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The text contains a most certain truth; and yet it is in its proper and most extensive sense a truth we owe to revelation. The natural man is not fond of believing in the necessity of humility. He contends for the dignity of his nature, he asserts the sufficiency of his own powers. Unaided man has been able to discover a considerable number of important truths in the theory of morals. With the polished nations of antiquity morals formed a part of the science of government. They examined into morals, and erected systems of morals, not with a view to ascertain and lay down the duties of the man, but of the citizen. The Christian cannot expect much assistance from this quarter. As they do not rest on the right foundation, or aim at the right end, the ancient ethics are miserably defective, and often grievously false. In no part are they more delusive than in the estimate they teach men to make of themselves. H we turn our eyes upon the world around us, we shall readily find instances of the connection between pride and ruin. Pride leads men to make an offensive assumption of superiority. We know the infatuating nature of pride. It may be illustrated by the career of the first Napoleon. It is not less certain that "before honour is humility." Nothing more frequently leads men to situations of respect and eminence than modesty and diffidence. Every man of merit is so conscious of his deficiencies, he judges himself so severely, he adopts such an elevated standard of excellence, that he ever thinks hardly of himself. Thinking people know this, and give their verdict accordingly. And it is the thinking part of society that allot to a man his reputation. And humility has an effect upon the man himself, in whom it prevails. The sense of the smallness of his attainments will drive him to make large attainments. And thus, as the cause is before the effect, so before honour is humility. Now apply the text to the spiritual life. Both in what regards faith, and in what regards practice, pride inevitably leads to ruin. No one is likely to attain truth on spiritual subjects who approaches them in a spirit of pride. The man who depends on his intelligence, who examines the objects of faith in a self-sufficient spirit, is quite sure to fall into infidelity or error. If the man whose heart is haughty does get to entertain orthodox opinions of religious truth, his opinions cannot profit him: the truth must enter his heart as a living principle before it can be of personal benefit to him. The very first effect which it has on the heart is to bring down the reign of pride. Whenever pride reigns in a heart, there the kingdom of God is not set up. When a sinner passes from a state of impenitence to a state of grace, the whole process will be attended by humility. And there is no growth in grace, there is no safety, without humility. The more we know of ourselves the more cause we shall find for humility. Humility is our security. When he distrusts himself, and thinks meanly of himself, the Christian is in the state most favourable for his advancement in faith and holiness.

(J. G. Dowling, M. A.)

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KJV: Before destruction the heart of man is haughty, and before honour is humility.

WEB: Before destruction the heart of man is proud, but before honor is humility.