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 ענוה (‘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 πραότης (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 Pet 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” (Gal 6:1). They are contrasted with the ungodly: “The Lord lifteth up the meek: he casteth the wicked down to the ground” (Ps 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 (Lev 10:3). When Eli received a grievous message, he said, “It is the Lord: let Him do what seemeth Him good” (1 Sam 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).