Bible Verses About Pride

King Solomon articulates one of Scripture's most foundational principles about pride's inevitable consequences in this universally recognized proverb. The Hebrew "gā'ōn" (גָּאוֹן) means pride, arrogance, or majesty - specifically the kind of excellence and glory that rightfully belongs only to God but which humans wrongfully claim for themselves. The phrase "goes before destruction" (lipnē sheber) indicates that pride precedes and leads directly to "sheber" (שֶׁבֶר), meaning fracture, breaking, or ruin. The parallel line intensifies this with "haughty spirit" (gōbah-rûaḥ) referring to an arrogant, elevated attitude that "goes before a fall" (lipnē kislōn). John MacArthur emphasizes that this verse establishes an inviolable spiritual law - pride always produces humbling, whether through divine intervention or natural consequences. The principle operates both temporally (proud people eventually face humiliation) and eternally (the proud face God's judgment). Charles Spurgeon noted that pride is particularly dangerous because it blinds us to our need for God and makes us resistant to correction. The Hebrew structure emphasizes inevitability - not "might lead" but "goes before," indicating certain consequence. R.C. Sproul observed that pride was Satan's original sin and humanity's first temptation, making it the root of all other sins. This proverb has been verified throughout history as proud individuals, nations, and empires have fallen. The warning applies to every area of life - intellectual pride, spiritual pride, social pride, and material pride all lead to humbling. (Desiring God)

James cites this Old Testament principle to reveal the fundamental spiritual law governing God's relationship with humanity based on our attitude toward Him. The phrase "he gives more grace" (meizōna charin didōsin) establishes that God's grace increases to meet our needs, but its distribution depends on our heart attitude. The quotation from Proverbs 3:34 presents a stark contrast: "God opposes the proud" uses "antitassetai" (ἀντιτάσσεται), a military term meaning to arrange troops in battle formation against an enemy - God literally wars against the proud. The Greek "hyperephānois" (ὑπερηφάνοις) describes those who show themselves above others, emphasizing pride's fundamental nature as self-exaltation. In dramatic contrast, God "gives grace to the humble" (tapeinoīs didōsin charin) - "tapeinoīs" (ταπεινοῖς) refers to those who are lowly, humble, and recognize their dependence on God. John Calvin emphasized that this verse reveals pride as the fundamental sin that opposes God's character and prevents us from receiving His grace. The military imagery is sobering - when we choose pride, we choose to make God our enemy. Conversely, humility opens the floodgates of divine grace. Charles Spurgeon noted that this principle explains why conversion requires humility - the proud cannot receive salvation because they resist the very grace that saves. The verse encourages believers to examine their hearts regularly, ensuring they maintain the humility that keeps them aligned with God rather than opposed to Him. (Desiring God)

Peter applies the fundamental spiritual principle about pride and humility specifically to church relationships, emphasizing both age-based respect and mutual humility among all believers. The command for younger believers to "submit to the elders" (hypotagēte presbyōterois) uses "hypotassō" (ὑποτάσσω), meaning to place oneself under authority - recognizing wisdom and experience in spiritual leadership. However, Peter broadens this to "all of you, clothe yourselves with humility toward one another" using the remarkable Greek word "enkombosasthe" (ἐγκομβώσασθε), which refers to putting on an apron or servant's garment. This imagery suggests humility isn't merely an attitude but active service toward others. The phrase "toward one another" (eis allēlous) indicates mutual humility - even leaders should be humble toward those they lead. Peter then quotes the same Old Testament principle James used, emphasizing that God's opposition to the proud and favor toward the humble governs all relationships, including church fellowship. John MacArthur notes that pride is particularly destructive in Christian community because it creates division, competition, and conflict rather than unity and mutual edification. The clothing metaphor suggests humility should be as visible and consistent as our physical garments. Charles Spurgeon observed that genuine humility doesn't require self-deprecation but honest recognition of our dependence on God and need for others. This passage challenges both young and old, leaders and followers, to examine whether pride or humility characterizes their relationships within the body of Christ. (Desiring God)

King Solomon presents another fundamental contrast between pride's destructive consequences and humility's beneficial results, particularly focusing on their impact on learning and wisdom. The Hebrew "zādōn" (זָדוֹן) means insolence, arrogance, or presumption - the kind of pride that refuses correction and resists instruction. This type of pride "comes" (bā'), suggesting it arrives like an unwelcome visitor, and brings with it "qālōn" (קָלוֹן) - disgrace, shame, or dishonor. The Hebrew indicates that shame inevitably follows pride like a shadow. In beautiful contrast, "with the humble is wisdom" (wə'ęt-tsənû'im ḥokmāh) uses "tsənû'im" (צְנוּעִים) for those who are humble, modest, or unassuming, and they possess "chokmah" (חָכְמָה) - practical wisdom for living skillfully. Matthew Henry emphasized that pride makes learning impossible because proud people think they already know everything, while humility creates the teachable spirit essential for acquiring wisdom. The contrast is both immediate and long-term - pride leads to public shame when our arrogance is exposed, while humility leads to the wisdom that prevents such exposure. John MacArthur notes that pride is particularly dangerous intellectually and spiritually because it closes our minds to truth and our hearts to correction. Charles Spurgeon observed that humility doesn't mean thinking poorly of ourselves but thinking accurately about ourselves in relation to God and others. This proverb encourages the pursuit of humility not as self-deprecation but as the pathway to genuine wisdom and honor. (BibleHub Commentaries)

King Nebuchadnezzar's remarkable testimony provides one of history's most dramatic examples of God's power to humble the proud, delivered after his seven-year period of madness as divine judgment for his arrogance. The phrase "Now I, Nebuchadnezzar" ('attāh 'anā nəbûkaḏnās) emphasizes the personal nature of this confession from the world's most powerful ruler. His threefold praise - "praise and extol and honor" (məshabbiḥa ŭšrōmēm ŭməhaddēr) - indicates complete acknowledgment of God's supremacy using three different Aramaic terms for glorification. The confession "all his works are right and his ways are just" acknowledges God's moral perfection and righteous judgment, including the judgment that humbled Nebuchadnezzar's pride. The climactic statement "those who walk in pride he is able to humble" uses "hasaphah" (הַשְׁפָלָה) meaning to bring low, humble, or abase - God has both the power and authority to humble any proud person, regardless of their earthly status. John Calvin emphasized that this testimony from a pagan king demonstrates God's universal sovereignty and His consistent opposition to pride throughout history. The phrase "walk in pride" (bige'ûū mahalkhīn) describes pride as a lifestyle and character pattern rather than occasional arrogance. Charles Spurgeon noted that Nebuchadnezzar's humbling took seven years to accomplish his repentance, showing both God's patience and determination to break human pride. This historical example encourages humility while warning that no one is too powerful, wealthy, or important to escape God's humbling if they persist in pride. Modern application includes recognizing that God still humbles proud individuals and nations today. (Desiring God)

Paul addresses the destructive forces that threaten Christian unity by contrasting selfish ambition with the humility that builds genuine community. The prohibition against "selfish ambition" (eritheia) uses a Greek term originally meaning work for hire or political canvassing - pursuing personal advancement at others' expense. "Vain conceit" (kenodoxia) literally means "empty glory" (κενοδοξία) - pride in worthless, temporary things that have no eternal value. The positive alternative involves "humility" (tapeinophrosynē) - literally "lowliness of mind" - that "counts others more significant than yourselves" (hēgoumenoi tous heterous hyperechontas heauātōn). This doesn't mean considering ourselves worthless but recognizing others' value and prioritizing their interests. John MacArthur emphasizes that this mindset directly reflects Christ's incarnation (verses 5-8), where He emptied Himself to serve others. The Greek "hyperechō" (more significant) means to hold above or esteem higher, while "heauōn" (yourselves) indicates this is a deliberate choice rather than natural inclination. Charles Spurgeon noted that this humility isn't self-hatred but proper estimation of ourselves in relation to others and to God. The context reveals this attitude as essential for church unity - when everyone pursues their own interests above others', division inevitably results. R.C. Sproul emphasized that this verse challenges the natural human tendency toward self-promotion and competition, calling believers to supernatural love that seeks others' good above their own advancement. This humility reflects the gospel itself - Christ considered us more significant than His own comfort and glory. (Desiring God)

Paul addresses the dangerous self-deception that spiritual pride creates, particularly in the context of restoring believers who have fallen into sin. The conditional "if anyone thinks he is something" (ei tis dokei einai ti) uses "dokei" (δοκεῖ) meaning to suppose, imagine, or think - often with the implication of false perception. The phrase "when he is nothing" (mēden ōn) doesn't mean humans have no value but that we have no grounds for spiritual superiority or self-sufficiency apart from God's grace. The devastating consequence is that such a person "deceives himself" (phrenapatai heauōon) - the Greek "phrenapatai" (φρεναπαταῖ) means to deceive one's own mind or heart, indicating complete self-delusion about one's spiritual condition. John Calvin emphasized that this verse particularly applies to spiritual pride - thinking we're too mature, too knowledgeable, or too holy to need correction or to engage in humble ministry like restoration. The context (verse 1) involves restoring those "caught in any transgression" - pride makes us feel superior to such people rather than recognizing our own vulnerability. Charles Spurgeon noted that spiritual pride is particularly dangerous because it masquerades as godliness while actually opposing the humility that genuine spirituality produces. The phrase "he is nothing" echoes Jesus's teaching that "apart from me you can do nothing" (John 15:5) - all spiritual accomplishment depends entirely on God's grace. Matthew Henry observed that this self-deception is tragic because it prevents us from receiving the grace we desperately need and from serving others with genuine love. The antidote is honest self-examination in light of Scripture and dependence on the Holy Spirit for accurate self-assessment. (Desiring God)

Paul establishes the Christian standard for healthy self-assessment that avoids both prideful self-exaltation and false humility, grounding proper self-evaluation in God's grace and gifts. The phrase "by the grace given me" (dia tēs charitos tēs dotheiseēs moi) indicates that Paul's authority to give this instruction flows from divine grace, not personal superiority. The prohibition "do not think of yourself more highly than you ought to think" (mē hyperphronein par' ho dei phronein) uses "hyperphroneō" (ὑπερφρονέω) meaning to be over-proud or think too highly. The alternative is to "think with sober judgment" (phronein eis to sōphronein) - "sōphroneō" (σωφρονέω) means to be of sound mind, self-controlled, or realistic. This sober thinking should be "according to the measure of faith that God has assigned" (hōs ho theos emerisen metron pisteōs), recognizing that even our faith is God's gift in specific measure. John MacArthur emphasizes that this verse doesn't promote low self-esteem but accurate self-assessment based on God's gifts and calling rather than comparison with others. The context involves using spiritual gifts in the body of Christ (verses 4-8), showing that proper self-evaluation enables effective ministry rather than hindering it. Charles Spurgeon noted that this balanced view prevents both the pride that makes us unusable and the false humility that refuses to use God's gifts. R.C. Sproul observed that measuring ourselves by faith rather than achievements keeps us dependent on God while encouraging the proper use of our abilities. This verse provides the foundation for healthy Christian self-image - neither inflated nor deflated, but realistic about our role in God's purposes. (Desiring God)

Paul dismantles Corinthian pride through three devastating rhetorical questions that expose the logical absurdity of human boasting about gifts received from God. The first question "who sees anything different in you?" (tis gar se diakrinei) uses "diakrinō" (διακρίνω) meaning to distinguish or make a difference - who made you different from others? The implied answer is God alone. The second question "what do you have that you did not receive?" (ti de echeis ho ouk elabes) establishes that everything we possess - abilities, opportunities, achievements, even faith - comes as divine gift rather than personal accomplishment. The third question "if then you received it, why do you boast as if you did not receive it?" (ei de kai elabes, ti kauchasai hōs mē labōn) exposes boasting's illogical nature - glorying in gifts as if they were personal achievements. The Greek "kauchaomai" (καυχάομαι) means to boast, glory, or take credit. John Calvin emphasized that this passage destroys the foundation of all human pride by demonstrating that we have nothing that wasn't given to us. The context involves the Corinthians' pride about their spiritual gifts and favorite teachers, but the principle applies universally. Charles Spurgeon noted that pride is essentially theft - stealing glory that belongs to God by claiming credit for His gifts. R.C. Sproul observed that this verse provides the theological foundation for humility - when we truly understand that everything comes from God, gratitude replaces pride. The practical application challenges believers to examine their attitudes about accomplishments, abilities, and advantages, recognizing all as undeserved grace. This perspective transforms competition into gratitude and arrogance into worship. (Desiring God)

Through the prophet Obadiah, God pronounces judgment on Edom's pride, using their rocky fortress as a metaphor for the false security that pride creates. The phrase "the pride of your heart has deceived you" (zədōn libkā hishī'aka) uses "zədōn" (זְדוֹן) meaning arrogance, insolence, or presumptuous pride, while "hishī'" (השִׁיא) means to deceive or lead astray. Pride doesn't just accompany deception - it is fundamentally deceptive, blinding us to reality. The description "you who live in the clefts of the rocks" (shōkənî bəḥagəwê-sela') refers to Edom's seemingly impregnable mountain fortresses, while "make your home on the heights" (mərōm moshabō) emphasizes their elevated, supposedly secure position. The proud boast "Who can bring me down to the ground?" (mî yōrîdînî 'ārets) reveals pride's essential nature - feeling invulnerable and independent from any authority, including God's. John Calvin emphasized that Edom's physical security became the source of spiritual pride, leading them to trust in natural advantages rather than seeking God's favor. The Hebrew "yōrîd" (bring down) uses the same root God uses in verse 4 to promise He will bring them down, showing divine irony. Charles Spurgeon noted that pride often builds on temporary, external advantages - wealth, position, natural ability, or favorable circumstances - that we mistake for permanent security. Matthew Henry observed that pride is particularly dangerous when it's based on real advantages because it makes the deception more convincing. This passage warns that earthly security apart from God is ultimately illusory, and the higher we exalt ourselves, the further we have to fall when God humbles us. (BibleHub Commentaries)