Meekness

The Meekness of Wisdom

Who is a wise man and endued with knowledge among you? Let him shew out of a good conversation his works with meekness of wisdom.—James 3:13

Meekness, humility, and gentleness are triplets, but they are not identical triplets. Humility is at the base of the trio. It describes the recognition of one’s inadequacies and the need for help. As such, it is the foundation stone of Christian character, the first of the Lord’s beatitudes in his sermon on the mount, where it is given as "blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matthew 5:3). It is not until the third beatitude, after passing the milestone of mourning for one’s undone position, that meekness is introduced (Matthew 5:5). It objectively notices the good traits of others and thus, in some manner at least, esteems others as better than itself. (Philippians 2:3)

Meekness defines a condition of heart and mind that is willing to learn how to improve one’s condition. It differs from gentleness in that gentleness marks the actions of those who have the inward spirit of meekness.

The Gentleness of Meekness

In the New Testament, this fruit of the spirit is often combined with the resultant actions of gentleness. The following texts demonstrate this relationship. "Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you" (2 Corinthians 10:1); "What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?" (1 Corinthians 4:21); "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Galatians 6:1); "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth" (2 Timothy 2:25); "To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men" (Titus 3:2).

Because the meek individual knows well his own faults and failings, he is considerate of the same in others. This produces that gentle disposition which uses compassionate consideration when remonstrating with another. Not only does a meek person seek to learn those things which will help him live a life more approved of God, he will desire to share what he learns with fellow pilgrims in the narrow way. Recognizing how difficult it is to personally change old and established habits, he does not seek to force another to change more radically and quickly.

In the book of Job, the approach of Elihu stands out in marked contrast to that of the three "miserable comforters." While their reproaches are harsh and condemnatory, Elihu prefaces his with a sympathetic appreciation of Job’s plight. Notice the prelude to his justified criticism of Job’s words.

He invites a rebuttal to his words of exhortation: "If thou canst answer me, set thy words in order, stand up" (Job 33:5).

He only speaks when he feels certain that he is invited to do so: "Behold, I am according to thy wish in God’s stead" (Job 33:6).

He claims no superiority to Job: "I also am formed out of the clay" (Job 33:6).

He assures Job that his critical words will be kindly given: "Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee" (Job 33:7).

He uses no hearsay accusations: "Surely thou hast spoken in mine hearing, and I have heard the voice of thy words" (Job 33:8).

His charges are specific, not general. After quoting Job’s words back to him, he does not call Job a bad man but contents himself with saying, "Behold, in this thou art not just" (Job 33:12).

The Meekness of Wisdom

Our theme text combines meekness and wisdom. It is wisdom which dictates the manner in which one addresses another. In Hebrews 10:24 we are admonished to "consider one another to provoke unto love and good works."

The word translated "consider" is a compound of the Greek noeo (Strong’s 3539), meaning to ponder with the prepositional prefix kata, which serves to intensify the verb. It indicates a thorough and careful consideration of the other person. All too frequently Christians respond to one another "off the cuff," without due consideration to the effect that the words used will have on the other. The one who has developed a meek spirit will demonstrate that spirit with compassionate and gentle words.

In a more personal vein, the apostle Peter has wise counsel to husbands in 1 Peter 3:7: "Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered." The familiarity that the marital state generates often carries the side effect of a lack of consideration for the feelings of one’s partner. Peter does not here stress the man’s role of headship but, in contrast, a recognition that both partners are "heirs together of the grace of life." Peter’s advice is reminiscent of the Jewish proverb that God did not make woman from man’s head that she should rule over him, or from his foot that he should trample upon her, but from his side, under his arm and close to his heart, so that he could be her protector and her beloved.

In a similar vain Paul admonishes, "But speaking the truth in love, may grow up into him in all things, which is the head, even Christ" (Ephesians 4:15).

Try the Spirits

"Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1John 4:1).

Meekness not only governs a Christian’s conduct toward others, it also controls the manner of one’s personal growth in truth and grace. Bookstores are full of self-help books covering every personal category from being a more positive person to overcoming dependencies and co-dependencies of every addiction known to man. These particularly proliferate in Christian bookstores. All such materials are well-meaning, but all are not equally good. The only book that carries all the answers on how to improve the quality of one’s life is the Bible. All other references are good only if they adhere to the principles of scripture because the only one fully qualified to outline the principles of godly living is God himself. It is only as he has revealed these principles to the authors of the Bible or demonstrated them in the saintly lives contained therein that we can comprehend the true desire he has for us to live the Christian life.

Yet many good and noble people have the Bible. Many have sought to decode its secrets for the life of Christlikeness. Why, then, does their counsel so often differ? The apostle Paul suggests the reason in 1 Corinthnians 2:11: "For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God." Unless one has been begotten with the holy spirit of God one cannot fully comprehend the depths of spiritual things.

Of course we are not counseling against the reading of material which may be helpful in digesting the biblical concepts for righteous living. We are suggesting due caution in such reading, recognizing the fallibility of the authors.

There is good advice in the three simple steps suggested by Paul in 1 Thessalonians 5:20,21: "Despise not prophesyings. Prove all things; hold fast that which is good." In the early church there were many who either had or claimed to have the gift of prophecy. Paul admonished that they be attentively listened to and that the listener precede to step two: proving whether the words of the prophesying are supported by the revealed word of God—the Old Testament to the early church, both the Old and New Testaments to the later church. After doing so, the truths comprehended are to be applied and held fast.

An example of this principle in action was in the church in the city of Berea. We read of them in Acts 17:11: "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so."

Meekness, An Active Grace

Meekness is not passive. It is active. It is not an empty mind waiting to be filled. It embodies the active search for truth. In this way it relates to the fourth beatitude, the one that follows meekness and flows as a natural result of it. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" (Matthew 5:6).

In the sermon on the mount, Jesus suggests a three-fold way to successfully satisfy one’s hunger and thirst for righteousness. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you" (Matthew 7:7). The three verbs used here—asking, seeking, knocking—are not to be taken synonymously but progressively.

The first verb, "to ask," describes that basic humility which precedes meekness. Professor Vine says this word, aiteo, "frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made." It is often correctly translated by context as "desire" or "beg."

In contrast, the word for "seek" implies an active search. It is used frequently of mental concepts and requires meditation and deep consideration of the ideas put forth.

The third word, "knock," conveys the thought of incessant rapping on the door and implies importunity. The adage is well put that says, "If at first you don’t succeed, try, try again."

Meekness is not timid. Meekness is bold in its search for truth. It is willing both to beg and to dig for truth as one searches for rare jewels. And then it incessantly continues in its search, willing to put doubts on the shelf for future resolution, but not giving up in the search for that resolution.

"Truth, like a modest little flower in the wilderness of life, is surrounded and almost choked by the luxuriant growth of the weeds of error. If you would find it, you must be ever on the lookout. If you would see its beauty, you must brush aside the weeds of error and the brambles of bigotry. If you would possess it, you must stoop to get it. Be not content with one flower of truth. Had one been sufficient there would have been no more. Weave them together as a garland—’bind them upon thee as a bride doeth.’ ‘Bind them about thy neck; write them upon the tables of thine heart; so shalt thou find favor and understanding in the sight of God and man.’" (Reprints, page 9)

Meekness in the Old Testament

The Hebrew word for meekness conveys a far different thought than its Greek counterpart. The Hebrew anaw, according to the International Standard Bible Encyclopedia, is from a root meaning "suffering," "oppressed," or "afflicted" and is translated "meekness" to show the desired spirit to be produced under such afflictions. It is translated "poor" in such passages as Job 24:4 and Amos 8:4.

Numbers 12:3 takes on a different shade of meaning in light of this definition. There we read, "Now the man Moses was very meek, above all the men which were upon the face of the earth." These words may be describing Moses as "most oppressed" or "most stressed" because of the burden of his leadership position, a thought not generally seen in English translations of the Hebrew.

However, in many of the Old Testament references, the emphasis is not on the hardship of experience, but on that character which the hardships produced. Here lies an important lesson for the Christian. Hardships and trials, even when such may be the result of chastisement, are only valuable if they produce a character that is eager to learn the appropriate lessons.

Some passages where this thought of oppression with its resultant meek character include: "When God arose to judgment, to save all the meek of the earth" (Psalms 76:9); "The LORD lifteth up the meek: he casteth the wicked down to the ground" (Psalms 147:6); "For the LORD taketh pleasure in his people: he will beautify the meek with salvation" (Psalms 149:4).

The lesson to be gained from the Old Testament is that it is not the cause of an oppressive experience, but what one gains from it, that determines whether it is merely a hardship or can be classified as an experience of meekness.

Such fruitage of the spirit is to be diligently sought. If trials are needed to produce it, such trials are welcome. As one has well said, "Do not waste your trials, they are worth millions." A precious promise to some who seek this kind of meekness is given in Zephaniah 2:3: "Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD‘s anger."

May the quest for meekness remain one of the highest priorities for every Christian, for "the meek will he guide in judgment: and the meek will he teach his way" (Psalms 25:9).