Humility and Pride

Humility and pride are not minor themes in classic Reformed and Puritan teaching; they stand at the center of how sinners are made right with God. The gospel itself is shaped to humble human beings and to give all the glory of salvation to Christ. Edwards argues that the gospel is designed to humble man and ascribe all the glory of salvation to Christ, so justification by one's own virtue contradicts the gospel's nature and design (: it is a doctrine contrary to the nature and design of the gospel, which is to abase man, and to ascribe all the glory of our salvation to Christ the Redeemer Jonathan Edwards, “Justification by Faith Alone”). Henry adds that justification by faith, not works, excludes human boasting and gives all glory to God (Romans 3:27). Spurgeon presses the same point: boasting must be completely excluded from salvation, not admitted in any degree or form (: It does not say, "Boasting, you are to be allowed to come in and sit down on the floor." No, shut the door and do not let him in at all Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). What follows is a survey of how these authors understood pride as the root of human ruin, humility as the posture of saving faith, and grace as the only ground of acceptance with God.

Pride as the Root of Sin and Self-Deception

The authors treat pride not as a mere social fault but as the deep root of sin and spiritual blindness. Spurgeon traces the first sin in Eden to pride, saying that the first sin in Eden was essentially pride, and all the miseries of the fallen world trace back to it (: Remember, the first transgression had in its essence, pride.

The ambitious heart of Eve desired to be as God, knowing good and evil, and Adam imagined that he should be lifted up to Divine rank if he dared to pluck and eat Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). God's opposition to pride is not passive. Spurgeon says pride is especially hateful to God, who opposes it with all His attributes and has judged it severely throughout history (: PRIDE is most obnoxious to God. As a sin, His holiness hates it. As a treason, His sovereignty detests it. As a rebellion, the whole of His attributes stand leagued to put it down Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). He points to God's repeated humbling of proud rulers and nations, such as those at Babel, Pharaoh, Nebuchadnezzar, Herod, and Sennacherib (: Remember Babel and how God has scattered us and confounded our tongues. It was man's pride which led him to seek for an undivided monarchy that so he might be great Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). Even God's own people, like David and Hezekiah, have been chastened when pride rose in their hearts (: Yes, when pride has sought to shelter itself in the hearts of God's chosen people, still the arrows of God have sought it out and have drunk its blood. God loves His servants still, but pride even in them, He abhors Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”).

Henry sees the same pattern in Romans 1. Those who proudly professed themselves wise became fools in religion, falling into the most absurd ideas of God as a just punishment for their pride (: Professing themselves to be wise, they became fools, v. 22. This looks black upon the philosophers, the pretenders to wisdom and professors of it. Those that had the most luxuriant fancy, in framing to themselves the idea of a God, fell into the most gross and absurd conceits: and it was the just punishment of their pride and self-conceitedness Matthew Henry, “Exposition of the Old and New Testaments”). The most refined and learned nations, despite their show of wisdom, were the greatest fools in religion, as seen in the absurd objects of their worship (: It has been observed that the most refined nations, that made the greatest show of wisdom, were the arrantest fools in religion. The barbarians adored the sun and moon, which of all others was the most specious idolatry; while the learned Egyptians worshipped an ox and an onion Matthew Henry, “Exposition of the Old and New Testaments”). A proud conceit of wisdom is a cause of great folly, and it kept many philosophers from receiving the plain truth of God or the gospel (: As a profession of wisdom is an aggravation of folly, so a proud conceit of wisdom is the cause of a great deal of folly. Hence we read of few philosophers who were converted to Christianity; and Paul's preaching was no where so laughed at and ridiculed as among the learned Athenians Matthew Henry, “Exposition of the Old and New Testaments”). Proud men and boasters set themselves against God by taking to themselves the glory that belongs to him alone (Romans 1:30).

This pride also expresses itself in judging others while excusing oneself. Henry comments that those who judge others are without excuse because they condemn themselves by doing the same things (Romans 2:1). No one can escape God's judgment by outward religious pretense while continuing in sin (Romans 2:3). The Jews rested in the bare possession of the law as if that alone could bring them to heaven, without living according to it (Romans 2:17). A hypocrite may possess a great deal of knowledge of God's will and may approve what is excellent, yet still be a stranger to the power of true godliness (Romans 2:18). The Jews proudly considered themselves guides and teachers to the Gentiles because they possessed God's oracles (Romans 2:19). Yet outward circumcision in the flesh is not what makes someone a true Jew in God's sight (Romans 2:28). The praise of true inward religion comes from God, not from men, because God sees through outward appearances to the reality of the heart (Romans 2:29).

Self-Righteousness and the Fatal Trust in One's Own Goodness

A central concern of these authors is that people trust their own moral or religious attainments for acceptance with God. Edwards insists that Paul's teaching that we are not justified by works means we are not justified by any goodness, value, or excellency of our works, because justification by works would allow boasting (Ephesians 2:9; Romans 3:27; Romans 4:2). The Jews in the New Testament were condemned for trusting in a moral righteousness of their own, not merely a ceremonial one (Luke 18:9–14). Paul excludes all our own virtue, goodness, or excellency from justification, because his stated reason is that boasting might be excluded (Romans 3:26–28; Ephesians 2:8–9). People boast in what they consider their own goodness and excellency, so if justification were by any personal moral excellence, boasting would not be excluded (Romans 3:27).

Edwards further observes that the Jews of Paul's day were notorious for boasting in their moral righteousness, not only in circumcision (Luke 18:11). In Romans 2, Paul condemns the Jews for boasting in the moral law, since the breaches he mentions are of the moral law (Romans 2:22–23). Even when the Jews boasted of ceremonial rites, they did so as part of their own goodness or holiness before God, so justification by any personal goodness would still leave room for boasting (Romans 3:27). Those who try to establish their own righteousness by works have not submitted to the righteousness of God (Romans 10:3).

The parable of the Pharisee and the publican is decisive for Edwards. The Pharisee in Luke 18 boasted chiefly of moral works and depended on the works of the law for justification, yet the publican who renounced his own righteousness was justified rather than he (Luke 18:11, 18:14). Christ's parable of the Pharisee and the publican shows that trusting in one's own righteousness is fatal, and that the publican was justified rather than the Pharisee (Luke 18:14). Trusting in one's own righteousness is inconsistent with the nature of justifying faith and with the humiliation Scripture requires for salvation (: The fatal tendency of it might also be proved from its inconsistence with the nature of justifying faith, and with the nature of that humiliation that the Scripture often speaks of as absolutely necessary to salvation Jonathan Edwards, “Justification by Faith Alone”). Offering our own righteousness as the price of salvation betrays a foolishly high view of self and a low view of God (: Will it not betray a foolish exalting opinion of ourselves, were a mean one of God, to have thought of offering any thing of ours, to recommend us to the favour of being brought from wallowing, like filthy swine, in the mire of our sins, and from the enmity and misery of devils in the lowest hell, to the state of God’s dear children in the everlasting arms of his love in heavenly glory; or to imagine that it is the constitution of God, that we should bring our filthy rags, and offer them to him as the price of this Jonathan Edwards, “Justification by Faith Alone”).

Spurgeon applies this to every form of self-trust. Bringing our own deservings or merits disqualifies us from receiving justification (Romans 3:24). To add anything of one's own to Christ insults God by implying that Christ's blood is not a sufficient price (Romans 3:25). Holding a sound creed or orthodox doctrine cannot save a person; this is salvation by works performed by the head instead of the hands (: Now this is nothing but salvation by works, only they are works performed by the head instead of by the hands Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). Resting in creeds or confessions of faith for salvation is clinging to the lie that salvation is of man and not of God (: if you fancy that because you happen to receive truth in the head you shall be saved, you know not the Truth of God but still cling to Satan's lie—that salvation is of man and not of God Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). Salvation cannot be partly by grace and partly by works, because any place given to works gives room for human boasting, which the law of faith excludes (: The Apostle says that boasting is excluded and excluded by the law of faith. But if we let in the Law of works in any degree, we cannot shut out boasting, for to that degree you give man an opportunity to congratulate himself as having saved himself Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). God will not be yoked with the creature in salvation; Christ's precious blood cannot be mixed with human merits, which are like filthy rags (: God will never be yoked with the creature. You might link an angel with a worm and bid them fly together! But God with the creature? The precious blood of Jesus with the foul ditch-water of our human merits? Never! Never Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”).

Humility as the Posture of Saving Faith

For these authors, humility is not an optional virtue added to faith; it belongs to the very nature of saving faith. Edwards argues that a sense of sinfulness, unworthiness, and desert of punishment belongs to the nature of saving faith (Matthew 15:26–28). The Canaanite woman's acknowledgment of her unworthiness, like a dog under the table, was the exercise of great faith (Matthew 15:26–28). The centurion's sense of his own unworthiness was praised by Christ as great faith (Luke 7:6–9). True repentance humbles the sinner before God by including hope in his mercy; without that hope, sorrow drives the sinner further from God (: Evangelical repentance is an humiliation for sin before God; but the sinner never comes and humbles himself before God in any other repentance, but that which includes hoping in his mercy for remission: if sorrow be not accompanied with that, there will be no coming to God in it, but a flying further from him Jonathan Edwards, “Justification by Faith Alone”).

Henry describes faith as a self-emptying, dependent grace that casts every crown before God's throne, so it excludes boasting (Romans 3:27). True faith requires humility and self-denial because a proud heart resists being dependent on free grace (Romans 10:3). The Jews' unbelief also came from a proud reliance on their own works and merits instead of depending on Christ's righteousness (Romans 10:3).

Spurgeon stresses that faith is inherently self-renouncing, so anyone who truly believes for eternal life cannot boast of personal merit (Romans 4:16). Even mature believers do not trust their experiences, attainments, or holiness for confidence before God, but stand by faith alone (: But you will never hear the believing man speak of his experience, or attainments, or achievements as a reason for glorying in himself, or as an argument for becoming more confident as to his safety. He dares not trust his works, or states of feeling, for he feels that he stands by faith Charles Spurgeon, sermon “How Is Salvation Received?”). Trusting in one's own feelings or holiness is not faith in Christ; true faith trusts Christ alone (: I know you say, "If I felt happy I could trust Christ. If I felt tender, if I felt holy." No, Friend, you would not be trusting Christ, you would be trusting your feelings, and your tenderness would be your confidence Charles Spurgeon, sermon “Unstaggering Faith”). The fact that Christ died for the ungodly makes self-righteousness foolish, since the qualification for receiving him is being ungodly, not being good (Romans 5:6). Converted people have no ground for boasting, because whatever goodness they now have comes from grace, not from their nature (: Whatever goodness there may be in them after conversion they ascribe it to the grace of God, since by nature they were alienated from God, and far removed from righteousness. If the truth of natural depravity be but known and felt, free grace must be believed in, and then all glorying is at an end Charles Spurgeon, sermon “For Whom Did Christ Die?”).

Grace Excludes Boasting and Levels All Human Distinctions

The authors agree that the way of salvation is designed to leave no room for human boasting. Spurgeon says God has designed the way of salvation to exclude all human boasting, so that no one can glory in His presence (: God has ordained that the only way in which He will save men shall be a way which utterly excludes the possibility of man's having a single word to say by way of vaunting Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). The way of salvation God has accepted is by faith through divine grace, and this excludes boasting (: I shall now, in the second head, SHOW THAT BOASTING IS EXCLUDED, for in a blessed sense God has accepted the second plan, namely, the way of salvation by faith through Divine Grace Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). Boasting cannot claim the highest place in salvation, because salvation is not of man or by man, but rests on God's sovereign mercy (: And the angel says, "But have you not heard that the salvation of souls is not of man, nor by man, but that God will have mercy on whom He will have mercy and will have compassion on whom He will have compassion? Get you gone, Boasting, for the highest seat can never be yours, when God, in direct opposition to human merit, has rejected the Pharisee and chosen the publican and the harlot, that they may enter into the kingdom of Heaven Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). Perseverance in salvation depends on God's love, not on human works, so it leaves no room for boasting (: Now, since this perseverance is not dependent upon our works, but like all the rest of salvation, is an efflux from the bottomless love of God, boasting is manifestly excluded Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). Because the covenant of grace admits no human work, it admits no boasting at all (: As Calvin says, "Not a particle of boasting can be admitted, because not a particle of work is admitted into the Covenant of Grace." It is of Divine Grace from top to bottom, from Alpha to Omega Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”). The gospel levels all human boasting by killing everything in which man glories, because what man thinks is good is often an abomination in God's sight (: Ah, thank God, if it kills everything in which man glories, for that which man thinks to be good is often an abomination in the sight of God Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”).

This leveling extends to every human distinction. Spurgeon explains that Paul's statement that "there is no difference" does not mean all people are alike in outward character (Romans 3:22). The doctrine that there is no difference among people levels all human pride (: My first observation is what a leveler this doctrine is for pride Charles Spurgeon, sermon “There Is No Difference”). A person's own good deeds are worthless before God until they trust in Christ (: You are covered with the beautiful garments of your own good deeds—take them off, Brothers and Sisters—take them off! They are all without merit in the sight of God until you have trusted His Son Charles Spurgeon, sermon “There Is No Difference”). There is only one way of salvation, and the most fallen and the most outwardly respectable must enter by the same gate (: There stands the gate through which the most fallen may enter—and you must go through the same gate. There is no private path made for a gentleman like you. There is no royal road to Heaven save only that one royal road which is opened for the very chief of sinners Charles Spurgeon, sermon “There Is No Difference”). Children of godly parents are not saved by their birth or ancestry but must be born again like everyone else (: Instead of boasting of their godly ancestry, high privilege as it is, let them remember that regeneration is not of blood, nor of birth, nor of the will of man, but of God. And to them, as to all others, Christ's words apply, "You must be born again Charles Spurgeon, sermon “There Is No Difference”). Social rank gives no advantage in salvation; the noble must be saved in the same way as the lowliest servant (: Oh, believe me, Sir John, you will have to be saved in the same way as your groom, or not at all! Ah, my lord, everybody bows to you, but you must bow to Christ! You must be saved in the same way as the carpenter, the blacksmith and the chimney-sweep, or not at all Charles Spurgeon, sermon “There Is No Difference”). Wealth cannot purchase salvation; the rich must be saved in the same way as the poorest pauper (: Your wealth goes for nothing in the matter of salvation. You must be saved in the same way as the poorest of the poor. The pauper who was born in a workhouse and has never left it, has the same way of salvation as you have, for, "there is no difference" of any sort, whatever, with regard to birth, or rank, or wealth Charles Spurgeon, sermon “There Is No Difference”). Education and learning provide no special way of salvation; the learned must be saved by the same simple gospel as the illiterate (: Those who are illiterate can, nevertheless, understand the way of salvation by faith in Christ and so they are saved and, my dear Sir, you will have to be saved in the same way, or else you will never get to Heaven Charles Spurgeon, sermon “There Is No Difference”). A king and a shepherd need the same Savior and must go to heaven by the same road (: There is no difference"—the king and the shepherd need the same Savior—and must go to Heaven by the same royal road Charles Spurgeon, sermon “There Is No Difference”).

Henry sees the same leveling in Romans 3. Because all have sinned, no one can boast of innocence or claim acceptance with God based on their own righteousness (Romans 3:23). God stops every mouth both in justifying and condemning: the justified have their mouths stopped by humble conviction, and the condemned will be silenced and sent speechless to hell (Romans 3:19). If Abraham had been justified by works, he would have had something to boast about before God, but no one may boast before God (Romans 4:2). Abraham's justification in uncircumcision shows that the blessedness of justification belongs to uncircumcised Gentiles as well as to circumcised Jews, humbling Jewish pride (Romans 4:9).

Humility in the Christian Life and Ministry

The authors do not confine humility to the moment of justification. They apply it to the whole Christian life, including ministry and relationships within the church. Henry comments that Christians must not think too highly of themselves or overvalue their own abilities and attainments (Romans 12:3). A sober opinion of ourselves means having a low and modest estimate of our gifts, measured by what God has actually given us (Romans 12:3). Whatever good we have is a gift from God, so we have no reason to boast (Romans 12:3). God gives spiritual gifts in a measured portion according to faith, so no believer should be proud since even Christ, who had the Spirit without measure, was meek and lowly (Romans 12:3). God has distributed gifts to every believer, so no one should be proud as if he alone had spiritual gifts (Romans 12:3). Individual believers are only members of the body, not the whole, and must not think too highly of themselves (Romans 12:4–5). Whatever gifts believers have, they received them from God and received them for the good of others, not for self-exaltation (Romans 12:3–5).

Henry also warns against self-conceit in relationships. We must not be wise in our own conceits, because thinking ourselves wise is worse than being a fool (Romans 12:16). Instead of competing for superiority, Christians should eagerly give honor and preeminence to others, esteeming them better than themselves (Romans 12:10). We should be quicker to notice and praise the gifts and graces of others than our own, because we know more evil about our own hearts than about anyone else's (Romans 12:10). Honoring others means striving to be first in showing respect and performing acts of Christian love, not seeking honor for ourselves (Romans 12:10). Believers should associate with and accommodate themselves to poor and lowly people who fear God, valuing grace in rags as well as in scarlet (Romans 12:16). Condescension to others is impossible while we have a high conceit of our own wisdom, so self-conceit must be mortified (Romans 12:16).

Spurgeon applies this to Christian service. God empties His servants of self completely before He accomplishes any great thing through them, so that they cannot claim the glory for themselves (Romans 4:19–21). A Christian worker's growing sense of spiritual weakness and unfitness is common and is a necessary preparation for great usefulness, teaching that all glory belongs to God (Romans 4:19). Increased earnestness in labor for the Lord brings a clearer sense of one's own nothingness (: The more earnest your labors for the Lord, the more clear will be your sense of your own nothingness Charles Spurgeon, sermon “Unstaggering Faith”). Pride in ministry, organization, or zeal is a soul-weakening vice that must be put away (: Brethren, let us divest ourselves of all that pride—that detestable, abominable, soul-weakening vice—which is as evil and as hurtful to us as it is abominable to God Charles Spurgeon, sermon “Unstaggering Faith”). The church and its members are guilty and unworthy before God, deserving His departure if He should choose to withdraw (: We are all verily guilty before the Lord! We have not done as we ought, nor as we might—we are unworthy that He should use us! And if He should write, "Ichabod," in letters of fire over this Tabernacle, and leave this House to be desolate as Shiloh was of old, He might well do it and none could blame Him Charles Spurgeon, sermon “Unstaggering Faith”).

Henry adds that even Paul's title of honor is being a servant of Jesus Christ, not a self-exalting teacher like the Jewish rabbis (Romans 1:1). Paul considered himself a debtor because of the gifts and office he had received from God (Romans 1:14). Even after great labors, a minister remains a debtor and an unprofitable servant before God (Romans 1:14). The ministry is an office to be honored, but Paul valued it as service and work, not as lordship or dominion (Romans 11:13).

True Humility Trusts God Rather Than Doubting Him

One important nuance in this teaching is that humility is not the same as doubt or despair. Spurgeon warns that doubts and fears about one's salvation are not humility and should not be cultivated as marks of Christian experience (Romans 5:1). True humility trusts God's promises and takes Him at His word rather than doubting Him (: Oh, no! That is true humility which sits at the feet of the Promiser because it is humble—looks up into the face of the Promiser because it is trustful—and coats on the word of the promise, because it is sincere Charles Spurgeon, sermon “Peace By Believing”). At times of humiliation, believers should exercise unabated faith, because the fulfillment of God's promise is not endangered but is actually drawing near (Romans 4:19–21).

Henry similarly distinguishes humble dependence from false self-abasement. Believers must neither be proud of their gifts nor bury them under a false humility, but should actively use them for the good of others in the strength of Christ's grace (Romans 12:6). Preachers must remember they have only a portion of faith and should allow others a share of knowledge and ability to instruct, even those who differ from them in lesser things (Romans 12:6). Preferring others in honor must not become an excuse for laziness or neglecting our own duty, which is why Paul immediately commands believers not to be slothful in business (Romans 12:10–11).

Henry also notes that a good reputation for faith should not make believers proud but should quicken them to live up to the character and expectation people have of them (Romans 1:8). The greater reputation a person has for religion, the more careful he should be to preserve it, because a little folly spoils a good reputation (Romans 1:8). It is a comfort to be able to call God as witness to our sincerity in secret duties, and those who serve God with their spirit may humbly appeal to him (Romans 1:9).

The Humility of Christ and the Condescension of Grace

Finally, the authors ground humility in the condescension of Christ and the character of grace. Spurgeon says Christ's death involved a profound condescension from his divine glory, descending from heaven to earth, to the grave, and even to the lowest depths, to make his condescension complete (Romans 5:8). Grace lifts up the lowly, blessing them and chasing away misery by giving the gladness of the gospel (Romans 5:21). God's grace reigns by using weak, failing, and unworthy people as his servants to accomplish great things (: I have often felt that there is no case where Grace reigns more powerfully than in the use which God makes of such poor, infirm, feeble, decrepit creatures as His servants are Charles Spurgeon, sermon “Reigning Grace”). If heaven were earned by merit, believers would feel like intruders there because they have no claim to it (: I thought, if Heaven were by merit, it would never be Heaven to me, for if I were even in it, I would say, "I am sure I am here by mistake; I am sure this not my place; it is not my Heaven. I have no claim to it Charles Spurgeon, sermon “Reigning Grace”).

Edwards adds that the creature's sin against God is aggravated by both God's infinite greatness and the creature's meanness, while the creature's respect toward God is worthless because of the creature's lowliness (: The sin of the creature against God is ill deserving in proportion to the distance there is between God and the creature; the greatness of the object, and the meanness of the subject, aggravates it. But it is the reverse with regard to the worthiness of the respect of the creature to God; it is worthless (and not worthy) in proportion to the meanness of the subject Jonathan Edwards, “Justification by Faith Alone”). Showing kindness without any goodness or excellency in the object demonstrates more abundant benevolence in the giver and enhances the receiver's obligation to gratitude (: And it is not much less evident, that it doth both show a more abundant benevolence in the giver when he shows kindness without goodness or excellency in the object, to move him to it; and that it enhances the obligation to gratitude in the receiver Jonathan Edwards, “Justification by Faith Alone”). Justifying a person who is ungodly and without any goodness increases that person's obligation to gratitude more than justifying someone who has some virtue (: the less worthy or excellent the object of benevolence, or the receiver of kindness, is, the more he is obliged, and the greater gratitude is due. He therefore is most of all obliged, that receives kindness without any goodness or excellency in himself, but with a total and universal hatefulness Jonathan Edwards, “Justification by Faith Alone”). Positive commands are the greatest test of obedience because they rest solely on the authority and will of the lawgiver (: Such precepts are the greatest and most proper trial of obedience; because in them, the mere authority and will of the legislator is the sole ground of the obligation, (and nothing in the nature of the things themselves,) and therefore they are the greatest trial of any person’s respect to that authority and will Jonathan Edwards, “Justification by Faith Alone”). Christ's saying about loving him above family is designed to show the unworthiness of treating him below earthly things, not to show the worthiness of loving him above them (Matthew 10:37).

Henry closes the theme with the believer's proper posture before God's wisdom. God's wisdom and knowledge in the work of redemption are so deep that even the most spiritually enlightened human minds cannot fully comprehend them (Romans 11:33). The more people know of God in this present imperfect state, the more aware they become of their own weakness and limited understanding (Romans 11:33). God needs no counsellor because he is infinitely wise, and no creature is capable of advising him (Romans 11:34). It is absurd for any person to presume to prescribe to God or teach him how to govern the world (Romans 11:34). The secret counsels of God are not for us to pry into, but the judgments of his mouth and the way of our duty are plain and easy (Romans 11:33).