Humility of mind (5012) (tapeinophrosune from tapeinos = low lying, then low or humble + phren = to think) literally means to think or judge with lowliness and thus speaks of humiliation of mind, lowliness of mind, lowly thinking, the quality of unpretentious behavior, a humble attitude, modesty (modesty = unassuming in the estimation of one’s abilities) or without arrogance. The word indicates the esteeming one's self as small or recognizing one’s insufficiency but at the same time recognizing the powerful sufficiency of God! John Wesley observed that “neither the Romans nor the Greeks had a word for humility.” The very concept was so foreign and abhorrent to their way of thinking that they had no term to describe it. When, during the first several centuries of Christianity, pagan writers borrowed the term tapeinophrosune, they always used it derogatorily—frequently of Christians—because to them humility was a pitiable weakness. Vine writes that tapeinophrosune... indicates, not a merely moral quality, but the subjection of self under the authority of, and in response to, the love of the Lord Jesus, and the power of the Holy Spirit to conform the believer to the character of Christ. In contrast to the world’s idea of being “poor-spirited” (in Classical Greek tapeinos commonly carried that imputation), the Lord commends “the poor in spirit” (Mt 5:3-note). Humility is not thinking less of ourselves but is really not thinking of ourselves at all. Barclay writes that... Basil was to describe it as “the gem casket of all the virtues”; but before Christianity humility was not counted as a virtue at all. The ancient world looked on humility as a thing to be despised... In classical Greek there is no word for humility which has not some tinge of servility; but Christian humility is not a cringing thing. It is based on two things. First, on the divine side, it is based on the awareness of the creatureliness of humanity. God is the Creator, man the creature, and in the presence of the Creator the creature cannot feel anything else but humility. Second, on the human side, it is based on the belief that all men are the sons of God; and there is no room for arrogance when we are living among men and women who are all of royal lineage. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Humility as discussed below always had a negative connotation in classical Greek. Christianity elevated this term to the supreme virtue, in fact providing the ultimate antidote for self-love that poisons all relationships. John MacArthur explains that... In secular Greek literature, the adjective tapeinos (“lowly”) was used exclusively in a derisive way, most commonly of a slave. It described what was considered base, common, unfit, and having little value. Thus, it is not surprising that the noun tapeinophrosune has not been found in any extra-biblical Greek literature before the second century. It seems, therefore, to have originated in the New Testament, where, along with its synonyms, it always has a positive connotation. Humility of mind is the opposite of pride, the sin that has always separated fallen men from God, making them, in effect, their own gods. Humility is also a dominant virtue in the Old Testament. “When pride comes, then comes dishonor,” warns Solomon, “but with the humble is wisdom” (Pr 11:2). Later he declares, “It is better to be humble in spirit with the lowly than to divide the spoil with the proud” (Pr 16:19). (MacArthur, J. Philippians. Chicago: Moody Press) Edwards observes that... True humility is not putting ourselves down but rather lifting up others. If we concentrate on lifting up others, putting down ourselves will take care of itself. As we go through life exalting Christ and others, then genuine humility will be inevitable. If we exalt ourselves then God will take care of our humiliation for He promises to humble the proud. It is much less painful to do it the first way. (Philippians) Tapeinophrosune - 7x in 7v- Acts 20:19; Eph 4:2; Phil 2:3; Col 2:18, 23; 3:12; 1 Pet 5:5. NAS = humility(4), humility of mind(1), self-abasement(2). All of the uses convey a good connotation. See also word study on root word tapeinos. Here are some of the other NT uses of tapeinophrosune... Acts 20:19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; Ephesians 4:2 (note) (Context = Eph 4:1 Paul charges saints to walk worthy) with all humility (What is the first stepping stone of a worthy walk in Christ?) and gentleness (prautes), with patience (makrothumia), showing forbearance (anechomai) to one another in love (agape), 1 Peter 5:5 (note) You younger men, likewise, be subject (hupotasso) to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. Colossians has 3 of the 7 NT uses of tapeinophrosune. Paul condemns false humility in his letter to the Colossians where there were individuals in their midst who were "delighting in self-abasement (tapeinophrosune They were delighting in it, meaning their supposed humility was nothing but ugly pride. It was like that of Uriah Heep, one of the most contemptible characters of English literature, who said, “I am well aware that I am the ’umblest person going” Chapter 16 of Charles Dickens’s David Copperfield)... inflated without cause by his fleshly mind... 2:23 matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement (tapeinophrosune -- it was often used in connection with fasting, and several Jewish Christian writings state that a consequence of this ascetic practice is entrance into the heavenly realm - this is false teaching - see the true teaching about believers in the heavenly realm even now in Ephesians 2:6) and severe treatment of the body, but are of no value against fleshly indulgence... 3:12 So (now Paul is exhorting believers to manifest a genuine supernaturally Spirit empowered, Christ centered, God glorifying humility) as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility (tapeinophrosune), gentleness and patience" (see notes Colossians 2:18; Colossians 2:23; Colossians 3:12) Plato defined humility as follows That state of mind which submits to the divine order of the universe, and does not impiously exalt itself. (And excellent definition for one who as far as we know denied the Creator!) Humility was considered to be a vice with Greek pagan moralists, but a virtue with Christian apostles. The Greco Roman world considered humility to be groveling or abject and thus held it in considerable contempt. So Paul is going counter to his culture which said that to be low on the social scale, to know poverty, or to be socially powerless was shameful. Pentecost adds that... The Greeks prided themselves on being better than other men, and they considered it something to be proud of to acknowledge their superiority. A man so perverted not to think of himself as being a superior person was called by this word. If the army, successful in battle, took a number of captives whose lives they spared to become servants, these servants might rightly think of themselves by this word “humble-minded.” But for a Greek, never! (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications) Lenski adds that "The pagan and the secular idea of manhood is self-assertiveness, imposing one's will on others; when anyone stooped to others he did so only under compulsion, hence his action was ignominious [disgraceful]. The Christian ethical idea of humility could not be reached by the secular mind; it lacked the spiritual soil." Scripture sees the universe as measurable only against God. Compared to him, human beings are rightly viewed as humble or those who should think of themselves as "low lying". Jesus taught that everyone who exalts himself will be humbled, but he who humbles himself will be exalted. (Lk 18:14, - This truth which the fallen, proud world abhors is one of the baseline principles in the Kingdom of God = Lk 1:52, 14:11, Ps 138:6, Pr 3:34, Pr 15:33, 18:12, 29:23, Jas 4:10) With this (and other teaching of course) Jesus thus elevated humility as a supreme virtue and providing an antidote for self-love that poisons relationships and creates disunity. Vine describes humility as "the subjection of self under the authority of and in response to the love of the Lord Jesus and the power of the Holy Spirit to conform the believer to the character of Christ. In contrast to the world’s idea of being “poor-spirited” (in Classical Greek tapeinos commonly carried that imputation), the Lord commends “the poor in spirit” (Mt 5:3-note)." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson ) Someone has described humility as “insight into one’s own insignificance”. It is the mind-set of the person who is not conceited but who has a right attitude toward himself. Humility before God and man is a virtue every child of God needs to strive for. A spirit of pride in human relations indicates a lack of humility before God. Wuest has this note on tapeinophrosune... Trench says of this word: “The Christian lowliness is no mere modesty or absence of pretension, nor yet a self-made grace. The making of ourselves small is pride in the disguise of humility. But the esteeming of ourselves small, inasmuch as we are so, the thinking truly, and because truly, therefore, lowlily of ourselves.” The word is used in an early secular manuscript of the Nile River at its low stage, “It runs low.” Expositors defines it: “the lowliness of mind which springs from a true estimate of ourselves—a deep sense of our own moral smallness and demerit.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) Andrew Murray quipped that "The humble person is not one who thinks meanly of himself; he simply does not think of himself at all!" Humility is that grace that, when you know you have it, you have lost it! The truly humble person knows himself and accepts himself (Ro 12:3-note). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. “Others” is a key idea in this section as the believer’s eyes are turned away from himself and focused on the needs of others. Richards adds that This (section) is perhaps Scripture’s clearest portrait of the “humility” called for in the Gospel. It is not a weak man’s surrender, but a strong man’s rejection of selfishness and determination to be actively concerned with the needs and interests of others." (He adds) It is good to know as we humble ourselves to follow Jesus that our "labor in the Lord is not in vain" (1Co 15:58). In Christ there are no empty, meaningless lives. (Richards, L O: Expository Dictionary of Bible Words: Regency) Barnes has an interesting description of humility as the estimation of ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others. (Philippians 2) When F. B. Meyer pastored Christ Church in London, Charles Spurgeon was preaching at Metropolitan Tabernacle, and G. Campbell Morgan was at Westminster Chapel. Meyer said, I find in my own ministry that supposing I pray for my own little flock, ‘God bless me, God fill my pews, God send my a revival,” I miss the blessing; but as I pray for my big brother, Mr. Spurgeon, on the right-hand side of my church, ‘God bless him’; or my other big brother, Campbell Morgan, on the other side of my church, ‘God bless him’; I am sure to get a blessing without praying for it, for the overflow of their cups fills my little bucket. The opposite of humility of mind is illustrated by the story of the young Scottish minister who walked proudly into the pulpit to preach his first sermon. He had a brilliant mind and a good education and was confident of himself as he faced his first congregation. But the longer he preached, the more conscious everyone was that “the Lord was not in the wind.” He finished his message quickly and came down from the pulpit with his head bowed, his pride now gone. Afterward, one of the members said to him, “If you had gone into the pulpit the way you came down, you might have come down from the pulpit the way you went up.” LET EACH ONE OF YOU REGARD (continually esteem) ONE ANOTHER AS MORE IMPORTANT THAN HIMSELF: allelous hegoumenoi (PMPMPN) huperechonatas (PAPMPA) heauton: (Torrey's Topic "Self Denial") esteem your neighbors more highly than yourselves (Lightfoot) but in humility let each consider the other better than himself. (Barclay) consider one another as excelling themselves this estimation resting, not upon feelings or sentiment, but upon a due consideration of facts. (Wuest) one another counting more excellent than yourselves (Young's) in humility think more of each other then you do of yourselves (Phillips), let each esteem others better than himself (NKJV), let each regard the others as better than and superior to himself [thinking more highly of one another than you do of yourselves]. (Amp), be moved to treat one another as more important than yourself (NET)