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I have recently been considering
how important the grace of meekness is to our relationship to God and our neighbor.
Since it seems to be a missing element in a day where Christians are demanding
their rights and protesting personal injustices, it is important, I believe,
that we prayerfully reconsider developing the grace of meekness
in our life. More than mere rational debating techniques or knowledge, the most
compelling apologetic argument the believer can make is his humility, meekness
and godliness. This most clearly demonstrates our otherworldliness. We should
not think that we have done our job when we win a debate, rather, the Kingdom
is most effectively advanced when we gladly lose our life. When we are joyfully
willing to be shamed, if need be, by the foolishness of the cross. This most
deeply affects the consciousness of those we encounter, with the hope that is
within us, to the truthfulness of the historic gospel-event. The life that comes
from our living union with Christ beams forth from the practice of the passive
graces (humility, meekness) more than the best worded argument. While not forsaking
the later we need to more deeply cultivate the former ...When reading this I
realized how woefully I fall short in this area. Be assured that when you see
how far you fall short, know that Jesus has fully endured the wrath of God on
your behalf so there is no condemnation for you as you come to him in humility
and confession of sin. In light of this I wanted to share some excerpts of Brakel's
meditations on meekness for your edification. Read it prayerfully so that God
will begin working change in your life in this vital area. -- jwh
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The Passive Grace of Meekness
by Wilhelmus à Brakel (1635-1711)
...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 wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom." (James 3:13)
...The object of meekness 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 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 if 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 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 that which 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 an even shore upon which
the tempestuous waves crash and then trickle away playfully. This disposition
is demonstrated in the following passages. He is not afraid of bad news; his
heart is firm, trusting in the LORD (Psalm 112). For God alone my soul waits
in silence; from him comes my salvation (Psalm 62:1)."...He stores up sound
wisdom for the upright (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 to one another" (1 Pet 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 view 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"
(Phil 4:8); "...be...gentle, showing all meekness unto all men" (Titus
3:2); "Let your moderation be known to all men" (Phil 4:5); "Be
courteous" (1 Pet 3:8).
The Moving Cause of Meekness
God is the moving cause of meekness. Man is naturally inclined to
lose his temper, be angry, rancorous, and a 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" (Gal 5:23).
A virtue never functions independently. The one virtue will always beget the
other, and the one will always 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 tool in the hands of his God whom He
will utilize to his advantage. If anyone 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 to 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 neighbors 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 for 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 long suffering, forbearing one another in love"
(Eph 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 then 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" (Col 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 later is true for the meek person: "Not rendering evil for evil"
(1 Pet 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" (Matt 5:44); "Therefore if thine enemy hunger, feed him, if he
thirst, give him drink: for in doing so thou shalt heap coals of fire on his
head" (Rom 12:20).
The Need of 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 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 lovable as you interact
with your neighbor? Can you relinquish your right without being disturbed about
it and do you yield 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 dealing 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 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 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 fulfill 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 you 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 you anger manifest itself by speaking ill-advisedly,
by quarreling, or by using abusive language? And would this not result in physical
abuse if other 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.
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.
Taken from The
Christian's Reasonable Service Volume 4 (pp 79-90) by Wilhelmus
à Brakel (1635-1711) Reformation Heritage Books