089. Chapter 84: Meekness
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Meekness
Humility begets meekness, and it is the latter we now wish to discuss. We shall consider it in a comprehensive sense; that is, as far as it includes longsuffering and tolerance. In Hebrew it is the word ‘anawah, which is a derivative from a word, which among other things, means: to be humbled, to humble one’s self, to be submissive, and to be oppressed. Other derivatives include poor, oppressed, and wretched. Thus, in the vernacular, meekness is expressive of a poor, humble disposition as far as the human use of this expression is concerned. In Greek we have the word praotes, which is a derivative of a word meaning “to transfer.” This refers to a person who readily establishes contact with others and with whom others easily make contact in turn. It can also refer to presence of mind. This is indicative of a person who always has his presence of mind and does not lose self-control as a result of anger. Our Dutch word, being a composite form of the words “tender” and “heart,” expresses this disposition very well. Thus, it refers to a heart that is tender in its dealings.
Meekness is the believer’s even-tempered disposition of heart which issues forth from union with God in Christ, consisting in self-denial and love for his neighbor. This results in having fellowship with his neighbor in an agreeable, congenial, and loving manner; in relinquishing his rights; in enduring the violation of his rights without becoming angry, being forgiving, and in rewarding it with good. This virtue also resides in the heart. The understanding, having been enlightened, perceives the vanity and transitory nature of all that is to be found in the world -- and that it is not worthy of our being disturbed about upon it being removed from us, nor of going to great lengths to attain it. The enlightened understanding is acquainted with the evil of human nature, its readiness to yield to wrath, and the readiness of the natural man to do injury to his neighbor either by words or deeds. The enlightened understanding perceives that irritableness and anger are foolish sentiments which neither yield restoration nor prevent harm. Instead, they aggravate the matter and will inflict more damage. It thus deems it best to endure all things and remain silent. Meekness is therefore wisdom. “Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom” (James 3:13). The will loves this virtue, embraces it, and by way of exercise is increasingly able to control and govern the affections, in order that they do not become too violent and too disorderly. To be tender in countenance and words can frequently be nothing more than hypocrisy. The very term “meekness” implies that the heart must be tender. If the soul is in such a frame, then whatever issues forth from this fountain will cause the entire disposition of a person -- as well as his countenance and words -- to be unpretentious and tender. “... even the ornament of a meek and quiet spirit” (1 Peter 3:4). The Subject and Object of Meekness
Let us consider the subject of this virtue. Meekness is a virtue which is to be found in believers only. A natural man may have something which resembles meekness. It may be that someone has a lethargic and lazy disposition, is bereft of wisdom, and is not aware what is either to his advantage or disadvantage. It may be that he is so poor and miserable that he is without hope and courage; being in despair, he simply endures everything. It may be that he has a tender disposition and thus gives little reason for disturbances. It may be that he is a wise and intelligent man in the natural sense of the word, and thus perceives the foolishness of anger and the suitableness of meekness, as well as the dishonor resulting from the one and the honor from the other. It may also be that he holds a prominent and distinguished position and does not concern himself with the one who is beneath him, since such a person cannot harm him. All this has the appearance of meekness, but is not meekness; at best it is but a natural meekness, which neither proceeds from the right fountain nor contains the true essence. Only a believer who is presently united with Christ, however, and is spiritually alive due to the influence of His Spirit, is capable of being truly meek. “Ye which are spiritual, restore such an one in the spirit of meekness” (Galatians 6:1). They are contrasted with the ungodly: “The Lord lifteth up the meek: he casteth the wicked down to the ground” (Psalms 147:6). The object of this virtue is man’s neighbor, that is, every person. Meekness is also practiced toward God; it relates to His commandments being embraced with a compliant and willing soul. James speaks of this: “Receive with meekness the engrafted word, which is able to save your souls” (James 1:21). It also pertains to chastisements to which one quietly submits his soul without fretfulness. Aaron thus remained silent when his children were burned (Leviticus 10:3). When Eli received a grievous message, he said, “It is the Lord: let Him do what seemeth Him good” (1 Samuel 3:18). However, our reference here is to meekness which is manifested toward people -- regardless of whether they are good or evil, godly or ungodly, deal tenderly or harshly, or deal righteously or unrighteously with us. Velvet remains soft irrespective of whether it is handled roughly or gently, whether it is stroked by a soft hand or a hand which is rough and callous. This is also true for a meek person, since his disposition is not of an external nature, and is not dependent upon the manner in which he is treated. Rather, the soul has this disposition when she is not in the presence of any person as well as in the absence of the occurrence of any event. Thus, such a person will remain the same regardless of how the events he encounters may vary. “... Showing all meekness unto all men” (Titus 3:2). The Essence of Meekness The essence of this virtue consists in having an even-tempered disposition of heart. Since all that satisfies man must come from an external source, he has a desire for, and is inclined toward, that which he believes will satisfy him. Since he does not have God in view at all (or only partially), he focuses either fully or partially upon that which is of the world. More particularly, he desires that toward which he is most inclined, or what most suits his abilities. Since people have desires toward the same thing, and thus are a hindrance to each other, the heart of those who are hindered in achieving their objective will be stirred up and tossed to and fro by an inner turmoil -- as if they were at sea during a storm. A meek person has chosen God to be his portion, however, and perceives all that is in the world to be vanity, and knows that no one will either speak or do anything except God wills it. Thus, as he trusts in God, his heart will be even-tempered and fixed. His heart is neither in turmoil nor restless, but is of an even-tempered, steadfast, and peaceful disposition. If someone assaults him in either word or deed, he will be as an even shore upon which the tempestuous waves crash and then trickle away playfully. This disposition is expressed in the following passages: “His heart is fixed, trusting in the Lord” (Psalms 112:7); “Truly my soul waiteth upon God” (Psalms 62:1); “He layeth up sound wisdom [Note: The Statenvertaling reads as follows: “Hij legt weg voor de oprechten een bestendig wezen,” that is, “He furnishes the righteous with a steadfast disposition.”] for the righteous” (Proverbs 2:7). This even-temperedness is accompanied by:
(1) Flexibility; a meek person is cooperative and will adjust himself to another person; that is, insofar as it is not contrary to God’s will. “Yea, all of you be subject one to another” (1 Peter 5:5).
(2) Agreeableness; the meek person stubbornly insists neither upon his own will nor upon his own judgment in temporal and neutral matters -- as long as it is not contrary to God’s law. He will listen to the views of and comply with the will of others; he will readily permit himself to be persuaded to that end. “But the wisdom that is from above is ... peaceable” (James 3:17).
(3) Loveliness; the meek person is charming in his speech and actions. He is good-natured, a pleasure to deal with, and friendly, so that it is a delight to interact with him. “Whatsoever things are lovely ... think on these things” (Php 4:8); “... be ... gentle, showing all meekness unto all men” (Titus 3:2); “Let your moderation be known unto all men” (Php 4:5); “Be courteous” (
God is the moving cause of meekness. Man is naturally inclined to lose his temper, be angry, rancorous, and as prickly as a thorn bush which one cannot touch without being injured by it. However, when God regenerates a man according to the image of the meek Jesus, He grants him a meek heart. The apostle therefore also lists meekness among the fruits of the Spirit. “But the fruit of the Spirit is ... meekness” (Galatians 5:23). A virtue never functions independently. The one virtue will always beget the other, and the one will be supportive of the other. This is also true for meekness.
(1) It issues forth from a heart that is united with God in Christ. When man has God as his portion, he has everything and has no need for anything beyond. He does not look to others in such a manner, as if he could expect something from them. He is not afraid of anyone taking something away from him, for such a person perceives all men as being but tools in the hands of his God, whom He will utilize to his advantage. If someone says anything evil about or to him, he understands that God has ordered it to be so. If anyone inflicts evil upon him, he understands that God has directed it to be so, and he acquiesces in the wise and good government of his God. He understands that if he were to become wrathful and envious, he would be opposing God Himself, and he therefore endures everything with a quiet and calm conscience.
(2) The denial of self proceeds from this disposition. The meek person no longer considers his own desires; he neither seeks nor is desirous for their fulfillment. He has discarded the desire for vain honor, the love of men, prominence, and the riches of this world. He does not want these. Why would he then quarrel about such things or become angry if someone were to challenge him in this respect? This disposition in turn engenders meekness.
(3) The meek person also loves his neighbor. One can endure much from someone he loves. A man with love will not do evil to his neighbor; the man who loves people will be grieved that his neighbor, in wronging him, is sinning. He observes his neighbor with compassion upon seeing him in such turmoil, thus bringing the wrath of God upon him. Should he then yet add grief to his neighbor’s grief? Behold, he is therefore meek. The Effects of Meekness The effects of meekness are:
(1) A being congenial, so that it is a pleasant and effortless task to interact with the meek person. A meek person is loved by everyone, and as long as his disposition is such, he will not be hated by anyone -- even though he may be ridiculed by some as having a vile and contemptible spirit. He will not have as much opposition as others, and there will even be among worldly people those who defend him. People will find his company enjoyable, and after having departed from him, the fellowship they had with him will make some impression upon the heart, convincing them that he is a godly person, whereas they themselves are not. They will thus become desirous to be like him.
(2) A relinquishing of one’s rights. A meek person is a wise person; his wisdom is of a meek nature, and he is neither witless nor insensitive. He can indeed judge what is right, and he is capable of standing up for his rights. He will do so if this is God’s will and he is under obligation to do so. However, he does so with quiet earnestness, freedom, and in a noble manner -- always in such a manner that his meekness shines forth. If, however, there are matters in which he may yield, then he would rather do so than to gain that which is his ultimate right by fighting for it.
(3) Enduring injustice. A meek person neither wishes to get even nor to avenge himself -- even if he were able to do so. Instead, the meek person will endure this and overlook it as if it had not been perpetrated upon him. “With all lowliness and meekness, with longsuffering, forbearing one another in love” (Ephesians 4:2).
(4) The forgiving of injustice. Forgiveness does not merely consist in a refraining from taking vengeance, meanwhile harboring animosity and hatred in the heart. Instead, it consists in not holding the offender accountable and in loving him no less than before. It means that the offender must be treated as if he had not committed the deed. This is what Christ teaches: “And when ye stand praying, forgive, if ye have aught against any” (Mark 11:25). The apostle requires this: “Forbearing one another, and forgiving one another, if any man have a quarrel against any” (Colossians 3:13).
(5) The rewarding of evil with good. To render evil for evil is carnal, to reward good with evil is devilish, but to reward evil with good is Christian. The latter is true for the meek person: “Not rendering evil for evil” (1 Peter 3:9); “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44); “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head” (Romans 12:20). The Need for Self-Examination
Meekness has been held before you in its nature, so that it might be to you as a mirror in which you can observe yourself -- a mirror whereby you can ascertain how much or little you resemble a meek person. Apply this freely to your heart. To be void of the virtue of meekness -- and thus to have a disposition which is to the contrary -- is a most abominable sin and a more wretched condition to be in than you imagine. Be first convinced of this. Take then to heart what manner of person you are before God and what will befall you due to this.
(1) Do you have such an even-tempered and stable disposition of heart when people maltreat you in word and deed? Does your inner peace issue forth from union with God in Christ, from denial of self, from love for your neighbor? Are you easy to get along with, flexible, agreeable, sweet, and loveable as you interact with your neighbor? Can you relinquish your right without being disturbed about it and do you yield in a good-natured manner? Do you endure it when you have been wronged -- even then when you would be able to avenge yourself? Do you heartily forgive your neighbor, as if he had not wronged you at all and without affecting your love to him? Do you reward evil with good, doing so sincerely and affectionately? Before you answer me, reflect upon your dealings with your superiors, equals, strangers, friends, subordinates, wife, children, and servants. Having done so, what is your answer upon these questions? Have your dealings been characterized by meekness? Oh, how many must be convinced here that as yet they have nothing -- yes nothing -- of this meekness! It is thus a certainty that everything said in God’s Word about the meek is not applicable to you.
(2) Or do you have a cross, fretful, and irritable nature? Do you have as many spines as a porcupine does, or are you as prickly as a thorn bush, so that one cannot be in your presence without being pricked? That this is so is proven by the fact you are always in trouble -- now with the one and then with the other -- and that you are always complaining that you are being wronged, and that your servants do not fulfil their obligations toward you. Be assured, however, that you are to be blamed; you have a nature which is disagreeable and irritable. Are you readily provoked to anger, does your blood boil, and do all sorts of emotions stir in you, even though you do not say a word? Or do you show your anger by way of an angry countenance? Or does your anger manifest itself by speaking ill-advisedly, by quarreling, or by using abusive language? And would this not result in physical abuse if others would not prevent you from doing so? Perhaps you do not lash out in word or deed, but rather swallow it for the time being. Does this, however, beget a hatred and aversion in your heart which manifests itself subsequently -- when there is an opportunity -- in vengefulness, so that you may requite another for the evil previously committed; or do you delight yourself if something evil befalls him? How does your conscience respond to all these questions? Behold, you are thus void of meekness and have a spiteful disposition.
God’s Inevitable Judgment upon Those who Are void of Meekness
Come, consider what God says about you, and what will befall you. First, you are in the same sinful condition in which the first world was, this being the reason why it perished in the flood. You must anticipate a similar end. “The earth was filled with violence. And God said ... I will destroy them with the earth” (Genesis 6:11
Secondly, you have Cain’s disposition and you will not escape Cain’s punishment: “And Cain was very wroth, and his countenance fell. And now art thou cursed from the earth” (Genesis 4:5
Thirdly, you resemble Lamech, whose wrath was so great that he said, “I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold” (Genesis 4:23-24). If anyone considers Lamech to be a courageous man, this is an indication that he finds delight in his abominable disposition, and that he himself is abominable before God. This has been recorded to Lamech’s eternal shame, and such a person will be a marked man as he was.
Fourthly, as often as wrath, anger, hatred, and vengefulness arise, so often are you a murderer before God. As often as you cast a wrathful glance at your neighbor, as many a biting word as you express toward him, so often are you committing murder: “Whosoever hateth his brother is a murderer” (1 John 3:15). God curses the perpetrators of anger: “Cursed be their anger, for it was fierce; and their wrath, for it was cruel” (Genesis 49:7). And, what will be the end of all murderers? “But ... murderers ... shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:8). Therefore, as insignificant as it may seem to you that you are without meekness; as heroic as you consider yourself in your wrath and in avenging yourself, so abominable you are in the eyes of God, and so dreadful will your end be if you do not repent. Do not imagine that your pretenses will excuse you before God.
Evasive Argument #1: A person is human, and one simply cannot overlook all the wrong that is done to him; flesh and blood cannot endure all this.
Answer: Flesh and blood will also not inherit the kingdom of God. It will even be more difficult for you to avoid the fire of hell.
Evasive Argument #2: If I simply take everything, people would act that much more boldly toward me. Therefore, I must fight back and teach them to respect my rights and to leave me alone.
Answer: You will thereby neither protect your rights nor enjoy your peace; rather, you will lose both and must anticipate the judgment of God to your terror -- instead of enjoying peace you will experience terror within and without.
Evasive Argument #3: In doing so they assault my reputation, and this I must protect.
Answer: In doing so you will not defend your reputation, but bring shame upon yourself. The best way to defend your reputation is to let your conversation be steadfast and godly. And, if you are accused, then you are to demonstrate your innocence quietly and to answer softly if the opportunity is there. If not, be silent, for that is better than to lash out in anger; that is the work of fools (Ecclesiastes 7:9).
Believers Exhorted to Be Meek
Believers, even if worldly men are rancorous, wrathful, and vengeful, this conduct is not becoming to you. You are to have an aversion for, and to hate and flee these things; instead, endeavor to be meek.
First, God denominates you a meek person on the basis of this virtue: “Seek ye the Lord, all ye meek of the earth” (Zephaniah 2:3). The earth is filled with violence, and the very best among natural men is but a thorn. God’s children are, however, of a different and more excellent spirit, manifesting this in their meekness. If you are denominated as a meek person, how much you then ought to endeavor to strive for consistency between your name and your actions!
Secondly, you are a Christian because you resemble Christ and live according to His laws. Jesus was meek and established Himself as an example for you, so that you would learn from Him and imitate Him. “Learn of Me; for I am meek” (Matthew 11:29); “Now I Paul myself beseech you by the meekness and gentleness of Christ” (2 Corinthians 10:1). Christ commands you to be thus: “Seek meekness” (Zephaniah 2:3); “... that ye walk worthy of the vocation wherewith ye are called; with all lowliness and meekness” (Ephesians 4:1-2). Behold, there you have the example and commandment of Jesus, whom you love, and whom you desire to imitate and obey. Therefore, this ought to motivate you strongly to strive for meekness.
Thirdly, it behooves you to be meek in all that you undertake as a Christian.
(1) When you are to hear the Word of God, it must be done with meekness: “Receive with meekness the engrafted word” (James 1:21).
(2) When you are to pray, it must occur while “lifting up holy hands, without wrath and doubting” (1 Timothy 2:8).
(3) When you are to make profession of and give an account of your faith and hope, such is to occur “with meekness and fear” (1 Peter 3:15).
(4) When you are called to instruct others, then meekness is also mandatory: “In meekness instructing those that oppose themselves” (2 Timothy 2:25).
(5) Meekness is needed when rebuking: “Restore such an one in the spirit of meekness” (Galatians 6:1). You are obligated to perform these duties, and without meekness they cannot be performed. It will, however, be pleasing to both God and man if you perform them in meekness. Such conduct will bring forth excellent fruit and you will have a peaceful conscience.
Fourthly, meekness is a glorious ornament of the church. The church is the glory of Christ, and when she is glorious, God and Christ are glorified. The latter is the desire of a true member of the church. It is his desire that he may contribute something to that, and since meekness is most eminent in glory in the eyes of those who are within and without, the Christian must strive in an extraordinary manner to be adorned with this ornament. Meekness itself is an ornate garment which covers nakedness and adorns with beauty the one who wears it. “Put on therefore ... bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Colossians 3:12). Furthermore, the meek are also adorned with salvation. “He will beautify the meek with salvation” (Psalms 149:4). This ornament makes them pleasing in God’s sight: “But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1 Peter 3:4). It is pleasing to man: “The discretion of a man deferreth his anger; and it is his glory to pass over a transgression” (Proverbs 19:11). Thus, the meek person adorns the church, shining forth there as a bright star.
Fifthly, great promises are made to the meek, which will most certainly be fulfilled for them, such as:
(1) answers upon their prayers: “Lord, thou hast heard the desire of the humble” (Psalms 10:17);
(2) being led by the Spirit: “The meek will He guide in judgment: and the meek will He teach his way” (Psalms 25:9);
(3) being filled with grace: “He giveth grace unto the lowly” (Proverbs 3:34);
(4) the experience of joy: “The meek also shall increase their joy in the Lord” (Isaiah 29:19).
(5) deliverance from all who trouble them. Even though the meek may be without protection against the unrighteous dealings of such, they nevertheless have one who takes note of them and rescues them: “When God arose to judgment, to save all the meek of the earth” (Psalms 76:9); “The Lord lifteth up the meek” (Psalms 147:6);
(6) provision for all that they stand in need of for soul and body: “The meek shall eat and be satisfied” (Psalms 22:26); “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace” (Psalms 37:11); “Blessed are the meek: for they shall inherit the earth” (Matthew 5:5). The world, and all that is in it, is theirs; they are its possessors (1 Corinthians 3:21-22). Whatever they possess -- be it much or little -- they have in the favor of God, and they make use of it with a peaceful conscience. They will not have much opposition in the world, for rarely will anyone oppress one who is truly meek; and if he does, he will cease as soon as he perceives his meekness. Yes others, even natural men, will protect the meek, and thus the meek sojourn safely through this world. They do not have the troubles which other people have. Therefore, they who covet these promises ought to endeavor to be meek.
Sixthly, the meek are wise, are of a noble spirit, and have strength to conquer all resistance. “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Proverbs 16:32). The meek person can overcome where a rich person with his money, a prominent person with his prominence, and an angry person with his boisterous violence, must fail. He will conquer his enemies solely by his meekness and by rewarding them good for evil. “If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head” (Proverbs 25:21-22). This will be as unbearable to such a person as being burned by fiery coals. He will perceive that his wrath and hostility are not given any more attention than the anger of an ant, which will not concern anyone in the least. He will perceive that the meek person excels him since he rules over his heart -- and thus the enemy will have to subject himself as a vanquished one. This is unbearable to him, and it ought to lead him to repentance -- which occasionally occurs. He should learn from this not to oppose the meek person, since he will no longer receive any attention. He will no more be able to offend him than a large fly can trouble an ox while sitting upon his horns, but will himself be conquered.
Advice for Improvement
Meditate upon these arguments and allow them to have effect upon your heart in order that from henceforth you would endeavor to attain a meek disposition of heart. Be assured that you are neither born with it, will not receive it by wishing for it, nor will readily acquire it. Effort is required for it. Therefore, engage yourself in this duty.
(1) To that end you must continually take notice of those occasions when you lose your meek disposition; that is, when impatience and anger arise in you, and manifest themselves unto others. Reflect upon this for some time until it grieves you and you see your foolishness, sinfulness, and offensive behavior, and make renewed resolutions to correct this.
(2) Flee the company of impatient and angry people, for this is as infectious as the plague. “Make no friendship with an angry man; and with a furious man thou shalt not go: lest thou learn his ways, and get a snare to thy soul” (Proverbs 22:24-25). When you observe such and their behavior, take note of their foolishness so that you may develop an aversion for it, and, by way of a vivid example, may learn that “anger resteth in the bosom of fools” (Ecclesiastes 7:9).
(3) Seek the company of the meek and carefully observe their conduct. Observe in them how desirable meekness is. “Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud” (Proverbs 16:19).
(4) Always hold before you the example of the meek Jesus. To that end read the gospels frequently, continually taking note of the manner in which the Lord Jesus manifested His meekness. Impress this upon your heart in such a manner, so that, so to speak, the very nature of it is transferred unto you. And if something occurs which is unsettling, allow your thoughts to turn to the gospels to ascertain whether or not the Lord Jesus has been in such a situation and how He conducted Himself under those circumstances, or how He would have conducted Himself in such a situation -- and then follow His example.
(5) When you (either within or outside of your home) come into the company of people, arm yourself with meekness, conducting yourself as if you are entering into battle. Make the express resolution that you will be meek and ask the Lord for strength for the moment. If the occasion arises, see to it that the enemy gain not the advantage, and when you are again alone, reflect upon how you have fared. If all went well, thank the Lord and keep this peaceful disposition of heart in remembrance, in order that you may thus be stirred up to conduct yourself again in this manner. If you fell into sin, grieve over this; however, do not become discouraged, for one cannot learn to practice this glorious virtue that quickly. Instead, take new courage so that you may fare that much better in the future.