Humility

Rev. W. à Brakel (1635-1711)
The Christian’s Reasonable Service, Volume 4, Chapter 83

Love for our neighbor is the fountain of all those virtues we are to exercise toward him, but it is humility that adorns these virtues. However excellent the performance of a virtue may be, if there is pride in the person who performs the duty, such performance will reek and be entirely without luster. Therefore, a believer who in the way of holiness wishes to live to the glory of God and render the church honorable must strive to be humble.

Humility is the humble disposition of the heart of the believer—both in a personal sense and toward his neighbor. It consists in having a correct judgment concerning himself whereby he neither elevates himself above his condition nor wishes to be elevated by others as such.

The adornment of a believer

True humility is only to be found in a Christian, that is, in a believer. Ali humility of the unconverted is nothing but an appearance without substance, and upon close examination it will prove to be either nothing but pride or else despondency—the reason being that an unconverted person has neither life, spiritual disposition of heart, nor is he united to Christ from whom, as the Head, all virtues issue forth to His children. However, a regenerate person has the principle of life in Christ and thus also a virtuous heart—die fountain of virtues. “Let the brother of low degree rejoice” (James 1:9). It is the Lord who teaches humility and Christ is the example: “Learn of Me; for I am meek and lowly in heart” (Matthew 11:29). Therefore, those who have fellowship with the Lord Jesus, know Him and behold Him, and in faith are united with Him, will learn this from Him, and their humility is of the same nature as His.

The heart is the seat of their humility. The seat of humility is not to be found in our face, talk, or dress, but in the heart. It is also not solely and essentially to be found in the intellect, even though the intellect is functional in the exercise of humility in knowing the nature and beauty of this virtue and presenting it to the will as such. Instead, the essential function of humility is in the will which embraces, loves, and delights itself in this virtue. We are to be like Jesus, that is, “lowly in heart” (Matthew 11:29).

Humility is a disposition of the heart. The beauty of this virtue is not something which is paraded and put on display to be approved of as such. It also does not consist in having the intention to be humble—a condition which may exist temporarily, but soon dissipates. Rather, humility is a propensity or a predisposition. The regenerate heart has a nature which is thoroughly humble—this humility being of an enduring nature. Whenever such a person engages himself, he does so in harmony with his heart and nature. All that he does has the fragrance of and is permeated with humility. The measure in which this disposition is pervasive and steadfast is commensurate with the person’s exercise to be in such a disposition. This propensity, initially having been infused by God, is fortified through much exercise.

The object and essence of humility

The object of humility is man himself and his neighbor.

1. It is man himself, for due to self-knowledge he knows that there is neither excellence nor anything desirable to be found in him. In his own eyes he is a great nothing, and he views himself as such. He thus sinks away in his own nothingness as a stone cast into the water, not resting until it reaches the bottom; that is its proper position, and there it will come to rest. It is likewise true that the lowest place will be the place of the humble man; there he finds rest and is in his element as a fish in water. He is able to accept the fact that others receive honor and love, enjoy themselves, and are prosperous, as long as he may be humble in himself, and in that way of humility can engage in his duty by the grace and power God affords him. He is able to end in humility when he has done something, and with that humility he can suffer and endure that which the Lord causes to come his way, either without or by the instrumentality of men—it is all well with him.

2. The humble person also exercises his humility toward his neighbor. He acknowledges it to be the will of God that he love his neighbor, and this motivates him to do so. He perceives in his neighbor that which is eminent and desirable; he highly esteems this, honors him as such, wholeheartedly submits himself to him in that respect, and with this disposition he does for his neighbor what God commands him to do. In comparing himself to his neighbor, he appears in his own eyes as copper compared to gold, and as lead compared to silver. Being in such a frame, he honors, loves, and renders him service. “Be not high-minded” (Romans 11:20); “For I say ... to every man that is among you, not to think of himself more highly than he ought to think” (Romans 12:3); “My brethren, be not many masters” (James 3:1); “In lowliness of mind let each esteem other better than themselves” (Philippians 2:3).

The essence of humility consists in lowliness of heart. Pride lifts up the heart and puffs it up with vain air, and a proud person in his own conceit wishes to be honored above others. This motivates him in all that he does and is the objective of his actions. If he achieves his objective, he is delighted; but if not, he becomes peevish and wrathful. Humility, on the contrary, brings the heart low and renders it humble. Thus, the humble person will not have himself in view in his actions, and upon having performed his duty he returns to himself, humbly and quietly remaining in that place, regardless of what the outcome of his performance has been.

The other extreme in relation to humility is despondency. This comes about when we lose all courage, give up, and thus collapse as a wet rag. This is not humility; rather it is pride, for despondency comes about when we can neither achieve our objective nor perceive any way whereby to achieve it. Humility is positioned between these two vices (pride and despondency). Relative to the one, humility is a lowly and unassuming disposition, causing one to remain in the background. Humility needs but little room for herself. In that setting she is at home and does not move beyond its boundaries. Relative to despondency, humility is armed with courage and spiritual valor. The humble person engages himself as such in dependence upon the grace and power of God, doing so in his appointed station and with the gifts he has received. To be seen of men and to seek after honor and love are foreign to the humble soul. He will leave that for others who desire it. He will be satisfied with having done his duty, and even if this renders him honor and love (without this being his goal) this will not lift him up. If it brings him shame and injury, he does not become despondent and discouraged. He will remain in his place, and there he will be humble and quiet, courageously proceeding with his duty. David gives expression to this disposition: “Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or 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” (Psalm 131:1-2). A humble person has a childlike disposition.

Humility proceeds from God

God is the moving cause of humility. By nature man is a creature who aspires after glory, is proud and conceited, and has high thoughts of himself. He is motivated by self, is focused on self, and is desirous that everyone’s end would be to esteem, honor, fear, serve, and obey him. The heart the Lord gives to His people is different, however, for He causes Christ to be formed in them, so that, also in humility, they resemble Christ. The Lord grants them enlightened eyes of understanding by which they know themselves, are able to judge themselves rightly, know what their gifts are, and of what they are worthy. Furthermore, they have a love for righteousness, and thus they neither desire nor seek that to which they are not entitled.

Thus humility issues forth from a right judgment of one’s self. The humble acknowledge that they are made of the dust and reside in tabernacles of clay. They know that they have sinned and come short of the glory of God; are blind, miserable, naked, and wretched, and that they are thus abominable, hateful, and intolerable before God, angels, and men. They know they are not worthy that the heavens cover them, the sun shines upon them, or that they walk upon the face of the earth, enjoying the fellowship of men, having a piece of bread to eat, and having clothing for their body. Rather, they are worthy of having been cast into hell long ago. Such is their judgment of themselves, and they acquiesce in this—even though it condemns them. They thus perceive how wrong it would be for them to elevate themselves, pretending that they are worthy of something. When they compare themselves with others, they perceive themselves as being foolish, void of understanding, having a disgraceful and difficult character, and their actions as being worthy of scorn.

It is thus that others would know them if they knew them as well internally as they know them externally. How should they then have any high thoughts of themselves? They deem that others would be in error if they thought anything of them or wished to render them some honor. They acknowledge that the good found in them—which they are cognizant of and highly esteem—has been given to them by another, namely God. Since this continues to be of God, they would be guilty of the greatest foolishness if they were to covet honor, love, or esteem for something which has been loaned to them. (A beggar would invite scorn if he were to boast of an expensive garment which someone had loaned him for one day.) Yes, even if the humble person were perfect in all things, he would know that all esteem, honor, love, fear, and obedience would be due unto God. He would know that God has forbidden him to covet, strive for, and permit these matters to be attributed to him. He therefore judges it to be an act of thievery and unrighteousness to seek for this and to boast of it. This causes him to be small in his own eyes, and he is, remains, and engages himself in harmony with this disposition.

The effects of humility

The effects of humility are twofold: The humble person neither elevates himself above what his condition is, nor does he want to be elevated above such by someone else.

First, a humble person does not elevate himself above what his condition is. God has made a distinction between people—both in the spiritual as well as the natural realm. If the Lord has truly made someone to be a Christian; if he has granted him His Spirit and His grace; and if He has bestowed on him life, light, a principle of holiness, as well as gifts to be used for the benefit of others, then such a person does not deny this, but acknowledges it. For, to deny this would be an act of pride rather than humility, acting as if we did not receive it, whereas in truth we did. Furthermore, it would be an intolerable act of ingratitude. Thus such a person does indeed acknowledge the grace he possesses, but he does not boast of it nor does he wish to be honored by men for it.

Also in the natural realm God has placed people in different stations, for there are government officials, citizens, parents, children, servants, the rich, middle class citizens and the poor. The humble person will maintain and continue in the station where God has placed him, until God calls him away from it. If he is in a lowly station, he is satisfied, it being the will of God. He possesses more than he is worthy of, and does not walk away from it, but will remain with it until the Lord removes it from him; that is, if it were to please Him to do so. If such is not the case, it is also well with him. If he holds a high position which is accompanied by wealth, he will also maintain it, and seek to be faithful therein. He does not exalt himself above others because he holds this position. Rather, he is humble, knowing that he is not worthy of it. Instead, he has come to see it as his duty to perform that function, thereby rendering honorable that office or position he holds.

The denigration of ones self is not an act of humility. It is much easier to cast everything away and to subject ourselves to poverty, shame, contempt, solitude, and silence, than to preserve our position with a humble heart, and to conduct ourselves in a manner which is consistent with our position. Thus, someone can simultaneously have a high position, be rich, esteemed, and honored, and yet have a humble disposition of heart. He does not covet honor, respect, and obedience because he has this position, nor does he boast of it. He nevertheless agrees to be treated as such, solely because it is God’s command.

Secondly, neither will he desire to be elevated by others above the condition in which he is. This would give neither pleasure nor joy, but rather sorrow and grief, knowing that he is not entitled to it. He wishes to be humbled and remain unnoticed as he passes through this world. He only desires to give rather than to receive. He lets the Hamans have the knee-bends and the Herods the praises. He is happy when he can be on his own, and if someone wishes to esteem him too highly, he will convey his aversion for this, saying with John the Baptist “I am not (he)” (John 1:21). With Peter and Paul, he will abhor any excessive honor (cf. Acts 3:12; 10:26; 14:14). Instead, the humble person highly esteems the good he perceives in another person. He esteems that person more excellent than he is, humbles himself in his presence, is willing to be of service to him, and is not envious if this person is honored above him, but rather rejoices in this.

Deze tekst is geautomatiseerd gemaakt en kan nog fouten bevatten. Digibron werkt voortdurend aan correctie. Klik voor het origineel door naar de pdf. Voor opmerkingen, vragen, informatie: contact.

Op Digibron -en alle daarin opgenomen content- is het databankrecht van toepassing. Gebruiksvoorwaarden. Data protection law applies to Digibron and the content of this database. Terms of use.

Printen