EXALTATION VIA HUMILITY
“Let him that
would be greatest among you be servant of all... One is your master, even
Christ, and all ye are brethren”
Pride is
selfishness gone to seed. The selfish spirit greedily gathers to itself as much
as possible of all that it esteems good and valuable-wealth, learning, honor,
fame and distinction among men. A measure of success in the acquisition of
these treasures further leads the selfish soul to a feeling of self-complacency,
independence and indifference to the wellbeing of others, which gradually but
rapidly developing into arrogant and self-assertive pride, will continue to
ripen with every gleam of the sunlight of temporal prosperity. As selfishness
continues to ripen it swells itself to ridiculous proportions and delights to
vaunt itself, and gloats over its imagined importance and worthiness of honor
and praise.
Who can love such a disposition? It is utterly unworthy in all eyes save its
own. No wonder, then, that it is written, “God resisteth the proud and giveth
his favors to the humble”; and again, “Pride goeth before destruction, and a
haughty spirit before a fall.” How could it be otherwise? for these inflated
values must at some time come down to a solid basis: wind will not always pass
current for worth, and the punctured bubbles of earthly vanity will reveal the
true status of every individual. And well will it be in the cases of those in
whom the humbling realization does not awaken a spirit of rebellion and strife
against God, which must inevitably end either in contrition or in destruction.
How much easier and how much wiser is the course of humility. The humble spirit
seeketh not its own, is not puffed up, and does not attempt to speculate on
inflated values, does not think of self more highly than it ought to think, but
thinks soberly-neither overrating nor underrating its own acquirements or
achievements. Humility strives always to do business on a solid basis, though
it strives lawfully to acquire a real worthiness and to achieve the true glory
of the divine commendation and favor.
The man who underrates his worth comes much nearer the truth than the man who
overrates; for the fact is that no member of the fallen race, however favorably
he may compare with some of his fellows more bruised by the fall, has anything
whereof to boast. Consider, for instance, how meager is the aggregate of human
knowledge in every direction. As a race we are unable to trace our own history
for centuries from the beginning, or to account for our origin, or to
prognosticate our destiny. We are unable to fully comprehend the deep
philosophy of our physical and mental organisms. There are mysteries within us
and all around us which the wisest men cannot fathom, and only those narrow
souls whose world of thought is bounded by the horizon of their own temporal
interests ever vaunt their learning or wisdom, or feel that they have aught of
which to boast. Their fellow-men may call them great and wise and reverend, but
they know too well how small and ignorant they are and how unworthy of
reverence, realizing that beyond the ken of their short vision are vast
unexplored fields of knowledge. The truly noble soul feels humbled upon the
borders of the vast unknown, thankfully accepts the divine revelation as to his
nature, origin, destiny, etc., and patiently awaits the Lord’s good time for a
fuller understanding of all the mysteries of his wondrous grace. Pride of
wealth or of fame is of still more ignoble character. Wealth selfishly hoarded
and enjoyed certainly adds no degree of merit to the possessor, whether he
inherited or acquired it; and fame among fallen men only proves that he who
gained it has not to any considerable extent outstripped the popular limit of
advancement. At best he is only abreast of his times. The man who has
outstripped the current of popular thought is never a popular or famous man.
Every such one has had to attest his true moral courage by facing popular
opposition and enduring the popular reproach; or, in other words, by humbling
himself.
In view of these considerations we see how just and wise is the divine rule for
abasing the proud and exalting the humble, and how sound our Lord’s counsel to
his disciples, to cultivate the spirit of humility and to avoid even the
appearance of pride. Observing the growth and manifestation of this spirit
among the Pharisees, who did all their works to be seen of men, who loved the
uppermost rooms at feasts and the chief seats in the synagogues, and to be
called of men Rabbi, Rabbi, he said, “But be not ye called Rabbi; for one is
your Master, even Christ; and all ye are brethren.” Or, in the language of
today, Be not ye called Reverend Doctors of Divinity, and let there be no
distinctions of clergy and laity for one is your truly reverend Lord and
Instructor, even Christ, and all ye are brethren. “Let him that would be
greatest among you be servant of all”; for the divine rule is that “whosoever
shall exalt himself shall be abased; and he that shall humble himself shall be
exalted.”
God’s plan, viewed as
a whole, shows that the exaltation of any individual or class of his creatures
is always for the purpose of blessing others who are not so exalted. Thus, for
instance, the exaltation of our Lord Jesus and his church is for the blessing
of all others; so also was the election and special favor to Israel to result
in blessings to the nations not so favored.
Such a rule, it will readily be seen, is the prompting of the highest
benevolence and of the fatherly love of God for all his creatures of every name
and order, and manifests the depth of his wisdom as well as his love, both in
rewarding the truly worthy and in bringing righteous and benevolent power
forward for the accomplishment of righteous and benevolent ends. Thus in benevolent
service and mutual love he will in due time bind together in one the whole
family in heaven and in earth, through the mediation and service of the
greatest of all servants, Jesus Christ.
Let us heed this counsel of the Master, and let us humble ourselves under the
mighty hand of God, that he may exalt us in due time. (1 Pet. 5:6) We have
already done so to some extent in refusing to own as our masters the various
heads of the great nominal church. We own neither Luther, nor Calvin, nor Knox,
nor Wesley, nor Campbell, nor any other man or body of men, as our master; nor
do we own the pope of Rome as our pope, our father: God is our Father, and his
anointed Son is our Lord and Head. To them, and not to our brethren, let us
look for the reward of faithfulness: “For,” says the Apostle (Heb. 6:10), “God
is not unrighteous to forget your work and labor of love which ye have shown
toward his name, in that ye have ministered to the saints, and do minister.”
It is indeed no easy matter to tread the pathway of
humility, to continually check the human aspirations and to keep the sacrifice
on the altar until it is fully consumed. But thus it is that we are to work out
our own salvation to the high calling with fear and trembling, lest we come
short of worthiness for the prize of the high calling promised to the faithful
overcomers who tread closely in the footsteps of our blessed Forerunner, who
was meek and lowly of heart.-Phil. 2:8, 12.
It is when we are thus humble and faithful that the Lord makes us his chosen
vessels to bear his name to others. Thus emptied of self, he can fill us with
his spirit and with his truth, and we can go forth strong in the Lord of hosts and in his mighty power to do valiant
service as soldiers of the cross.-Eph. 6:12-17.