|« Prev||II. PRAYER AND HUMILITY||Next »|
II. PRAYER AND HUMILITY
“If two angels were to receive at the same moment a commission from God, one to go down and rule earth’s grandest empire, the other to go and sweep the streets of its meanest village, it would be a matter of entire indifference to each which service fell to his lot, the post of ruler or the post of scavenger; for the joy of the angels lies only in obedience to God’s will, and with equal joy they would lift a Lazarus in his rags to Abraham’s bosom, or be a chariot of fire to carry an Elijah home.”—John Newton
To be humble is to have a low estimate of one’s self. It is to be modest, lowly, with a disposition to seek obscurity. Humility retires itself from the public gaze. It does not seek publicity nor hunt for high places, neither does it care for prominence. Humility is retiring in its nature. Self-abasement belongs to humility. It is given to self-depreciation. It never exalts itself in the eyes of others nor even in the eyes of itself. Modesty is one of its most prominent characteristics.
In humility there is the total absence of pride, and it is at the very farthest distance from anything like self-conceit. There is no self-praise in humility. Rather it has the disposition to praise others. “In honour preferring one another.” It is not given to self-exaltation. Humility does not love the uppermost seats and aspire to the high places. It is willing to take the lowliest seat and prefers those places where it will be unnoticed. The prayer of humility is after this fashion:
Never let the world break in,
Fix a mighty gulf between;
Keep me humble and unknown,
Prized and loved by God alone.
Humility does not have its eyes on self, but rather on God and others. It is poor in spirit, meek in behaviour, lowly in heart. “With all lowliness and meekness, with long-suffering, forbearing one another in love.”
The parable of the Pharisee and publican is a sermon in brief on humility and self-praise. The Pharisee, given over to self-conceit, wrapped up in himself, seeing only his own self-righteous deeds, catalogues his virtues before God, despising the poor publican who stands afar off. He exalts himself, gives himself over to self-praise, is self-centered, and goes away unjustified, condemned and rejected by God.
The publican sees no good in himself, is overwhelmed with self-depreciation, far removed from anything which would take any credit for any good in himself, does not presume to lift his eyes to heaven, but with downcast countenance smites himself on his breast, and cries out, “God be merciful to me, a sinner.”
Our Lord with great preciseness gives us the sequel of the story of these two men, one utterly devoid of humility, the other utterly submerged in the spirit of self-depreciation and lowliness of mind.
I tell you this man went down to his house justified rather than the other; for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:14.
God puts a great price on humility of heart. It is good to be clothed with humility as with a garment. It is written, “God resisteth the proud, but giveth grace to the humble.” That which brings the praying soul near to God is humility of heart. That which gives wings to prayer is lowliness of mind. That which gives ready access to the throne of grace is self-depreciation. Pride, self-esteem, and self-praise effectually shut the door of prayer. He who would come to God must approach Him with self hid from his own eyes. He must not be puffed-up with self-conceit, nor be possessed with an over-estimate of his virtues and good works.
Humility is a rare Christian grace, of great price in the courts of heaven, entering into and being an inseparable condition of effectual praying. It gives access to God when other qualities fail. It takes many descriptions to describe it, and many definitions to define it. It is a rare and retiring grace. Its full portrait is found only in the Lord Jesus Christ. Our prayers must be set low before they can ever rise high. Our prayers must have much of the dust on them before they can ever have much of the glory of the skies in them. In our Lord’s teaching, humility has such prominence in his system of religion, and is such a distinguishing feature of his character, that to leave it out of his lesson on prayer would be very unseemly, would not comport with his character, and would not fit into his religious system.
The parable of the Pharisee and publican stands out in such bold relief that we must again refer to it. The Pharisee seemed to be inured to prayer. Certainly he should have known by that time how to pray, but alas! like many others, he seemed never to have learned this invaluable lesson. He leaves business and business hours and walks with steady and fixed steps up to the house of prayer. The position and place are well-chosen by him. There is the sacred place, the sacred hour, and the sacred name, each and all invoked by this seemingly praying man. But this praying ecclesiastic, though schooled to prayer, by training and by habit, prays not. Words are uttered by him, but words are not prayer. God hears his words only to condemn him. A death-chill has come from those formal lips of prayer—a death-curse from God is on his words of prayer. A solution of pride has entirely poisoned the prayer offering of that hour. His entire praying has been impregnated with self-praise, self-congratulation, and self-exaltation. That season of temple going has had no worship whatever in it.
On the other hand, the publican, smitten with a deep sense of his sins and his inward sinfulness, realising how poor in spirit he is, how utterly devoid of anything like righteousness, goodness, or any quality which would commend him to God, his pride within utterly blasted and dead, falls down with humiliation and despair before God, while he utters a sharp cry for mercy for his sins and his guilt. A sense of sin and a realization of utter unworthiness has fixed the roots of humility deep down in his soul, and has oppressed self and eye and heart, downward to the dust. This is the picture of humility against pride in praying. Here we see by sharp contrast the utter worthlessness of self-righteousness, self-exaltation, and self-praise in praying, and the great value, the beauty and the divine commendation which comes to humility of heart, self-depreciation, and self-condemnation when a soul comes before God in prayer.
Happy are they who have no righteousness of their own to plead and no goodness of their own of which to boast. Humility flourishes in the soil of a true and deep sense of our sinfulness and our nothingness. Nowhere does humility grow so rankly and so rapidly and shine so brilliantly, as when it feels all guilty, confesses all sin, and trusts all grace. “I the chief of sinners am, but Jesus died for me.” That is praying ground, the ground of humility, low down, far away seemingly, but in reality brought nigh by the blood of the Lord Jesus Christ. God dwells in the lowly places. He makes such lowly places really the high places to the praying soul.
Let the world their virtue boast,
Their works of righteousness;
I, a wretch undone and lost,
Am freely saved by grace;
Other tide I disclaim,
This, only this, is all my plea,
I the chief of sinners am,
But Jesus died for me.
Humility is an indispensable requisite of true prayer. It must be an attribute, a characteristic of prayer. Humility must be in the praying character as light is in the sun. Prayer has no beginning, no ending, no being, without humility. As a ship is made for the sea, so prayer is made for humility, and so humility is made for prayer.
Humility is not abstraction from self, nor does it ignore thought about self. It is a many-phased principle. Humility is born by looking at God, and his holiness, and then looking at self and man’s unholiness. Humility loves obscurity and silence, dreads applause, esteems the virtues of others, excuses their faults with mildness, easily pardons injuries, fears contempt less and less, and sees baseness and falsehood in pride. A true nobleness and greatness are in humility. It knows and reveres the inestimable riches of the cross, and the humiliations of Jesus Christ. It fears the lustre of those virtues admired by men, and loves those that are more secret and which are prized by God. It draws comfort even from its own defects, through the abasement which they occasion. It prefers any degree of compunction before all light in the world.
Somewhat after this order of description is that definable grace of humility, so perfectly drawn in the publican’s prayer, and so entirely absent from the prayer of the Pharisee. It takes many sittings to make a good picture of it.
Humility holds in its keeping the very life of prayer. Neither pride nor vanity can pray. Humility, though, is much more than the absence of vanity and pride. It is a positive quality, a substantial force, which energizes prayer. There is no power in prayer to ascend without it. Humility springs from a lowly estimate of ourselves and of our deservings. The Pharisee prayed not, though well schooled and accustomed to pray, because there was no humility in his praying. The publican prayed, though banned by the public and receiving no encouragement from church sentiment, because he prayed in humility. To be clothed with humility is to be clothed with a praying garment. Humility is just feeling little because we are little. Humility is realising our unworthiness because we are unworthy, the feeling and declaring ourselves sinners because we are sinners. Kneeling well becomes us as the attitude of prayer, because it betokens humility.
The Pharisee’s proud estimate of himself and his supreme contempt for his neighbour closed the gates of prayer to him, while humility opened wide those gates to the defamed and reviled publican.
That fearful saying of our Lord about the works of big, religious workers in the latter part of the Sermon on the Mount, is called out by proud estimates of work and wrong estimates of prayer:
Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Humility is the first and last attribute of Christlike religion, and the first and last attribute of Christlikey praying. There is no Christ without humility. There is no praying without humility. If you would learn well the art of praying, then learn well the lesson of humility.
How graceful and imperative does the attitude of humility become to us! Humility is one of the unchanging and exacting attitudes of prayer. Dust, ashes, earth upon the head, sackcloth for the body, and fasting for the appetites, were the symbols of humility for the Old Testament saints. Sackcloth, fasting and ashes brought Daniel a lowliness before God, and brought Gabriel to him. The angels are fond of the sackcloth-and-ashes men.
How lowly the attitude of Abraham, the friend of God, when pleading for God to stay His wrath against Sodom! “Which am but sackcloth and ashes.” With what humility does Solomon appear before God! His grandeur is abased, and his glory and majesty are retired as he assumes the rightful attitude before God: “I am but a little child, and know not how to go out or to come in.”
The pride of doing sends its poison all through our praying. The same pride of being infects all our prayers, no matter how well-worded they may be. It was this lack of humility, this self-applauding, this self-exaltation, which kept the most religious man of Christ’s day from being accepted of God. And the same thing will keep us in this day from being accepted of Him.
O that now I might decrease!
O that all I am might cease!
Let me into nothing fall!
Let my Lord be all in all.
|« Prev||II. PRAYER AND HUMILITY||Next »|