Because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
οτι πας ο υψων εαυτον ταπεινωθησεται και ο ταπεινων εαυτον υψωθησεται
13 Church Fathers comment on this verse · 16 commentaries
And so the seeker of honour obtained not that which he coveted, but suffered a defeat, and busying himself how he might be loaded with honours, is treated with dishonour. And because nothing is of so much worth as modesty, He leads His hearer to the opposite of this seeking; not only forbidding him to seek the highest place, but bidding him search for the lowest. As it follows; But when thou art bidden, go and sit down in the lowest room.
Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refused to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice.
Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him.
For to rush forward hastily to honours which are not fitting for us, indicates rashness and casts a slur upon our actions. Hence it follows, lest a more honourable man than thou be invited, &c.
For if a man wishes not to be set before others, he obtains this honour according to the divine word. As it follows; That when he that bade thee cometh, he may say unto thee, Friend, go up higher. In these words He does not harshly chide, but gently admonishes; for a word of advice is enough for the wise. And thus for their humility men are crowned with honours; as it follows, Then shall thou have worship.
Having shewn therefore from so slight an example the degradation of the ambitious and the exaltation of the humbleminded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbleth himself shall be exalted. This is spoken according to the divine judgment, not after human experience, in which they who desire after glory obtain it, while others who humble themselves remain inglorious.
To take then the lowest place at a feast, according to our Lord’s command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority.
First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul, quenched the ardour of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spake, Sit not down in the highest room.
This individual will face humiliation, yet this same individual will be raised in honor, not only in the sight of those who judge justly among humanity, but foremost in the eyes of God.
The Sacred Scripture calls to us, beloved, stating, “Everyone who exalts themselves will be humbled, and he who humbles himself will be exalted” (Luke 14:11). This passage reveals that every form of elevation carries with it a sense of pride, which the Prophet diligently sought to avoid, as he testified, “Lord, my heart was not haughty, nor my eyes lofty; nor did I concern myself with matters too great for me” (Psalm 130:1). How did he achieve this? He humbled and calmed his spirit, just like a weaned child resting upon its mother's lap; so too was his soul.
Thus, if you desire to attain the utmost heights of humility and swiftly rise to that heavenly realm—which is reached through humility in this life—it is essential to construct that ladder to heaven, similar to the one Jacob beheld in his dream, where the angels of God were ascending and descending. This motion of rising and falling signifies that through pride they descend, while through humility they ascend. The ladder of ascent represents our earthly existence, raised by the Lord to heaven due to the humility of our hearts. The sides of this ladder symbolize our body and soul, upon which the Word of God has established various steps, signifying degrees of humility and self-denial for our ascent to the divine mount.
1. The first step in humility is when one continually places the fear of God before their eyes, striving never to forget His commands and always remembering that those who scorn God will face judgment for their transgressions, ever contemplating the eternal life awaiting those who revere God. Such a person vigilantly guards against sins through their thoughts, speech, gaze, actions, and desires, particularly the lusts of the flesh. Each individual should contemplate that God observes them from heaven at all times, with their works visible before Him and known to the angels. The Prophet affirms this truth, declaring, "Thou tryst hearts and reins, O righteous God" (Psalm 7:10). Further, “The Lord knows the thoughts of men, that they are vanity” (Psalm 93:11); and again, “Thou understandest my thoughts afar off” (Psalm 138:20); and, “Thou wilt tame the remnant of wrath” (Psalm 75:11). Therefore, let each brother guard against wicked thoughts, continually affirming in his heart, “I was blameless before Him; I take heed lest I sin” (Psalm 17:24). The Scripture cautions against fulfilling our own desires, saying, “Abstain from thy desires” (Sir. 18:30). In the Lord's Prayer, we petition God, “Thy will be done” (Matt. 6:10), not our own. We are instructed not to pursue our own will to avoid what the Holy Scripture warns: “There is a way that seems right to a man, but its end is the way of death” (Proverbs 16:25); and we must also heed the warning regarding the indifferent, “They have become corrupt and committed abominable iniquities” (Psalm 52:2). We must trust that God is aware of all our heart's desires, as the Prophet states, “My desires are before Thee” (Psalm 37:10). Hence, be wary of sinful inclinations, for at the threshold of temptation lies the path to ruin. That is why Scripture enjoins us: “Thou shalt not follow after thy lusts” (Sir. 18:30). If the Lord sees both good and evil, He has looked down from heaven upon mankind to discern if anyone understands, seeking God (Psalm 13:2). If our actions are conveyed to God, our Creator, by the angels appointed to us daily, then let us take care lest God witnesses us straying into wickedness; for though He is merciful and wishes for our conversion, He may one day declare, “You have done this, and I have been silent” (Psalm 49:21).
2. The second step of humility occurs when one does not cling to their own will nor takes joy in fulfilling selfish desires, but rather imitates the Lord, who said, “I came down from heaven not to do my own will, but the will of the Father who sent Me” (John 6:38). To pursue one's will leads to torment, while self-discipline leads to a crown of glory.
3. The third step of humility is to obey the elder out of love for God, practicing complete obedience, just as the Lord exemplified, for the Apostle writes, “He was obedient unto death” (Philippians 2:8).
4. The fourth step of humility is to endure even in difficult circumstances or when faced with slander. One should remain silent, maintaining a spirit of patience and a good conscience, without yielding or relenting, as Scripture states, “He who endures to the end will be saved” (Matt. 24:13) and again, “Be strong, and let your heart take courage; wait for the Lord” (Psalm 27:14). A faithful person must withstand all adversities for the Lord, with the Prophet stating, “For Thy sake we are killed all day long; we are considered as sheep to be slaughtered” (Psalm 43:23). Confident in the divine award for their patience, they continue to endure joyfully, proclaiming, “But in all these things we are more than conquerors through Him who loved us” (Romans 8:37); or as it is written, “You have tested us, O God; You have refined us as silver is refined. You brought us into the net; You laid affliction on our backs” (Psalm 66:10-12). They adhere to God’s command during trials by offering the other cheek when struck, by surrendering their cloak when taken, and by willingly accompanying others along their burdens (Matt. 5; Luke 6), suffering persecution alongside the Apostle Paul and blessing those who curse them (2 Corinthians 11).
5. The fifth step of humility is to disclose one’s most troubling thoughts or secret misdeeds to one’s Abba in humble confession. The Scripture encourages us in this, stating, “Commit your way to the Lord; trust also in Him” (Psalm 36:5); “Praise the Lord, for He is good; for His mercy endures forever” (Psalm 105:1); and “I acknowledged my sin to You, and I have not hidden my iniquity. I said, ‘I will confess my transgressions to the Lord,’ and You forgave the iniquity of my sin” (Psalm 31:5).
6. The sixth step of humility entails a monk accepting every form of scarcity with contentment, considering himself a mere unworthy laborer, echoing the sentiments of the Prophet, “I was like a beast before You” (Psalm 73:22).
7. The seventh step of humility is recognizing oneself as the least of all, not merely through words but from the depths of the heart, resonating with the words of the Prophet: “I am a worm, and no man; a reproach of men, and despised by the people” (Psalm 21:7), “Your terrors have overwhelmed me, and I am in despair” (Psalm 88:16). Furthermore, “It is good for me that I have been afflicted, that I might learn Your statutes” (Psalm 118:71).
8. The eighth stage of humility encompasses a monk’s commitment to perform only what is mandated by the communal monastic rules and encouraged by the examples of the elders.
9. The ninth step of humility is when a monk refrains from unnecessary speech and remains silent until prompted, acknowledging the truth encapsulated in Scripture, “In the multitude of words sin is not lacking” (Proverbs 10:19), and “A person with a perverse heart shall be far from me” (Psalm 139:12).
10. The tenth step of humility manifests in a hesitance to laugh, as it is written, “A fool lifts his voice in laughter” (Sirach 21:23).
11. The eleventh stage of humility arises when a monk, in his speech, embodies meekness devoid of laughter, communicating humbly yet sincerely, speaking little yet wisely, for as Scripture states, “The words of the wise are weighed on scales” (Sirach 21:28), and “A little wisdom is more valuable than all the riches” (Ecclesiastes 10:1).
12. The twelfth step of humility involves a monk embodying humility not only in his heart but also through his very actions, whether at work, in prayer, or during daily activities, bowing his head and looking down, acknowledging his sinfulness, always contemplating the grave Judgment of God, echoing the sentiments of the publican in the Gospel, “Lord, I am not worthy to lift my eyes to heaven” (Luke 18:13), or as the Prophet lamented, “I am afflicted and in distress; revive me, O Lord” (Psalm 37:7-9; Psalm 118:107). A monk who embraces all these stages of humility ultimately attains a profound love for God that dispels fear; in this state, he begins to fulfill all that he once observed with great effort and trepidation, now doing so naturally and joyfully—not motivated by fear of condemnation but by love for Christ, delighting in the virtues that the Holy Spirit instills within the heart of His cleansed servant.
But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ’s Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits. For he will have to give place to one more honourable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater thou art, humble thyself in all things. (Eccles.
3:18.) But the Lord when He cometh, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbleth himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shalt thou have glory, that thou mayest not begin to seek now what is kept for thee in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i. e. the faithful, glorify them in wonder. But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbleth himself in their sight, exalted by them. But whoever exalteth himself because of his merits, the Lord shall bring low, and him who humbleth himself on account of his mercies, shall He exalt.
The arrogance and self-importance of the Pharisees were apparent among the assembly. None of the attendees were willing to yield their position to someone they deemed lesser. In their pride, they believed themselves deserving of the top place in the realm of the Messiah. Conversely, these gatherings were merely occasions to satisfy their peers; the Pharisees exchanged favors, neglecting to consider that the resources spent on such indulgences could have been utilized to help the needy. This absence of humility and genuine devotion, as demonstrated in their daily lives, kept them distant from the kingdom of God. In this situation, the Lord chose to address this issue within the assembly of the Pharisees.
Observing how the attendees selected their positions, each seeking to sit nearer to the host and secure a more esteemed place, Christ imparted the teaching that individuals should not strive for the foremost position at gatherings. The deeper, spiritual significance of this guidance pertains to the moral realm, reflecting upon human moral consciousness; “everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (cf. Lk. 18:14, Mt. 23:12).
The parable of the invited Guests found themselves settling at the table for the feast, each vying for a position near the host, as these places were designated for the most esteemed and noble attendees. Observing their inclination to elevate themselves above others, Jesus advised them against taking the most prominent seats, urging them instead to humbly await an invitation from the host. It is a grave misfortune for anyone who perceives themselves as superior and, driven by such arrogance, seeks out the foremost position; if a person of greater honor arrives, the host will request that the pretender give up their seat, leaving them to rise in shame and take a lesser place. For everyone who exalts themselves will face humiliation, while those who humble themselves will be lifted up.
How challenging, almost impossible, it is for a sinful individual to be an unbiased evaluator of their own life! Self-love often manufactures false justifications for wrongdoing, and pride amplifies the perceived significance of seemingly virtuous acts. Individuals may indulge in self-deception, akin to the Pharisee, mistaking themselves for being superior to others; such illusions can blind one to their flaws, obstructing true self-assessment and sincere reflection. A person who has elevated themselves above their peers and seeks the foremost position will ultimately face embarrassment and humiliation at the final judgment when they are assigned the least significant place. To avert such a tragic fate, Christ instructs us to embrace humility and self-denial, assuring us that those who do not seek to elevate themselves shall be honored.
The final miracle occurred in the residence of a leader among the Pharisees, who had invited Jesus Christ to share a meal, primarily to ‘observe Him.’ However, the insight of the Saviour into their actions was far more profound than their scrutiny of Him. Christ observed, among other things, that the guests at the banquet, driven by their usual petty rivalries, sought out the most esteemed positions at the table. In response, the Saviour offered a more prudent and humble guideline for social behavior, imparting a significant lesson about spiritual humility.
Just as in earthly communities, a boastful and self-serving person must always be ready to face sharp criticism and may often have to yield to those of genuine humility, so it is said in the heavenly realm that ‘everyone who exalts himself will be humbled, and he who humbles himself will be exalted.’
The essence of this teaching is encapsulated in the phrase, "He that exalteth himself." Here, the Lord confronts arrogance while uplifting humility; refer to the commentary on Matthew 23:12. In earthly matters, pride is often brought low, while humility is praised. This principle holds especially true within the spiritual realm of the Messiah, where love for one’s neighbor is paramount, and humility is an essential component of that love.
Passages read together with this verse.
Greek text, 11 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS