Two graces, and their reward
I. TWO GRACES.
1. The social grace. "Humility." This is becoming in all men, but it is especially seemly where its attainment is most difficult; e.g. among the high in station, the wealthy, the famous, the gifted, the popular. It is as difficult for the demagogue to be humble as for the lord—perhaps more difficult, for the former is more conscious of his own powers, and more recently lifted above his fellows. Humility is difficult to acquire, because it is so essentially different from mere weakness and self-effacement. It is seen best in the strongest and most pronounced natures. There is no virtue in failing back from one's highest aims in order to escape notice. The grace of humility is discovered in an earnest effort to press forward energetically, without a thought of self or a care for the admiration of the world.
2. The religious grace. "The fear of the Lord" Pride excludes true religion. In the childlike spirit of humble dependence we are open to the influence of Heaven. Thus the one grace is linked to the other, Now, the whole of the Old Testament conception of religion is summed up in "the fear of the Lord"—not because there was no room in it for any emotion but terror, but because the root of the ancient faith was reverence. This is the root of all religion. It maybe so richly mingled with love as we come to discern the Fatherhood of God, that its more dread features are utterly lost. Yet love without reverence would not be a religious emotion, or, at all events, not one suited for God as he is revealed to us in the Bible. The Greeks seemed to dispense with the fear of God in their light, gay religion; but they also dispensed with conscience. A feeling of sin and a perception of the holiness of God must lay a deep foundation of awe beneath the most happy and trustful religious experience.
II. A THREEFOLD REWARD.
1. Riches. This is the lowest aspect of the reward. It is in the spirit of the Proverbs, which calls especial attention to the secular consequences of good and ill. We know that the humble and good are often poor and oppressed. But there is a tendency for quiet self-renunciation to be recognized and rewarded. The meek are to be blessed with the inheritance of the earth (Matthew 5:5). When full justice is done, the best men will receive the best things in this world as well as the life of that to come. At present we wait for the accomplishment of this social rectification.
2. Honour. The humble who do not seek honour shall have it, while the proud are cast down in shame. The first shall be last, and the last shall be first. Men delight to honour self-forgetful merit. But the highest honour comes from God, who discerns the heart, puts down the proud, and exalts them of low degree.
3. Life. Whether this is given in the Hebrew manner—in old age or not, Christ has taught us to see his true eternal life as the greatest blessing for his people. The humility in which a man loses his life is the very means of finding the true life; the reverence of religion leads us from the shallow frivolity of earth to the deep life of God.