Luke 14:7-11 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying to them.… I. I AM TO CONSIDER WHAT TRUE HUMILITY IS, AND WHEREIN IT CONSISTS. 1. With regard to superiors in general, true humility consists in paying them cheerfully and readily all due honour and respect in those particular regards wherein they are our superiors, notwithstanding any other accidental disadvantages on their side, or advantages on ours. 2. Towards our equals, true humility consists in civil and affable, in courteous and modest behaviour; not in formal pretences of thinking very meanly and contemptibly of ourselves (for such professions are often very consistent with great pride), but in patiently permitting our equals (when it shall so happen) to be preferred before us, not thinking ourselves injured when others but of equal merit chance to be more esteemed, but, on the contrary, rattler suspecting that we judge too favourably of ourselves, and therefore modestly desiring that those who are reputed upon the level with us may have shown unto them rather a greater respect. 3. With regard to our inferiors, humility consists in assuming to ourselves no more than the difference of men's circumstances, and the performance of their respective duties, for preserving the regularity and good order of the world, necessarily requires. (1) There is a spiritual pride in presuming to sin, upon the sense of the virtues we are in other respects endued with. This was the case of Uzziah, king of Judah. (2) There is a spiritual pride of vainglory in affecting a public appearance of such actions as in themselves are good and commendable. This was the great fault of the Pharisees (Mark 12:38). (3) There is a spiritual pride of men confidently justifying themselves, and being wholly insensible of their own failings, while they are very censorious in judging and despising others. (4) There is still a further degree of spiritual pride in pretending to merit at the hands of God. (5) There is yet a higher degree of this spiritual pride in pretending to works of supererogation. Lastly. There is a spiritual pride in seeking after and being fond of mysterious and secret things, to the neglect of our plain and manifest duty. It remains that I proceed at this time to propose some arguments to persuade men to the practice of it. And first, the Scripture frequently lays before us the natural ill consequences of pride, and the advantages arising from true humility, even in the natural course and order of things. Pride makes men foolish and void of caution (Proverbs 11:2). It makes men negligent and improvident of the future; and this often throws them into sudden calamities (Proverbs 1:32). It makes men rash and peevish, obstinate and insolent; and this seldom fails to bring down ruin upon them (Proverbs 16:18). It involves men perpetually in strifes and contentions; and these always multiply sin, and are inconsistent with true happiness (Proverbs 17:19). It makes men impatient of good advice and instruction, and that renders them incorrigible in their vices (Proverbs 26:12, 16; Proverbs 28:26). Secondly. The next argument the Scripture makes use of, to persuade men to the practice of humility, is this — that pride, as 'tis usually of natural ill consequence, so 'tis moreover particularly hateful to God, who represents Himself as taking delight to bring down the lofty and to exalt the humble. 'Tis the observation of Eliphaz in the book of Job, Job 22:29 and Job 33:14-17). An instance of which is the description of the haughtiness and the fall of Nebuchadnezzar (Daniel 4:30), and the instance of Pharaoh (Exodus 5:2), and that of Herod (Acts 12:21). Another example is that of Haman, in the Book of Esther. Thirdly. The third and last motive the Scripture lays before us, to recommend the practice of humility, is the example of God Himself and of our Lord and Saviour Jesus Christ. In a figurative manner of speaking, the Scripture does sometimes ascribe humility to God, and recommends His condescension as a pattern for us to imitate. "The Lord, who dwelleth on high... humbleth Himself to behold the things that are in heaven, and in the earth" (Psalm 113:6): "Though the Lord be high, yet hath He respect unto the lowly" (Psalm 138:6). And the same manner of speaking is used by God Himself (Isaiah 57:15). These are the principal arguments the Scripture makes use of to persuade men to the practice of humility in general. There are, moreover, in particular, as many peculiar distinct motives to practise this duty as there are different circumstances and varieties of cases wherein it is to be exercised. Without practising it towards superiors, there can be no government; without exercising it towards equals, there can be no friendship and mutual charity. Then, with regard to inferiors; besides the general example of Christ's singular and unspeakable condescension towards us all, there are proper arguments to deter us from pride upon account of every particular advantage we may seem to have over others, whether in respect of our civil stations in the world, or of our natural abilities, or of our religious improvements. If the advantages of our civil stations in the world tempt us to proud and haughty behaviour, we may do well to consider that argument of Job 31:13: "If I did despise the cause of my manservant or of my maidservant when they contended with me, what then shall I do when God riseth up?" And Job 34:19: "He accepteth not the persons of princes, nor regardeth the rich more than the poor; for they are all the work of His hands." Which same argument is urged also by the wise man: "He that oppresseth the poor reproacheth his Maker" (Proverbs 14:31). (S. Clarke, D. D.) Parallel Verses KJV: And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, |
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