet earnestly the best gifts; but above all, let us covet humility. The way to true honor is to be humble.

J.C. Ryle, Expository Thoughts on John John 3:22-36 (Expository Thoughts on the Gospels, Vol. 4)

Would anyone know whether he is growing in grace? Be sure that you look within for increased humility.“The right manner of growth is to grow less in one’s own eyes.

J.C. Ryle, Holiness 7

The holiest men of modern times have always been remarkable for deep humility. Have we ever seen holier men than the martyred John Bradford, or Hooker, or Usher, or Baxter, or Rutherford, or M’Cheyne? Yet no one can read the writings and letters of these men without seeing that they felt themselves “debtors to mercy and grace” every day, and the very last thing they ever laid claim to was perfection!

J.C. Ryle, Holiness 1

Civilization discovered Christian humility for the same urgent reason that it discovered faith and charity — that is, because Christian civilization had to discover it or die.

G.K. Chesterton, Heretics 13

There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. … Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like.

John Chrysostom, Homilies on 1 Timothy 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

“With all lowliness,” saith he; not that which is in words, nor that which is in actions only, but even in one’s very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. … For it is possible for a man to be lowly, and yet quick and irritable, and thus all is to no purpose; for oftentimes he will be possessed by his anger, and ruin all.

John Chrysostom, Homilies on Ephesians 10 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor.

John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

What therefore should a virgin do, what should she think, that she vaunt not herself above those, men or women, who have not this so great gift? For she ought not to feign humility, but to set it forth: for the feigning of humility is greater pride. Wherefore Scripture wishing to show that humility ought to be true, after having said, “By how much thou art great, by so much humble thyself in all things,” added soon after, “And thou shalt find grace before God:” assuredly where one could not humble one’s self deceitfully.

Augustine of Hippo, Of Holy Virginity 44 (Nicene and Post-Nicene Fathers, Series 1, Vol. 3)

Wherefore as I see that you have learnt the first principles of this life from the best sort of monks, i.e., that starting from the excellent school of the cœnobium you are aim ing at the lofty heights of the anchorite’s rule, you should with genuine feeling of heart pursue the virtue of humility and patience, which I doubt not that you learnt there; and not feign it, as some do, by mock humility in words, or by an artificial and unnecessary readiness for some duties of the body. And this sham humility Abbot Serapion once laughed to scorn most capitally.

John Cassian, The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV 2.11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 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.

John Cassian, The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV 2.11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

The twelfth degree of humility is, when a monk is not only humble of heart, but always letteth it appear also in his whole exterior to all that see him; namely, at the Work of God, in the garden, on a journey, in the field, or wherever he may be, sitting, walking, or standing, let him always have his head bowed down, his eyes fixed on the ground, ever holding himself guilty of his sins, thinking that he is already standing before the dread judgment seat of God, and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: "Lord, I am a sinner and not worthy to lift up mine eyes to heaven" (Lk 18:13); and again with the Prophet: "I am bowed down and humbled exceedingly" (Ps 37[38]:7-9; Ps 118[119]:107).

Saint Benedict, The Holy Rule of St. Benedict 8

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 externals, but chiefly in the inward choice of the mind, as the Philosopher states (Ethic. ii, 5).

Thomas Aquinas, Summa Theologica II-II.Q161.A1

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.

John Calvin, Commentary on Galatians and Ephesians Ephesians 3.2 (Calvin's Commentaries, Vol. 41)

It must be observed, that Christ is not now speaking of outward and civil modesty; for we often see that the haughtiest men excel in this respect, and civilly , as the phrase is, profess great modesty. But by a comparison taken from men, he describes what we ought to be inwardly before God. “Were it to happen that a guest should foolishly take possession of the highest place, and should, on that account, be put down to the lowest, he would be so completely overpowered with shame as to wish that he had never gone higher. Lest the same thing should happen to you, that God would punish your arrogance with the deepest disgrace, resolve, of your own accord, to be humble and modest.”

John Calvin, Harmony of the Evangelists, Vol. 2 1.31 (Calvin's Commentaries, Vol. 32)

The Papists act foolishly in affecting the praise of humility by a modesty which is most degrading. But the humility of faith is praiseworthy, seeing it does not desire to know more than God permits. And as when God descends to us, he, in a certain sense, abases himself, and stammers with us, so he allows us to stammer with him. And this is to be truly wise, when we embrace God in the manner in which he accommodates himself to our capacity.

John Calvin, Commentary on Genesis, Vol. 2 35.1 (Calvin's Commentaries, Vol. 2)

We meet people who tell us that they leave mental prayer to those who are more perfect, not feeling themselves worthy of it; that they dare not communicate frequently, because they do not feel fit to do so; that they fear to bring discredit on religion if they profess it, through their weakness and frailty; while others decline to use their talents in the service of God and their neighbour, because, forsooth, they know their weakness, and are afraid of becoming proud if they do any good thing,—lest while helping others they might destroy themselves. But all this is unreal, and not merely a spurious but a vicious humility, which tacitly and secretly condemns God’s gifts, and makes a pretext of lowliness while really exalting self-love, self-sufficiency, indolence, and evil tempers. … Unhappy man! he affects to show exceeding reverence to God, and under a pretence of humility refuses to seek the grace offered by the Divine Goodness.

Francis de Sales, Introduction to the Devout Life 3.5

A really humble man would rather that some one else called him worthless and good-for-nothing, than say so of himself; at all events, if such things are said, he does not contradict them, but acquiesces contentedly, for it is his own opinion.

Francis de Sales, Introduction to the Devout Life 3.5

Make no reflex upon thy own humility, nor upon any other grace with which God hath enriched thy soul. For since God oftentimes hides from his saints and servants the sight of those excellent things by which, they shine to others (though the dark side of the lantern be toward themselves,) that he may secure the grace of humility, it is good that thou do so thyself; and if thou beholdest a grace of God in thee, remember to give him thanks for it, that thou mayest not boast in that which is none of they own; and consider how thou hast sullied it by handling it with dirty fingers, with thy own imperfections, and with mixture of anhandsome circumstances.

Jeremy Taylor, Holy Living 2.4.4

Discourses on humility are a source of pride in the vain and of humility in the humble. So those on scepticism cause believers to affirm. Few men speak humbly of humility, chastely of chastity, few doubtingly of scepticism.

Blaise Pascal, Pensées 6

Spiritual pride in its own nature is so secret, that it is not so well discerned by immediate intuition on the thing itself, as by the effects and fruits of it; some of which I would mention, together with the contrary fruits of pure Christian humility. Spiritual pride disposes to speak of other persons’ sins, their enmity against God and his people, the miserable delusion of hypocrites, and their enmity against vital piety, and the deadness of some saints, with bitterness, or with laughter and levity, and an air of contempt; whereas pure Christian humility rather disposes, either to be silent about them, or to speak of them with grief and pity. Spiritual pride is very apt to suspect others; whereas an humble saint is most jealous of himself; he is so suspicious of nothing in the world as he is of his own heart.

Jonathan Edwards, Thoughts on the Revival of Religion in New England 5

Nor is true humility a noisy thing; it is not loud and boisterous. The Scripture represents it as of a contrary nature. Ahab, when he had a visible humility, a resemblance of true humility, went softly, 1 Kings 21:27. A penitent, in the exercise of true humiliation, is represented as still and silent, Lam. 3:28: "He sitteth alone and keepeth silence, because he hath borne it upon him."

Jonathan Edwards, Religious Affections 3.6

It is true, that many hypocrites make great pretenses to humility, as well as other graces; and very often there is nothing whatsoever which they make a higher profession of. They endeavor to make a great show of humility in speech and behavior; but they commonly make bungling work of it, though glorious work in their own eyes. They cannot find out what a humble speech and behavior is, or how to speak and act so that there may indeed be a savor of Christian humility in what they say and do: that sweet humble air and mien is beyond their art, being not led by the Spirit, or naturally guided to a behavior becoming holy humility, by the vigor of a lowly spirit within them.

Jonathan Edwards, Religious Affections 3.6

And if a man appears to walk humbly before God and men, and to be of a conversation that savors of a broken heart, appearing patient and resigned to God under affliction, and meek in his behavior amongst men; this is a better evidence of humiliation, than if a person only tells how great a sense he had of his own unworthiness, how he was brought to lie in the dust, and was quite emptied of himself, and saw himself nothing and all overfilthy and abominable &c. &c., but yet acts as if he looked upon himself one of the first and best of saints, and by just right the head of all the Christians in the town, and is assuming, self-willed, and impatient of the least contradiction or opposition; we may be assured in such a case, that a man's practice comes from a lower place in his heart than his profession.

Jonathan Edwards, Religious Affections 3.12

From the disposition there is in hypocrites to think highly of their humility, it comes to pass that counterfeit humility is forward to put itself forth to view. Those that have it, are apt to be much in speaking of their humiliations, and to set them forth in high terms, and to make a great outward show of humility, in affected looks, gestures, or manner of speech, or meanness of apparel, or some affected singularity.

Jonathan Edwards, Religious Affections 3.6

Pride is often united with apparent humility; Col 2:18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.

Albert Barnes, Notes on the Bible Colossians 2:23

True discretion, said he, is only secured by true humility. And of this humility the first proof is given by reserving everything (not only what you do but also what you think), for the scrutiny of the elders, so as not to trust at all in your own judgment but to acquiesce in their decisions in all points, and to acknowledge what ought to be considered good or bad by their traditions. And this habit will not only teach a young man to walk in the right path through the true way of discretion, but will also keep him unhurt by all the crafts and deceits of the enemy. For a man cannot possibly be deceived, who lives not by his own judgment but according to the example of the elders, nor will our crafty foe be able to abuse the ignorance of one who is not accustomed from false modesty to conceal all the thoughts which rise in his heart, but either checks them or suffers them to remain, in accordance with the ripened judgment of the elders.

John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 3.10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

The eighth degree of humility is, when a monk doeth nothing but what is sanctioned by the common rule of the monastery and the example of his elders. The ninth degree of humility is, when a monk withholdeth his tongue from speaking, and keeping silence doth not speak until he is asked; for the Scripture showeth that "in a multitude of words there shall not want sin" (Prov 10:19); and that "a man full of tongue is not established in the earth" (Ps 139[140]:12).

Saint Benedict, The Holy Rule of St. Benedict 8

Do not think that all this serves little to the profit of religion, since humility, which humiliation teaches us to practise, is the foundation of the entire spiritual fabric. Thus humiliation is the way to humility, as patience to peace, as reading is to knowledge. If you long for the virtue of humility, you must not flee from the way of humiliation. For if you do not allow yourself to be humiliated, you cannot attain to humility.

Bernard of Clairvaux, Some Letters of Saint Bernard 25

The spontaneous embracing of humiliations is a practice of humility, not in any and every case, but when it is done for a needful purpose: for humility, being a virtue, does nothing indiscreetly. It is then not humility but folly to embrace any and every humiliation: but where virtue calls for a thing to be done, it belongs to humility not to shrink from doing it for the humiliation that goes with it, for instance, not to refuse some mean service where charity calls upon you so to help your neighbour.

Thomas Aquinas, Summa contra Gentiles 3.133

He that is so proud that he scorns to be taught will certainly be abased. … He that is so humble that he takes it well to be told of his faults shall certainly be exalted: He that regards a reproof, whoever gives it to him, and will mend what is amiss when it is shown him, gains respect as wise and candid; he avoids that which would be a disgrace to him and is in a fair way to make himself considerable.

Matthew Henry, Commentary on Proverbs 13.18 (Commentary on the Whole Bible, Vol. 3)

While the disciples were disputing concerning precedence our Lord, the teacher of humility, took a little child and said: “Except ye be converted and become as little children ye cannot enter the kingdom of heaven.” And lest He should seem to preach more than he practised, He fulfilled His own precept in His life. For He washed His disciples’ feet, he received the traitor with a kiss, He conversed with the woman of Samaria, He spoke of the kingdom of heaven with Mary at His feet, and when He rose again from the dead He showed Himself first to some poor women. Pride is opposed to humility, and through it Satan lost his eminence as an archangel.

Jerome, The Letters of St. Jerome 12 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)

Let us bring down our high thoughts. Let us be moderate, and lowly, and gentle. … For this reason He washed the feet of His disciples, affording us an example of humility.

John Chrysostom, Homilies on 2 Thessalonians 1 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)

Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought.

John Calvin, Commentary on Philippians, Colossians, and Thessalonians Philippians 2.2 (Calvin's Commentaries, Vol. 42)

Christ, by humbling himself, has dignified humility, and put an honour upon it, and obliged his followers to think nothing below them but sin. We commonly say to those who disdain to do such or such a thing, As good as you have done it, and been never the worse thought of; and true indeed it is, if our Master has done it. When we see our Master serving, we cannot but see how ill it becomes us to be domineering.

Matthew Henry, Commentary on John 13.1 (Commentary on the Whole Bible, Vol. 5)

If ye would be truly great, humble yourselves to the meanest offices. He that is least in his own eyes shall be great indeed.

John Wesley, Notes on the Bible 3.9

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.

John Chrysostom, The Homilies of St. John Chrysostom 18 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

It would perhaps be doubtful what poor He was speaking of, if in saying “blessed are the poor” He had added nothing which would explain the sort of poor: and then that poverty by itself would appear sufficient to win the kingdom of heaven which many suffer from hard and heavy necessity. But when He says “blessed are the poor in spirit ,” He shows that the kingdom of heaven must be assigned to those who are recommended by the humility of their spirits rather than by the smallness of their means. Yet it cannot be doubted that this possession of humility is more easily acquired by the poor than the rich: for submissiveness is the companion of those that want, while loftiness of mind dwells with riches .

Leo the Great, The Letters and Sermons of Leo the Great 5.48 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)

Christ saith also: “Blessed are the poor in spirit” (that is, those who are truly humble), “for theirs is the kingdom of Heaven.” And thus we find it of a truth, where God is made man. For in Christ and in all His true followers, there must needs be thorough humility and poorness of spirit, a lowly retiring disposition, and a heart laden with a secret sorrow and mourning, so long as this mortal life lasteth.

Anonymous, Theologia Germanica 28

To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, ch. xviii. 4; xix. 14 . … It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them.

Matthew Henry, Commentary on Matthew 5.2 (Commentary on the Whole Bible, Vol. 5)

A truly humble person, having such a mean opinion of his righteousness and holiness, is poor in spirit. For a person to be poor in spirit, is to be in his own sense and apprehension poor, as to what is in him, and to be of an answerable disposition. Therefore a truly humble person, especially one eminently humble, naturally behaves himself in many respects as a poor man.

Jonathan Edwards, Religious Affections 3.6

Forasmuch as we have heard Him say, “I am meek and lowly in heart;” here, my Brethren, is our whole remedy, “Learn of Me, that I am meek and lowly in heart.” What doth it profit a man if he do miracles, and is proud, is not meek and lowly in heart?

Augustine of Hippo, Sermons on Selected Lessons of the New Testament 94 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

Thus we see that we must be humbled before God, in order that we may be gentle towards brethren; for pride is always cruel and disdainful of others. In another passage, ( Galatians 6:1 ,) where he exhorts us to mildness, he advises every one to remember his own weakness. Here he goes farther, for he bids us remember those vices from which we have been delivered, that we may not pursue too keenly those which, still dwell in others.

John Calvin, Commentary on Timothy, Titus, and Philemon Titus 3.1 (Calvin's Commentaries, Vol. 43)

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. … By laying aside haughtiness and a desire of pleasing ourselves, we shall become meek and gentle, and acquire that moderation of temper which will overlook and forgive many things in the conduct of our brethren.

John Calvin, Commentary on Galatians and Ephesians Ephesians 4.1 (Calvin's Commentaries, Vol. 41)

Again, we are enjoined, whenever we behold the gifts of God in others, so to reverence and respect the gifts, as also to honour those in whom they reside. … The only way by which you can ever attain to true meekness, is to have your heart imbued with a humble opinion of yourself and respect for others.

John Calvin, Institutes of the Christian Religion III.7

For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.

John Wesley, Notes on the Bible 1.11