Chapter 12

Matthew 5:5: Blessed are the meek, for they shall inherit the earth.

We are now come to the third step leading in the way to blessedness: Christian meekness. Blessed are the meek. See how the Spirit of God adorns the hidden man of the heart with a multiplicity of graces. The workmanship of the Holy Ghost is not only curious, but various; it makes the heart meek, pure, peaceable. The graces therefore are compared to needlework, which is different and various in its flowers and colors. In the words there is a duty, meekness; and that duty, like the dove, brings an olive leaf in the mouth of it: They shall inherit the earth.

The proposition I shall insist on is, that meek persons are blessed persons. For the right understanding of this, we must know there is a twofold meekness.

First, meekness toward God. Second, meekness toward man.

First, meekness toward God, which implies two things.

First, submission to God's will. Second, flexibility to his word.

First, submission to God's will; when we carry ourselves calmly without swelling or murmuring under the dispensations of providence. 1 Samuel 3:18: It is the Lord; let him do what seems him good. The meek-spirited Christian says thus: Let God do what he will with me; let him carve out what condition he pleases, I will submit. God sees what is best for me, whether a fertile soil or a barren. Let him pattern his work as he pleases; it suffices that God has done it. It was an unmeek spirit in the prophet to struggle with God (Jonah 4:9): I do well to be angry, even to death.

Second, flexibility to God's word; when we are willing to let the word bear sway in our souls, and become pliable to all its laws and maxims. He is spiritually meek who conforms himself to the mind of God, and does not quarrel with the instructions of the word, but with the corruptions of his heart. Cornelius's speech to Peter savored of a meek spirit (Acts 10:33): Now therefore we are all here present before God, to hear all things that are commanded you of God. How happy it is when the word which comes with majesty is received with meekness (James 1:21)!

Second, meekness toward man; this Basil the Great calls the indelible character of a gracious soul. Blessed are the meek. To illustrate this, I shall show what this meekness is. Meekness is a grace whereby we are enabled by the Spirit of God to moderate our passion. First, it is a grace; the philosopher calls it a virtue, but the apostle calls it a grace, therefore reckoning it among the fruits of the Spirit (Galatians 5:23). It is of a divine origin. Second, by it we are enabled to moderate our passion. By nature the heart is like a troubled sea, casting forth the foam of anger and wrath. Now meekness calms the passions; it sits as moderator in the soul, quieting and giving check to its distempered motions. As the moon serves to temper and allay the heat of the sun, so Christian meekness allays the heat of passion. Meekness of spirit not only fits us for communion with God, but for civil relations with men. Meekness has a divine beauty and sweetness in it; it credits religion, it wins upon all. This meekness consists in three things.

First, bearing of injuries. Second, forgiving of injuries. Third, recompensing good for evil.

First, meekness consists in bearing injuries. I may say of this grace: it is not easily provoked. A meek spirit, like wet tinder, will not easily take fire. Psalm 38:12-13: They that seek my hurt spoke mischievous things, but I as a deaf man heard not. Meekness is the bridle of anger; the passions are fiery and headstrong, and meekness gives check to them. Meekness bridles the mouth; it ties the tongue to its good behavior. Meekness observes that motto: bear and forbear. There are four things opposite to meekness.

First, meekness is opposed to hastiness of spirit (Ecclesiastes 7:9): Be not hasty in your spirit to be angry, for anger rests in the heart of fools. When the heart boils in passion, and anger sparkles forth in the eye, this is far from meekness. Anger rests in the heart of fools; anger may be in a wise man, but it rests in a fool. The angry man is like flax or gunpowder: no sooner do you touch him but he is all on fire. Basil calls anger drunkenness; and Jerome says there are more drunk with passion than with wine. Seneca calls anger a short fit of madness; sometimes it suspends the use of reason. In the best things we are cool enough; in religion we are all ice, in contention all fire. How unbecoming is rash anger, how it disguises and disfigures! Homer says of Agamemnon, that when he moderated his passion, he resembled the gods — he was like Jupiter in feature, like Pallas in wisdom. But when he was in his fury, he was a very tiger; nothing of Jupiter appeared in him. As Plato counseled the great revelers and drinkers of his time, that they should view themselves in a glass when they were in their drunken state, and they would appear loathsome to themselves — so let a man disguised with passion view himself in the glass, and surely he would ever after be out of love with himself. Ephesians 4:26-27: Let not the sun go down upon your wrath, neither give place to the devil. One says, He has wronged me, and I will never give place to him; but it is better to give place to him than to the devil. An hasty spirit is not a meek spirit. Caution: Not but that we may in some cases be angry. There is a holy anger; that anger is without sin which is against sin. Meekness and zeal may stand together. In matters of religion a Christian must be clothed with the spirit of Elijah, and be full of the fury of the Lord (Jeremiah 6:11). Christ was meek (Matthew 11:29), yet zealous (John 2:14-15): The zeal of your house has eaten me up.

Second, meekness is opposed to malice; malice is the devil's picture (John 8:44). Malice is mental murder (1 John 3:15); it unfits for duty. How can such a man pray? I have read of two men who lived in malice, who being asked how they could say the Lord's Prayer, one answered he thanked God there were many good prayers besides. The other answered that when he said the Lord's Prayer, he left out those words, As we forgive them that trespass against us. But Augustine brings in God replying: Because you do not say my prayer, therefore I will not hear yours. Were it not a sad judgment, if all that a man ate should turn to poison! To a malicious man all the holy ordinances of God turn to poison; the table of the Lord is a snare, he eats and drinks his own damnation. A malicious spirit is not a meek spirit.

Third, meekness is opposed to revenge; malice is the scum of anger, and revenge is malice boiling over. Malice is a vermin that lives on blood; revenge is Satan's delight. This is the savory meat which the malicious man dresses for the devil. The Scripture forbids revenge (Romans 12:19): Dearly beloved, avenge not yourselves. This is to take God's office out of his hand, who is called the God of recompenses (Jeremiah 51:56) and the God of vengeance (Psalm 94:1). This I urge against those who challenge one another to duels. Indeed spiritual duels are lawful; it is good to fight with the devil (James 4:7): Resist the devil. It is good to duel with a man's self, the regenerate part against the carnal. Blessed is he that seeks a revenge upon his lusts (2 Corinthians 7:11): What revenge! But other duels are unlawful; avenge not yourselves. The Turks, though a barbarous people, in ancient times burned those who went to duel with hot coals of fire; they who were in the heat of revenge were punished fittingly with fire.

Objection: But if I am thus meek and tame in bearing injuries and incivilities, I shall lose my reputation; it will be a stain to my credit.

Answer, first: To pass by an injury without revenge is no eclipse to a man's credit. Solomon tells us it is the glory of a man to pass over a transgression (Proverbs 12:16). It is more honor to bury an injury than revenge it, and to slight it than to write it down. The weakest creatures soonest turn and sting upon every touch; the lion, a more majestic creature, is not easily provoked. The bramble tears; the oak and cedar are more peaceable. Passion implies weakness; a noble spirit overlooks an injury.

Answer, second: Suppose a man's credit should suffer with those whose censure is not to be valued — yet think, which is worse, shame or sin? Will you sin against God to save your credit? Surely it is little wisdom for a man to venture his blood to fetch back his reputation, and to run into hell to be counted valorous.

Caution, first: Not but that a man may stand up in defense of himself when his life is endangered. Some of the Anabaptists hold it unlawful to take up the sword upon any occasion; but unquestionably a man may take up the sword for self-preservation. Otherwise he comes under the breach of the sixth commandment — he is guilty of self-murder. In taking up the sword he does not so much seek another's death, as the safeguard of his own life. His intention is not to do hurt, but to prevent it. Self-defense is consistent with Christian meekness; the law of nature and religion justify it. That God who bids us put up our sword (Matthew 26:51) yet will allow us a shield in our own defense. He that will have us innocent as doves, not to offend others, will have us wise as serpents in preserving ourselves.

Caution, second: Though revenge is contrary to meekness, yet a magistrate may avenge the quarrels of others; indeed it is not revenge in him, but doing justice. The magistrate is God's lieutenant on earth; God has put the sword in his hand, and he is not to bear the sword in vain. He must be for the punishment of evildoers (1 Peter 2:14). Though a private person must not render to any man evil for evil (Romans 12:17), yet a magistrate may — the evil of punishment for the evil of offense. This rendering of evil is good. Private men must put their sword into the sheath; but the magistrate sins if he does not draw it out. As his sword must not surfeit through cruelty, so neither must it rust through partiality. Too much leniency in a magistrate is not meekness but injustice. For him to indulge offenses and say with a gentle reproof, as Eli (1 Samuel 2:23-24): Why do you such things? Nay, my sons, it is not a good report that I hear — this is but to shave the head that deserves to be cut off. Such a magistrate makes himself guilty.

Fourth, meekness is opposed to evil-speaking (Ephesians 4:31): Let all evil-speaking be put away. Our words should be mild, like the waters of Siloah, which run softly. It is too usual for passionate spirits to break out into abusive language. The tongues of many are on fire, and it is the devil who lights the match. Therefore they are said in Scripture to be set on fire of hell (James 3:6). Men have learned of the old serpent to spit their venom at one another in disgraceful revilings. Matthew 5:22: Whoever shall say, you fool, shall be in danger of hell-fire. Under that word 'fool' all vilifying terms are by our Savior forbidden. Let us take heed of this; it is hateful to God. God is not in this fire, but in the still small voice (1 Kings 19:12).

Objection: But did not the apostle Paul call the Galatians fools (Galatians 3:1)?

Answer: Paul had an infallible spirit, which we have not. Besides, when Paul uttered those words, it was not by way of reproach, but reproof; not to defame the Galatians, but reclaim them; not to vilify them, but to humble them. Paul was grieved to see them so soon fall into a relapse. Well might he say, Foolish Galatians, in holy zeal, because they had suffered so much in the cause of religion, and now made a defection and fell off (verse 4): Have you suffered so many things in vain? But though Paul, guided by the Spirit of God, gave this epithet to the Galatians, it is no warrant for us, when any have wronged us, to use disgraceful terms. Meekness does not vent itself in scurrility; it does not retaliate by railing (Jude 9): Yet Michael the archangel, when contending with the devil about the body of Moses, dared not bring against him a railing accusation, but said, The Lord rebuke you. Some understand by Michael, Christ; but more truly it is meant of one of the chief angels. The contest between the archangel and the devil was about the body of Moses. Some divines say that when God disposed of Moses's body, he employed the archangel to inter him so secretly that his burial place might not be known. It is likely that if his dead body had been found, the Israelites might have been ready in a preposterous zeal to have adored it. The devil opposed the archangel and contended about the dead body; but the archangel would not bear to bring a railing accusation. It seems the devil provoked him with evil language, and would fain have extorted passion from him, but the archangel was mild and said only, The Lord rebuke you. The angel would not even rail against the devil. We may learn meekness from the archangel (1 Peter 3:9): Not rendering railing for railing.

Not but that a Christian ought prudentially to clear himself from slanders. When the apostle Paul was charged to be mad, he vindicated himself (Acts 26:25): I am not mad, most noble Festus. Though a Christian's replies must not be wounding, they may be vindicating. Though he may not slander another, yet he may defend himself. There must be Christian prudence, as well as Christian meekness. It is not mildness, but weakness to part with our integrity (Job 27:6). To be silent when we are slanderously traduced is to make ourselves appear guilty. We must so embrace meekness as not to lose the honor of innocence. It is lawful to defend our own name; the fault lies only when we retort injuries with reproachful terms, which is to pay a man back in the devil's coin.

The second branch of meekness is in forgiving of injuries. Mark 11:25: And when you stand praying, forgive — as if Christ said, It is to little purpose to pray unless you forgive. A meek spirit is a forgiving spirit. This is a Herculean work; nothing more crosses the stream of corrupt nature. Men forget kindnesses, but remember injuries. I once heard of a woman who lived in malice, and being requested by some of her neighbors when she lay on her deathbed to forgive, she answered, I cannot forgive, though I go to hell. This is cutting against the grain. Some can rather sacrifice their lives than their lusts. But forgive we must, and forgive as God forgives.

First, really; God does not make a show of forgiveness and keep our sins by him. He blots out our debts (Isaiah 43:25). God passes an act of oblivion (Jeremiah 31:34); he forgives and forgets. So the meek spirit does not only make a show of forgiving his neighbor, but does it from the heart (Matthew 18:35).

Second, fully; God forgives all our sins. He does not for eighty write down fifty, but gives a general release (Psalm 103:3): Who forgives all your iniquities. Thus a meek-spirited Christian forgives all injuries. False hearts pass by some offenses, but retain others; this is but half-forgiving. Is this meekness? Would you have God deal so with you? Would you have him forgive you your trespasses, as you forgive others?

Third, God forgives often; we are often sinning, we run every day afresh upon the score, but God often forgives. Therefore he is said to multiply pardon (Isaiah 55:7). So a meek spirit reiterates, and sends one pardon after another. Peter asks the question (Matthew 18:21): Lord, how often shall my brother sin against me, and I forgive him? Until seven times? Christ answers him (verse 22): I say not to you, until seven times, but until seventy times seven.

Objection, first: Such an affront has been offered that flesh and blood cannot swallow it.

Answer: Flesh and blood shall not inherit the Kingdom of God (1 Corinthians 15:50). Christians must walk contrary to themselves, and with the sword of the Spirit fight against the lusts of the flesh (Galatians 5:24).

Objection, second: But if I forgive one injury, I shall invite more.

Answer, first: It argues a devilish nature to be worse for kindness; but suppose we should meet with such monsters, yet it is our duty to be ready to forgive (Colossians 3:13). Shall we cease from doing good, because others will not cease from doing evil?

Answer, second: If the more you forgive injuries, the more injuries you meet with, this will make your grace shine the more. Another's vice will be a greater demonstration of your virtue. Often forgiving will add more to the weight of his sin, and the weight of your glory. If any shall say, I strive to excel in other graces; but as for this grace of meekness, bearing and forgiving injuries, I cannot arrive at it, I desire to be excused — what do you talk of other graces? Where there is one grace, there are all; if meekness is wanting, it is but a counterfeit chain of grace. Your faith is a fable, your repentance is a lie, your humility is hypocrisy.

And whereas you say you cannot forgive, think of, first, your sin. Your neighbor is not so bad in offending you, as you are in not forgiving him. Your neighbor in offending you does but trespass against a man; but you, refusing to forgive him, trespass against God. Second, your danger. You who are implacable — though you may smother the fire of your rage, yet will not extinguish it — know that if you die this night, you die in an unpardoned condition. If you will not believe me, believe Christ (Mark 11:26): If you do not forgive, neither will your Father in heaven forgive your trespasses. He who lives without meekness, dies without mercy.

Third, the branch of meekness is in recompensing good for evil; this is a higher degree than the other. Matthew 5:44: Love your enemies, do good to those that hate you, pray for them which despitefully use you. Romans 12:20: If your enemy hungers, feed him. 1 Peter 3:9: Not rendering evil for evil, but contrariwise blessing. This threefold cord of Scripture should not easily be broken. To render evil for evil is brutish; to render evil for good is devilish; to render good for evil is Christian. The heathens had this maxim: Wrong no one unless first provoked by an injury. They thought it lawful to wrong none unless first provoked; but the sunlight of Scripture shines brighter than the lamp of reason. Love your enemies. When grace comes into the heart, it works a strange alteration. When a scion is grafted into the stock, it partakes of the nature and sap of the tree, and brings forth the same fruit. Take a crab-apple and graft it into a good stock, it brings forth the same fruit as the stock. So he who was once of a sour, crabby disposition, given to revenge — when he once partakes of the sap of the heavenly olive, he bears generous fruit. He is full of love to his enemies. Grace allays the passion, and melts the heart into compassion. As the sun draws up many thick, noxious vapors from the earth and sea, and returns them in sweet showers; so a gracious heart returns all the unkindnesses and discourtesies of his enemies with the sweet influences and distillations of love. Thus David (Psalm 35:13): They rewarded me evil for good; but as for me, when they were sick, my clothing was sackcloth, I humbled my soul with fasting. Some would have rejoiced; he wept. Some would have put on scarlet; David put on sackcloth. This is the rarity, or rather miracle, of meekness — it returns good for evil. Thus we have seen the nature of meekness.

Showing the character of a true saint.

Use 1. It shows us the badge of a true saint; he is of a meek, gracious spirit; he is not easily provoked. He takes everything in the best sense, and conquers malice with mildness. I would to God all who profess themselves saints were adorned with this grace. We are known to belong to Christ when we wear his livery. He is a saint whose spirit is so meekened that he can subdue prejudices and bury unkindnesses. A passion of tears becomes a Christian better than a passion of anger. Every saint is Christ's spouse (Song of Solomon 4:8). It becomes Christ's spouse to be meek; if any injury be offered to the spouse, she leaves it to her husband to avenge. It is unseemly for Christ's spouse to strike.

Containing a persuasive to meekness.

Use 2. Let me beseech all Christians to labor to be eminent in this excellent grace of meekness. Zephaniah 2:3: Seek meekness. Seeking implies we have lost it; therefore we must make an earnest search to find it. Colossians 3:12: Put on therefore, as the elect of God, meekness — put it on as a garment, never to be left off. Meekness is a necessary ingredient into everything. First, it is necessary in instruction (2 Timothy 2:25): In meekness instructing. Meekness conquers the opposers of truth; meekness melts the heart; soft words are softening. Second, meekness is necessary in hearing the word (James 1:21): Receive with meekness the engrafted word. He who comes to the word either with passion or prejudice gets no good, but hurt; he turns wine into poison, and stabs himself with the sword of the Spirit. Third, meekness is needful in reproofs (Galatians 6:1): If a man is overtaken with a fault, restore such a one with the spirit of meekness. The Greek word means put him in joint again. If a bone is out of joint, the surgeon must not use a rough hand, which might chance break another bone; but he must come gently to work, and afterward bind it up softly. So if a brother through inadvertency is overtaken, we must not come to him in a fury of passion, but with a spirit of meekness labor to restore him. I shall lay down several motives or arguments to meeken the spirits of men.

First, let me propose examples of meekness.

First, the example of Jesus Christ. Matthew 21:5: Your King comes to you meek. Christ was the pattern and example of meekness. 1 Peter 2:23: When he was reviled, he reviled not again. His enemies' words were more bitter than the gall they gave him; but Christ's words were smoother than oil. He prayed and wept for his enemies. He calls to us to learn of him (Matthew 11:29): Learn of me, for I am meek. Christ does not bid us (says Augustine) learn of him to work miracles, to open the eyes of the blind, to raise the dead; but he would have us learn of him to be meek. If we do not imitate his life, we cannot be saved by his death.

Second, let us set before our eyes the examples of some of the saints who have shined in this grace. Moses was a man of unparalleled meekness. Numbers 12:3: Now the man Moses was very meek, above all the men who were upon the face of the earth. How many injuries did he bear! When the people of Israel murmured against him, instead of falling into a rage, he fell to prayer for them (Exodus 15:24-25). The text says they murmured at the waters of Marah; surely the waters were not so bitter as the spirits of the people. But they could not provoke him to passion, but to petition. Another time when they wanted water, they fell a-chiding with Moses (Exodus 17:3): Why is it that you have brought us up out of Egypt, to kill us and our children with thirst? As if they said, If we die, we will lay our death to your charge. Would not this exasperate? Surely it would have required the meekness of an angel to bear this. But behold Moses's meekness — he did not give them an unbecoming word! Though they were in a storm, he was in a calm; they chide, but he prays. Another eminent pattern of meekness was David. When Shimei cursed David, and Abishai, one of David's bodyguard, would have beheaded Shimei, King David said, Let him alone, and let him curse (2 Samuel 16:11). And when Saul had wronged and abused David, and it was in David's power to have found Saul napping and killed him (1 Samuel 26:7, 12), yet he would not touch Saul, but called God to be his judge (verse 23). Here was a mirror of meekness.

Third, the examples of heathens; though their meekness could not properly be called grace, because it grew not upon the right stock of faith, yet it was beautiful in its kind. Pericles, when one reviled him and followed him home to his gate at night, railing upon him, answered not a word, but commanded one of his servants to light a torch and bring the railer home to his own house. Frederick, Duke of Saxony, when he was angry, would shut himself up in his closet and let none come near him until he had mastered his passion. Plutarch reports of the Pythagoreans, that if they had chanced to fall out in the day, they would embrace and be friends before sundown. Cicero in one of his orations reports of Pompey the Great that he was a man of a meek disposition; he admitted all to come to him so freely, and heard the complaints of those that were wronged so mildly, that he excelled all the princes before him. He was of so sweet a temper that it was hard to say whether his enemies more feared his valor, or his subjects more loved his meekness. Julius Caesar not only forgave Brutus and Cassius his enemies, but advanced them; he thought himself most honored by acts of clemency and meekness. Did the spring of nature rise so high, and shall not grace rise higher? Shall we debase faith below reason? Let us write after these fair copies.

Second, meekness is a great ornament to a Christian (1 Peter 3:4): The ornament of a meek spirit. How amiable is a saint in God's eye when adorned with this jewel! What the psalmist says of praise, the same may I say of meekness — it is fitting for the righteous. No garment more becomes a Christian than meekness; therefore we are bid to put on this garment (Colossians 3:12): Put on therefore, as the elect of God, meekness. A meek spirit credits religion, silences malice; it is the varnish that puts a luster upon holiness, and sets off the gospel with a better gloss.

Third, this is the way to be like God; God is meek toward those that provoke him. How many black mouths are opened daily against the Majesty of heaven? How do men tear his name? Vex his Spirit? Crucify his Son afresh? They walk up and down the earth as so many devils covered with flesh, yet the Lord is meek, not willing that any should perish (2 Peter 3). How easily could God crush sinners and kick them into hell! But he moderates his anger; though he is full of Majesty, yet full of meekness. In him is mixed princely greatness and fatherly mildness; as he has his scepter of royalty, so his throne of grace. How should this make us fall in love with meekness! Hereby we bear a kind of likeness to God. It is not profession that makes us like God, but imitation. Where meekness is wanting, we are not like men; where it is present, we are like God.

Fourth, meekness argues a noble and excellent spirit; a meek man is a valorous man — he gets a victory over himself. Passion arises from weakness and feebleness; therefore we may observe old men and children are more irritable than others. Strength of passion argues weakness of judgment. But the meek man who is able to conquer his fury is the most powerful and victorious. Proverbs 16:32: He that is slow to anger is better than the mighty, and he that rules his spirit, better than he that takes a city. To yield to one's passion is easy; it is swimming along with the tide of corrupt nature. But to turn against nature, to resist passion, to overcome evil with good — this is like a Christian. This is that spiritual chivalry and fortitude of mind that deserves the trophies of victory and the garland of praise.

Fifth, meekness is the best way to conquer and melt the heart of an enemy. When Saul lay at David's mercy, and David only cut off the skirt of his robe, how was Saul's heart affected with David's meekness (1 Samuel 24:16-17)! Is this your voice, my son David? And Saul lifted up his voice and wept; and he said to David, You are more righteous than I; for you have rewarded me good, in that when the Lord had delivered me into your hand, you killed me not. This heaping of coals melts and thaws the heart of others. It is the greatest victory to overcome an enemy without striking a blow. The fire will go where the wedge cannot; mildness prevails more than fierceness. Passion makes an enemy of a friend; meekness makes a friend of an enemy. The meek Christian shall have letters testimonial even from his adversary. It is reported of Philip, King of Macedon, that when it was told him Nicanor openly railed against his majesty, the king, instead of putting him to death (as his council advised), sent Nicanor a rich present, which so overcame the man's heart that he went about to recant what he had said against the king, and highly extolled the king's clemency. Roughness hardens men's hearts; meekness causes them to relent. 2 Kings 6:22-23: When the king of Israel feasted the captives he had taken in war, they were more conquered by his meekness than by his sword; the bands of Syria came no more into the land of Israel.

Sixth, consider the great promise in the text: The meek shall inherit the earth. This argument perhaps will prevail with those who desire to have earthly possessions. Some may object: If I forbear and forgive, I shall lose my right at last, and be turned out of all. But God has here entered into a bond: the meek shall inherit the earth. The unmeek man is in a sad condition; there is no place remaining for him but hell, for he has no promise made to him either of earth or heaven. It is the meek who shall inherit the earth.

Objection: How do the meek inherit the earth, when they are strangers in the earth (Hebrews 11:37)?

Answer: The meek are said to inherit the earth, not that the earth is their chief inheritance, or that they always have the greatest share here; but —

First, they are the inheritors of the earth, because though they may not always have the greatest part of the earth, yet they have the best right to it. The word 'inherit,' says Ambrose, notes the saints' title to the earth. The saints' title is best, being members of Christ, who is Lord of all. Adam did not only lose his title to heaven when he fell, but to the earth too; and until we are incorporated into Christ, we do not fully recover our title. I deny not but the wicked have a civil right to the earth which the laws of the land give them, but not a sacred right. Only the meek Christian has a scriptural title to his land. We count that the best title which is held in the head; the saints hold their right to the earth in their head Christ, who is the Prince of the kings of the earth (Revelation 1:5). In this sense, he who has but a foot of land inherits more than he who has a thousand acres, because he has a better and more secure right to it.

Second, the meek Christian is said to inherit the earth, because he inherits the blessing of the earth. The wicked man has the earth, but not as a fruit of God's favor; he has it as a dog has poisoned bread — it does him more hurt than good. A wicked man lives in the earth as one who lives in an infected air; he is infected by his mercies. The fat of the earth will but make him fry and blaze the more in hell; so that a wicked man may be said not to have what he has, because he lacks the blessing. But the meek saint enjoys the earth as a pledge of God's love; the curse and poison is taken out of the earth. Psalm 37:11: The meek shall inherit the earth, and shall delight themselves in the abundance of peace. On which words Augustine gives this gloss: Wicked men may delight themselves in the abundance of cattle and riches, but the meek man delights himself in the abundance of peace; what he has, he possesses with inward serenity and quietness.

Caution: When it is said the meek shall inherit the earth, not that they shall inherit no more than the earth; they shall inherit heaven too. If they should only inherit the earth, then (says Chrysostom) how could it be said, Blessed are the meek? The meek have the earth only for their sojourning house; they have heaven for their mansion house. Psalm 149:4: He will beautify the meek with salvation. The meek beautify religion, and God will beautify them with salvation. Salvation is the port we all desire to sail to; it is the harvest and vintage of souls. The meek are they who shall reap this harvest; the meek shall wear the embroidered robe of salvation. The meek are lords of the earth, and heirs of salvation (Hebrews 1:14).

Seventh, the mischief of an unmeek spirit. First, there is nothing that makes such room for the devil to come into the heart and take possession, as wrath and anger (Ephesians 4:26-27): Let not the sun go down upon your wrath, neither give place to the devil. When men let forth passion, they let in Satan; the wrathful man has the devil for his bedfellow. Second, passion hinders peace; the meek Christian has sweet quiet and harmony in his soul. But passion puts the soul into disorder; it not only clouds reason, but disturbs conscience. He does not possess himself, whom passion possesses. It is no wonder if they have no peace of conscience, who make so little conscience of peace. Wrathfulness grieves the Spirit of God (Ephesians 4:30-31), and if the Spirit is grieved, he will be gone. We care not to stay in smoky houses; the Spirit of God does not like to be in a heart that is so full of the vapors and fumes of disordered passion.

Eighth, another argument to cool the intemperate heat of our hearts is to consider that all the injuries and unkind usage we meet with from the world do not fall out by chance, but are disposed of by the all-wise God for our good. Many are like the foolish dog that snarls at the stone, never looking at the hand that threw it; or like the horse, who being spurred by the rider, bites the bridle. Did we look higher than instruments, our hearts would grow meek and calm. David looked beyond Shimei's rage (2 Samuel 16:11): Let him curse, for the Lord has bidden him. What wisdom it would be for Christians to see the hand of God in all the barbarisms and incivilities of men! Job eyed God in his affliction, and that meekened his spirit (Job 1:21): The Lord has taken away; blessed be the name of the Lord. He does not say, the Chaldeans have taken away, but the Lord has taken away. What made Christ so meek in his sufferings? He did not look at Judas or Pilate, but at his Father (John 18:11): The cup which my Father has given me. When wicked men revile and injure us, they are but God's executioners; who is angry with the executioner?

And as God has a hand in all the affronts and discourtesies we receive from men (for they do but hand them over to us), so God will do us good by all, if we belong to him. David said (2 Samuel 16:12): Perhaps the Lord will look upon my affliction, and will repay me good for his cursing. Usually when the Lord intends us some signal mercy, he fits us for it by some eminent trial. As Moses's hand was first leprous before it worked salvation (Exodus 4:6), so God may let his people be stricken with the cursings and revilings of men before he showers down some blessing upon them. It may be the Lord will repay me good for his cursing this day.

Ninth, want of meekness evidences want of grace. True grace inflames love, and moderates anger. Grace is like the file which smooths the rough iron; it files off the roughness of a man's spirit. Grace says to the heart as Christ did to the angry sea (Mark 4:39): Peace, be still. So where there is grace in the heart, it stills the raging of passion, and makes a calm. He who is in a perpetual frenzy, letting loose the reins to wrath and malice, never yet felt the sweet efficacy of grace. It is one of the sins of the heathen: Implacable (Romans 1:31). A revengeful, cankered heart is not only heathenish but devilish (James 3:14-15): If you have bitter envying and strife in your hearts, this wisdom descends not from above, but is devilish. The old serpent spits forth the poison of malice and revenge.

Tenth, if all that has been said will not serve to master this bedlam disposition of wrath and anger, let me tell you — you are the persons whom God speaks of, who hate to be reformed; you are rebels against the word. Read and tremble (Isaiah 30:8-9): Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever, that this is a rebellious people, children that will not hear the law of the Lord. If nothing yet will calm the wrathful devil, let me tell you, God has charged every man not to associate with you (Proverbs 22:24): Make no friendship with an angry man, and with a furious man you shall not go. What a monster is he among men, that every one is warned to beware of and not come near, as one who is unfit for human society! Make no league with that man, says God. If you take him into your society, you take a snake into your bosom. With a furious man you shall not go. Will you walk with the devil? The furious man is possessed with a wrathful devil.

May all this help to meeken and sweeten Christians' spirits.

Objection: But it is my nature to be passionate.

Answer, first: This is sinful reasoning; it is secretly to lay our sin upon God. We learned this from Adam (Genesis 3:12): The woman whom you gave to be with me, she gave me of the tree, and I ate. Rather than Adam would confess his sin, he would father it upon God — the woman you gave me. As if he had said, If you had not given me this woman, I would not have eaten. So says one: It is my nature; this is the froward, peevish nature God has given me. But you falsely charge God. God gave you no such nature; he made man upright (Ecclesiastes 7:29). God made you straight; you made yourself crooked. All your affections at first — your joy, love, anger — were set in order as the stars in their right orb. But you misplaced them, and made them move irregularly. At first the affections, like several musical instruments well-tuned, made a sweet concert; but sin was the jarring string that brought all out of tune. Vain man, plead not that it is your nature to be angry; thank yourself for it. Nature's spring was pure, until sin poisoned the spring.

Answer, second: Is it your nature to be fierce and angry? This is so far from being an excuse that it makes it so much the worse. It is the nature of a toad to poison; that makes it the more hateful. If a man were indicted for stealing, and he should say to the judge, Spare me, it is my nature to steal — would this be any excuse? The judge would say, You deserve rather to die. Sinner, get a new nature; flesh and blood cannot enter into the Kingdom of God.

How to attain this grace of meekness.

Question: How shall I do to be possessed of this excellent grace of meekness?

Answer, first: Often look upon the meekness of Christ; the scholar who would write well has his eye often upon the copy.

Answer, second: Pray earnestly that God will meeken your spirit. God is called the God of all grace (1 Peter 5:10). He has all the graces in his gift; sue to him for this grace of meekness. If one were patron of all the livings in the land, men would sue to him for a living. God is patron of all the graces; let us sue to him. Mercy comes in at the door of prayer. Ezekiel 36:26, 37: I will yet for this be inquired of by the house of Israel to do it for them. Meekness is the commodity we want; let us send prayer as our agent to heaven to procure it for us. And pray in faith; when faith sets prayer on work, prayer sets God on work. All divine blessings come streaming to us through this golden channel of prayer.

Matthew 5:5: "Blessed are the meek, for they shall inherit the earth."

We come now to the third step on the path to blessedness: Christian meekness. Blessed are the meek. See how the Spirit of God adorns the inner life with a rich variety of graces. The Holy Spirit's work is not only beautiful but varied — He makes the heart meek, pure, and peaceable. The graces of the Spirit are compared to embroidery, which displays many different flowers and colors. In this verse there is a duty — meekness — and that duty, like the dove, brings an olive branch with it: they shall inherit the earth.

The main point I want to develop is this: meek people are blessed people. To understand this rightly, we need to recognize that meekness has two dimensions.

First, meekness toward God. Second, meekness toward other people.

First, meekness toward God — which involves two things.

First, submission to God's will. Second, openness to His word.

First, submission to God's will — carrying ourselves calmly, without complaint or bitterness, under the circumstances God brings our way. 1 Samuel 3:18: "It is the Lord; let Him do what seems good to Him." The meek-spirited Christian says: Let God do with me as He will. Let Him shape my circumstances as He pleases — I will submit. God knows what is best for me, whether a rich or a poor condition. Let Him design His work as He sees fit. It is enough that God has done it. Jonah showed an unmeek spirit when he pushed back against God (Jonah 4:9): "I have good reason to be angry, even to death."

Second, openness to God's word — being willing to let the word have full authority in our souls and being responsive to all its commands and truths. A person is spiritually meek when he conforms himself to the mind of God, and quarrels not with the instructions of the word but with the corruptions of his own heart. Cornelius's words to Peter showed a meek spirit (Acts 10:33): "Now then, we are all here present before God to hear all that you have been commanded by the Lord." How wonderful it is when the word, which comes with great authority, is received with meekness (James 1:21)!

Second, meekness toward other people — what Basil the Great calls the permanent mark of a gracious soul. Blessed are the meek. To make this clear, let me explain what this meekness actually is. Meekness is a grace by which the Spirit of God enables us to keep our passions in check. First, it is a grace. The philosopher calls it a virtue, but the Apostle calls it a grace and lists it among the fruits of the Spirit (Galatians 5:23). It is of divine origin. Second, through this grace we are enabled to moderate our passions. By nature, the heart is like a restless sea, churning up waves of anger and wrath. Meekness calms those passions. It acts as a moderator in the soul, quieting and restraining its disordered impulses. Just as the moon moderates and softens the heat of the sun, Christian meekness cools the heat of passion. A meek spirit not only fits us for communion with God but for everyday relationships with other people. Meekness has a divine beauty and gentleness about it. It reflects well on the Christian faith and wins people over. This meekness consists of three things.

First, bearing injuries. Second, forgiving injuries. Third, returning good for evil.

First, meekness involves bearing injuries. Of this grace it may be said: it is not easily provoked. A meek spirit, like damp tinder, will not easily catch fire. Psalm 38:12-13: "Those who seek my life lay snares for me... but I, like a deaf man, do not hear." Meekness is a bridle on anger. The passions are fiery and headstrong, and meekness reins them in. Meekness also bridles the mouth — it keeps the tongue from saying things it should not. Meekness lives by this motto: bear and forbear. There are four things that stand opposed to meekness.

First, meekness is opposed to a hot temper (Ecclesiastes 7:9): "Do not be hasty in your spirit to be angry, for anger resides in the heart of fools." When the heart boils with passion and anger flashes in the eyes, that is far from meekness. Anger may visit a wise person, but it takes up residence in a fool. The quick-tempered person is like dry flax or gunpowder — no sooner do you touch him than he is completely ablaze. Basil calls anger a form of drunkenness, and Jerome says more people are drunk with passion than with wine. Seneca calls anger a brief fit of madness — it sometimes suspends the use of reason entirely. We tend to be cool about the things that matter most and cold as ice in religion, yet burning hot in conflict. How unbecoming is rash anger — how it distorts and disfigures a person! Homer says of Agamemnon that when he controlled his passion, he resembled the gods — Jupiter in appearance, Pallas in wisdom. But when he was in a fury, he was a tiger. Nothing of Jupiter could be seen in him. Plato once advised the great drinkers of his day to look at themselves in a mirror while drunk — they would find themselves so repulsive that the sight would cure them. In the same way, let a man look at himself in a mirror when distorted by passion, and surely he would never wish to see himself that way again. Ephesians 4:26-27: "Do not let the sun go down on your anger, and do not give the devil an opportunity." Someone may say: he has wronged me, and I will not give ground to him. But it is better to give ground to him than to give ground to the devil. A hot-tempered spirit is not a meek spirit. A caution: this does not mean we can never be angry. There is such a thing as holy anger. Anger directed against sin is anger without sin. Meekness and zeal can coexist. In matters of faith, a Christian must be clothed with the spirit of Elijah and filled with righteous indignation for the Lord (Jeremiah 6:11). Christ was meek (Matthew 11:29), yet zealous (John 2:14-15): "Zeal for Your house will consume Me."

Second, meekness is opposed to malice. Malice is the devil's portrait (John 8:44). Malice is murder committed in the mind (1 John 3:15), and it makes a person unfit for any spiritual duty. How can a malicious man pray? I have read of two men who lived in malice. When asked how they could say the Lord's Prayer, one said he was grateful there were many other good prayers besides that one. The other said that when he prayed the Lord's Prayer, he simply left out the words, "as we forgive those who trespass against us." But Augustine responds as if from God: Because you refuse to pray My prayer, I will not hear yours. Would it not be a terrible judgment if everything a man ate turned to poison? For a malicious person, that is exactly what happens with the holy ordinances of God. The Lord's table becomes a snare — he eats and drinks condemnation on himself. A malicious spirit is not a meek spirit.

Third, meekness is opposed to revenge. Malice is the scum of anger, and revenge is malice boiling over. Malice is a parasite that feeds on blood. Revenge is Satan's delight. Revenge is the choice dish that a malicious person sets before the devil. Scripture forbids revenge (Romans 12:19): "Never take your own revenge, beloved." To take revenge is to seize God's office from His hands — He is called the God of recompense (Jeremiah 51:56) and the God of vengeance (Psalm 94:1). I press this especially against those who challenge one another to duels. Spiritual duels are lawful — it is right to fight the devil (James 4:7): "Resist the devil." It is right to duel with oneself — the regenerate part against the flesh. Blessed is the person who takes revenge on his own sinful desires (2 Corinthians 7:11): "What a vindication of yourselves!" But other duels are unlawful. Take no revenge yourselves. Even the Turks, though a rough people, reportedly burned those who fought duels with hot coals — those consumed by the heat of revenge were fittingly punished with fire.

Objection: But if I am this meek and passive in bearing injuries and disrespect, I will ruin my reputation. It will be a mark against me.

First answer: Letting an injury go without revenge does not damage a person's reputation. Solomon tells us it is actually to a person's glory to overlook an offense (Proverbs 12:16). It is more honorable to bury an injury than to avenge it, and to let it go than to record it. The weakest creatures are the quickest to turn and sting at the slightest touch. The lion, a far more noble creature, is not easily provoked. The thorn bush tears at you; the oak and cedar are more peaceable. Passion signals weakness. A noble spirit overlooks an injury.

Second answer: Suppose a person's reputation did suffer in the eyes of those whose judgment is not worth valuing — consider which is worse: shame or sin? Would you sin against God in order to protect your reputation? It is poor wisdom to risk your life to win back your honor, or to run toward hell in order to be thought courageous.

First caution: This does not mean a person cannot defend himself when his life is in danger. Some of the Anabaptists teach that it is never lawful to take up a sword under any circumstances. But a person may clearly take up arms to preserve his own life. Not to do so would violate the sixth commandment — it would amount to self-murder. When a person takes up arms in self-defense, he is not seeking someone else's death so much as safeguarding his own life. His intention is not to harm but to prevent harm. Self-defense is consistent with Christian meekness. Both natural law and Scripture justify it. The same God who tells us to put the sword away (Matthew 26:51) permits us to use a shield in our own defense. He who calls us to be innocent as doves — not harming others — also calls us to be wise as serpents in preserving ourselves.

Second caution: Although personal revenge is contrary to meekness, a magistrate may justly punish those who harm others — and this is not revenge but the administration of justice. The magistrate is God's representative on earth. God has placed the sword in his hand, and he is not to let it go unused. He must punish wrongdoers (1 Peter 2:14). A private person must not repay evil with evil (Romans 12:17), but a magistrate must — meeting the evil of offense with the penalty it deserves. This kind of rendering is good. Private citizens must sheathe the sword; but a magistrate sins if he does not draw it out. Just as the sword must not be drawn with cruelty, it must not rust from favoritism or indifference. Excessive leniency in a magistrate is not meekness — it is injustice. To indulge offenders with a gentle rebuke, as Eli did (1 Samuel 2:23-24), saying, "Why do you do such things? No, my sons, the report I hear is not good" — this is nothing more than shaving a head that deserves to be cut off. Such a magistrate makes himself guilty.

Fourth, meekness is opposed to abusive speech (Ephesians 4:31): "Let all... abusive speech... be put away from you." Our words should be gentle, like the waters of Siloam that flow quietly. It is far too common for hot-tempered people to erupt in harsh and insulting language. Many people's tongues are on fire, and it is the devil who lights the match. This is why Scripture says such tongues are set on fire by hell (James 3:6). People have learned from the ancient serpent to spit venom at one another through shameful insults. Matthew 5:22: "Whoever says to his brother, 'You fool,' shall be guilty enough to go into the fiery hell." Under that word 'fool,' our Savior forbids all degrading terms. Let us take care in this. Such speech is hateful to God. God is not in this fire — He is in the still small voice (1 Kings 19:12).

Objection: But did not the Apostle Paul call the Galatians foolish (Galatians 3:1)?

Answer: Paul had an infallible spirit, which we do not. Beyond that, when Paul said those words, he was not insulting but correcting. His aim was not to slander the Galatians but to reclaim them — not to put them down but to humble them. Paul was grieved to see them relapsing so quickly. He was right to say, "You foolish Galatians" — he said it in holy zeal, because they had endured so much for the sake of the Gospel and were now falling away (verse 4): "Did you suffer so many things in vain?" But even though Paul, guided by the Spirit of God, used that word with the Galatians, it gives us no warrant to hurl insulting language at those who have wronged us. Meekness does not express itself in abuse. It does not retaliate with harsh words (Jude 9): "But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, 'The Lord rebuke you.'" Some interpret Michael here as a reference to Christ, but more accurately it refers to one of the chief angels. The dispute between the archangel and the devil was over the body of Moses. Some theologians suggest that when God prepared the burial of Moses, He charged the archangel to inter him so secretly that no one would know the location. This is likely because, had the body been found, the Israelites might have been tempted in misguided devotion to worship it. The devil opposed the archangel and contended over the dead body. Yet the archangel refused to respond with harsh accusation. It seems the devil provoked him with angry words and tried to draw passion out of him, but the archangel remained calm and said only, "The Lord rebuke you." The archangel would not even rail against the devil. We can learn meekness from that example (1 Peter 3:9): "Not returning evil for evil or insult for insult."

This does not mean a Christian should never wisely defend himself against false accusations. When the Apostle Paul was charged with madness, he defended himself (Acts 26:25): "I am not out of my mind, most excellent Festus." A Christian's responses must not wound others, but they may vindicate himself. He may not slander another, but he may defend himself. Christian prudence must accompany Christian meekness. To surrender our integrity without a word is not mildness but weakness (Job 27:6). Staying silent when we are falsely accused makes us appear guilty. We must embrace meekness without sacrificing the honor of our innocence. It is lawful to defend our own name. The fault lies only when we respond to injury with insulting language — paying a person back in the devil's currency.

The second part of meekness is forgiving injuries. Mark 11:25: "Whenever you stand praying, forgive" — as if Christ is saying, there is little point in praying if you will not forgive. A meek spirit is a forgiving spirit. This is a hard thing — nothing runs more directly against the current of our fallen nature. People forget kindnesses but remember injuries. I once heard of a woman who had lived in deep hatred toward someone. When her neighbors urged her on her deathbed to forgive, she answered, "I cannot forgive, even if I go to hell for it." Forgiving cuts against the grain. Some people would sooner sacrifice their lives than let go of their grudges. But forgive we must — and forgive as God forgives.

First, God forgives genuinely. He does not merely make a show of forgiveness while still holding our sins against us. He blots out our debts (Isaiah 43:25). God passes an act of complete amnesty (Jeremiah 31:34) — He forgives and forgets. In the same way, a meek spirit does not merely put on a performance of forgiving a neighbor but does it from the heart (Matthew 18:35).

Second, God forgives completely. He does not reduce the debt by only part while keeping the rest on record. He grants full release (Psalm 103:3): "Who pardons all your iniquities." A meek-spirited Christian likewise forgives all injuries. Insincere hearts let go of some offenses but hold onto others — this is only half-forgiveness. Is that meekness? Is that how you want God to treat you? Would you want Him to forgive your sins the same way you forgive others?

Third, God forgives repeatedly. We sin constantly — every day we run up new debts — yet God forgives again and again. This is why He is said to multiply pardon (Isaiah 55:7). A meek spirit does the same, sending one pardon after another. Peter once asked (Matthew 18:21): "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" Christ answered him (verse 22): "I do not say to you, up to seven times, but up to seventy times seven."

First objection: The offense I have suffered is so severe that no person could simply swallow it.

Answer: Flesh and blood shall not inherit the kingdom of God (1 Corinthians 15:50). Christians must go against their natural impulses and use the sword of the Spirit to fight against the desires of the flesh (Galatians 5:24).

Second objection: But if I forgive one injury, I will only invite more.

First answer: To become worse because of someone's kindness reveals a diabolical character. But even if we do encounter such people, our duty remains to be ready to forgive (Colossians 3:13). Should we stop doing good just because others will not stop doing evil?

Second answer: If the more you forgive, the more injuries you receive, that only makes your grace shine more brightly. Another person's wickedness becomes a greater showcase for your virtue. Forgiving repeatedly adds weight to his sin and adds to the glory that awaits you. If someone says, "I want to grow in other graces, but meekness — bearing and forgiving injuries — is beyond me, and I ask to be excused from it" — what can be said of such a person's other graces? Where there is one true grace, all the graces are present. Without meekness, what you have is nothing but a counterfeit chain of virtues. Your faith is a fiction, your repentance a lie, your humility a pretense.

When you say you cannot forgive, consider two things. First, your sin. Your neighbor is not as bad in offending you as you are in refusing to forgive him. Your neighbor, in wronging you, sins against a man. But you, in refusing to forgive him, sin against God. Second, your danger. If you are implacable — if you smother the fire of your rage without extinguishing it — know this: if you were to die tonight, you would die in an unforgiven condition. If you will not take my word for it, take Christ's (Mark 11:26): "But if you do not forgive, neither will your Father who is in heaven forgive your transgressions." He who lives without meekness dies without mercy.

Third, meekness reaches its highest form in returning good for evil — this is a higher degree than what came before. Matthew 5:44: "Love your enemies, do good to those who hate you, pray for those who mistreat you." Romans 12:20: "If your enemy is hungry, feed him." 1 Peter 3:9: "Not returning evil for evil or insult for insult, but giving a blessing instead." This threefold cord of Scripture should not be easily dismissed. To return evil for evil is brutish. To return evil for good is devilish. To return good for evil is Christian. The ancient pagans held this maxim: wrong no one unless first provoked by injury. They thought it lawful to wrong people who had wronged them first. But the light of Scripture shines far brighter than the lamp of human reason. Love your enemies. When grace enters the heart, it produces a remarkable transformation. When a shoot is grafted onto a tree, it draws nourishment from the tree's roots and produces that tree's fruit. Take a wild crab-apple and graft it onto a good tree, and it will bear good fruit like that tree. In the same way, a person who was once sour and vengeful — once he draws nourishment from the heavenly olive — bears generous fruit. He is full of love toward his enemies. Grace calms the passion and melts the heart into compassion. Just as the sun draws up thick, harmful vapors from earth and sea and returns them as sweet rain, a gracious heart returns all the unkindness and hostility of its enemies with the gentle warmth of love. David did exactly this (Psalm 35:13): "They repaid me evil for good... but as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting." Others might have rejoiced — David wept. Others might have put on festive clothing — David put on sackcloth. This is the wonder — the near-miracle — of meekness: it returns good for evil. So we have seen what meekness truly is.

Showing the character of a true saint.

Use 1. This shows us the mark of a true saint: he has a meek and gracious spirit and is not easily provoked. He puts the best interpretation on things and overcomes malice with gentleness. I wish all who claim to be saints were adorned with this grace. We show that we belong to Christ when we wear His likeness. A true saint has a spirit so shaped by meekness that he can set aside prejudice and bury unkindnesses. A burst of tears is far more fitting for a Christian than a burst of anger. Every saint is Christ's bride (Song of Solomon 4:8). It is right for Christ's bride to be meek. If an injury is done to her, she leaves the avenging of it to her Husband. It is not fitting for Christ's bride to strike back.

An appeal for meekness.

Use 2. I urge all Christians to pursue this excellent grace of meekness wholeheartedly. Zephaniah 2:3: "Seek meekness." The word seek implies we have lost it and must make a diligent search to find it again. Colossians 3:12: "So, as those who have been chosen of God, holy and beloved, put on a heart of... meekness" — put it on like a garment and never take it off. Meekness is a necessary ingredient in everything we do. First, it is necessary in teaching others (2 Timothy 2:25): "With gentleness correcting those who are in opposition." Meekness wins over those who oppose the truth. It softens hearts, and gentle words have a softening effect. Second, meekness is necessary when hearing God's word (James 1:21): "Receive the word implanted, which is able to save your souls" — receive it with meekness. Anyone who comes to the word with anger or prejudice gets not benefit from it but harm. He turns wine to poison and stabs himself with the very sword of the Spirit. Third, meekness is needed when correcting others (Galatians 6:1): "If anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness." The Greek word means to put someone back in joint. When a bone is dislocated, the surgeon must not use a rough hand — that might break another bone. He must work gently and then bind it carefully. In the same way, when a brother has fallen through carelessness, we must not come at him in a fury, but with meekness work to restore him. Let me offer several strong reasons for cultivating meekness.

First, consider examples of meekness.

First, the example of Jesus Christ. Matthew 21:5: "Behold, your King is coming to you, gentle." Christ was the supreme pattern and model of meekness. 1 Peter 2:23: "While being reviled, He did not revile in return." His enemies' words were more bitter than the gall they offered Him, yet Christ's words were gentler than oil. He prayed and wept for His enemies. He calls us to learn from Him (Matthew 11:29): "Take My yoke upon you and learn from Me, for I am gentle and humble in heart." Christ does not call us (says Augustine) to learn from Him how to work miracles, open blind eyes, or raise the dead — He calls us to learn from Him to be meek. If we do not follow His life, we cannot be saved by His death.

Second, consider the examples of some of the saints who excelled in this grace. Moses was a man of extraordinary meekness. Numbers 12:3: "Now the man Moses was very humble, more than any man who was on the face of the earth." How many injuries he endured! When the people of Israel grumbled against him, instead of erupting in anger, he fell to his knees in prayer for them (Exodus 15:24-25). The text says they grumbled at the waters of Marah — but surely the bitterness of the people's spirits was worse than the bitterness of the water. Yet they could not provoke him to anger, only to prayer. On another occasion, when the people had no water, they quarreled with Moses (Exodus 17:3): "Why did you bring us up from Egypt, to kill us and our children and our livestock with thirst?" — as if saying, If we die here, the blame is on you. Would that not enrage a person? It would have taken the meekness of an angel to endure it. But see Moses's meekness — he did not answer them with a single harsh word. While they were in a storm of anger, he was in a calm. They quarreled; he prayed. David was another outstanding example of meekness. When Shimei cursed David, and Abishai, one of David's bodyguards, wanted to cut Shimei's head off, King David said, "Let him alone and let him curse" (2 Samuel 16:11). And when Saul had wronged and mistreated David, and David had the opportunity to kill Saul while he slept (1 Samuel 26:7, 12), David would not lay a hand on him, but called on God to be his judge (verse 23). Here was a mirror of meekness.

Third, consider examples from the ancient pagans. Their meekness could not properly be called grace, since it did not grow from the root of faith — yet it was admirable in its own way. Pericles, when a man insulted him and followed him all the way home to his gate at night with a stream of abuse, said nothing in reply but simply ordered a servant to light a torch and escort the man safely home. Frederick, Duke of Saxony, whenever he felt angry, would shut himself in his private room and allow no one near him until he had mastered his passion. Plutarch reports that the Pythagoreans had a rule: if they quarreled during the day, they would embrace and make peace before sunset. Cicero, in one of his speeches, reports that Pompey the Great was a man of a gentle disposition. He was so accessible to all who came to him, and so patient in hearing the complaints of the wronged, that he surpassed all the rulers before him. He had such a kind temperament that it was hard to say whether his enemies feared his courage more or his subjects loved his gentleness more. Julius Caesar not only forgave his enemies Brutus and Cassius but promoted them. He considered acts of clemency and meekness his greatest honors. If natural character could rise to this level, should not grace rise higher? Should we allow faith to fall below mere reason? Let us copy these admirable examples.

Second, meekness is a great beauty on a Christian (1 Peter 3:4): "The ornament of a gentle and quiet spirit." How lovely a saint appears in God's eyes when adorned with this jewel! What the psalmist says of praise, I may say of meekness — it is fitting for the righteous. No garment suits a Christian better than meekness, which is why we are told to put it on (Colossians 3:12): "Put on a heart of... humility, gentleness." A meek spirit gives credit to the Christian faith and silences critics. It is the finish that brings out the beauty of holiness and presents the Gospel in its best light.

Third, meekness is the way to become like God. God Himself is meek toward those who provoke Him. How many foul mouths are opened every day against the Majesty of heaven? How people tear at His name, grieve His Spirit, and crucify His Son afresh! They walk about the earth like demons wrapped in flesh — yet the Lord is meek, not willing that any should perish (2 Peter 3:9). How easily God could crush sinners and cast them into hell! Yet He restrains His anger. Though He is full of majesty, He is also full of meekness. In God are joined princely greatness and fatherly gentleness — His scepter of royalty alongside His throne of grace. How this should make us fall in love with meekness! Through meekness we come to bear a likeness to God. It is not our profession that makes us like God — it is our imitation of Him. Where meekness is absent, we fall below humanity. Where it is present, we bear a resemblance to God.

Fourth, meekness reflects a noble and excellent spirit. A meek person is a courageous person — he gains victory over himself. Anger and irritability arise from weakness and lack of self-control. This is why old people and children are often more easily provoked than others. Intense passion signals weakness of judgment. But the meek person who can conquer his own fury is the most powerful and victorious of all. Proverbs 16:32: "He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city." Giving in to passion is easy — it is simply floating along with the current of fallen nature. But to turn against that current, to resist passion, to overcome evil with good — that is true Christian character. This is the kind of spiritual courage and strength of mind that deserves the highest praise.

Fifth, meekness is the most effective way to conquer and soften an enemy's heart. When Saul lay completely at David's mercy and David only cut off the edge of his robe, how Saul's heart was moved by David's meekness (1 Samuel 24:16-17)! "Is this your voice, my son David?" And Saul wept aloud and said to David, "You are more righteous than I, for you have dealt well with me, while I have dealt wickedly with you. When the Lord had delivered me into your hand, you did not kill me." This act of returning kindness for injury melted and softened his enemy's heart. The greatest victory is to overcome an enemy without striking a single blow. Fire goes where a wedge cannot. Gentleness achieves more than force. Anger turns friends into enemies; meekness turns enemies into friends. The meek Christian may find even his opponents speaking well of him. It is reported of Philip, King of Macedon, that when he was told Nicanor was openly insulting him, the king, instead of having him executed as his advisors urged, sent Nicanor a generous gift. This so won the man over that he went about retracting everything he had said against the king and began to praise the king's kindness publicly. Harshness hardens people's hearts. Meekness causes them to soften. 2 Kings 6:22-23 shows that when the king of Israel treated his prisoners of war with hospitality, they were more completely conquered by his meekness than by his sword. The raiding bands of Syria stopped coming into the land of Israel.

Sixth, consider the great promise in the text: the meek shall inherit the earth. This argument may carry weight with those who desire earthly security. Some might object: If I show restraint and forgive, I will lose what is mine and end up with nothing. But God has given His word here: the meek shall inherit the earth. The unmeek person is in a desperate situation. No promise is made to him for either earth or heaven — the only place left is hell. It is the meek who shall inherit the earth.

Objection: How do the meek inherit the earth when they are strangers and wanderers on it (Hebrews 11:37)?

Answer: The meek are said to inherit the earth not because the earth is their greatest inheritance, or because they always possess the largest share of it — but for the following reasons.

First, the meek are inheritors of the earth because, though they may not always hold the largest portion of it, they hold the best title to it. The word 'inherit,' says Ambrose, points to the saints' legal claim to the earth. The saints have the strongest claim, being members of Christ, who is Lord of all. When Adam fell, he lost not only his title to heaven but to the earth as well. It is only by being united to Christ that we fully recover that title. I do not deny that the wicked have a civil right to property established by human law — but they have no sacred right. Only the meek Christian holds a scriptural title to his land. The strongest title is the one held through the head of the estate. The saints hold their right to the earth through their Head, Christ, who is the ruler of the kings of the earth (Revelation 1:5). In this sense, a person who owns only a small plot of land inherits more than one who owns thousands of acres, because his right to it is firmer and more secure.

Second, the meek Christian is said to inherit the earth because he inherits the blessing of the earth. The wicked man has earthly possessions, but not as a gift of God's favor. He has them the way a dog has poisoned bread — they do him more harm than good. A wicked person lives in the world like someone breathing infected air — his very blessings infect him. The richness of the earth will only make his torment fiercer in hell. In that sense, a wicked man can be said not to truly have what he has, because he lacks the blessing that goes with it. But the meek saint enjoys the earth as a token of God's love. The curse and poison have been removed from it for him. Psalm 37:11: "But the humble will inherit the land and will delight themselves in abundant prosperity." On this verse Augustine comments: wicked men may delight in an abundance of livestock and wealth, but the meek person delights in an abundance of peace. Whatever he has, he possesses with inward calm and contentment.

A caution: when it is said the meek shall inherit the earth, this does not mean the earth is all they will inherit — they will inherit heaven as well. If they were to receive only the earth, then (says Chrysostom) how could this be called a blessing? The earth is only the meek person's temporary dwelling. Heaven is their permanent home. Psalm 149:4: "He will beautify the humble with salvation." The meek bring beauty to the Christian faith, and God will adorn them with salvation. Salvation is the destination we all long to reach — it is the full harvest of the soul. The meek are those who will reap this harvest. They will wear the garment of salvation. The meek are lords of the earth and heirs of salvation (Hebrews 1:14).

Seventh, consider the harm that comes from an unmeek spirit. First, nothing opens the door of the heart to the devil and invites his possession more than wrath and anger (Ephesians 4:26-27): "Do not let the sun go down on your anger, and do not give the devil an opportunity." When people give free rein to passion, they let Satan in. The wrathful person has the devil for a companion. Second, passion destroys inner peace. The meek Christian has a deep quiet and harmony in his soul. But passion throws the soul into disorder — it not only clouds reason but disturbs the conscience. A person ruled by passion does not possess himself. It is no wonder those who care so little about keeping peace have no peace of conscience. Anger grieves the Spirit of God (Ephesians 4:30-31), and when the Spirit is grieved, He withdraws. We do not like to stay in smoke-filled rooms. The Spirit of God does not choose to dwell in a heart filled with the fumes of disordered passion.

Eighth, another reason to cool the heat of our hearts is this: all the injuries and unkind treatment we receive from the world do not happen by chance — they are ordered by an all-wise God for our good. Many people are like a foolish dog that snaps at the stone thrown at it, never looking at the hand that threw it — or like a horse that, when spurred by its rider, bites the bridle. If we looked higher than the people who wrong us, our hearts would grow calm and meek. David looked past Shimei's rage (2 Samuel 16:11): "Let him curse, for the Lord has told him to." How wise it would be for Christians to see the hand of God in all the rudeness and unkindness that people show them! Job kept his eyes on God in his suffering, and that made his spirit meek (Job 1:21): "The Lord has taken away. Blessed be the name of the Lord." He did not say, "The Chaldeans have taken away" — he said, "The Lord has taken away." What kept Christ so meek in His suffering? He did not fix His eyes on Judas or Pilate — He looked to His Father (John 18:11): "The cup which the Father has given Me." When wicked people insult and harm us, they are only instruments in God's hand. Who is angry at an instrument?

God has a hand in all the offenses and discourtesies we receive from people — they are only passing on what God permits. And God will turn all of it to our good, if we belong to Him. David said (2 Samuel 16:12): "Perhaps the Lord will look on my affliction and return good to me instead of his cursing today." Often, when God intends to give us some extraordinary blessing, He first prepares us through some significant trial. Just as Moses's hand was leprous before it worked deliverance (Exodus 4:6), God may allow His people to be struck by the curses and insults of others before showering some great blessing on them. Perhaps the Lord will return good to me for this cursing today.

Ninth, a lack of meekness reveals a lack of grace. True grace increases love and moderates anger. Grace is like a file that smooths rough iron — it removes the roughness from a person's spirit. Grace says to the heart what Christ said to the angry sea (Mark 4:39): "Hush, be still." Where grace lives in the heart, it quiets the storm of passion and produces calm. A person in a constant state of rage, giving free rein to wrath and malice, has never yet experienced the true power of grace. Implacability is listed as one of the sins of the pagans (Romans 1:31). A vengeful, bitter heart is not only pagan but diabolical (James 3:14-15): "But if you have bitter jealousy and selfish ambition in your heart... this wisdom is not that which comes down from above, but is... demonic." The ancient serpent spits forth the poison of malice and revenge.

Tenth, if everything said so far is not enough to break this raging, out-of-control temper — then hear this: you are the kind of person God describes as refusing correction. You are in rebellion against His word. Read this and tremble (Isaiah 30:8-9): "Now go, inscribe it on a tablet before them and write it on a scroll, that it may serve in the time to come as a witness forever. For this is a rebellious people, false sons, sons who refuse to listen to the instruction of the Lord." If nothing will calm this wrathful spirit, be aware that God has warned everyone to stay away from you (Proverbs 22:24): "Do not associate with a man given to anger; or go with a hot-tempered man." What a state to be in — that everyone is warned to keep their distance, as someone unfit for human company! Make no friendship with that person, says God. Bring him into your circle, and you have taken a snake to your chest. "With a hot-tempered man you shall not go." Would you walk with the devil? The furious person is possessed by a spirit of wrath.

May all of this help to soften and sweeten the spirits of Christians.

Objection: But it is my natural temperament to be passionate.

First answer: This reasoning is sinful. It secretly places the blame for your sin on God. We learned this from Adam (Genesis 3:12): "The woman whom You gave to be with me, she gave me from the tree, and I ate." Rather than admit his sin, Adam shifted the blame onto God — "the woman You gave me." He was essentially saying: If You had not given me this woman, I would not have eaten. Someone today says the same: It is my nature — this difficult, irritable temperament is the nature God gave me. But you are falsely accusing God. God gave you no such nature. He made human beings upright (Ecclesiastes 7:29). God made you straight. You made yourself crooked. At the beginning, all your emotions — joy, love, anger — were properly ordered, like stars in their correct orbits. But you displaced them and made them run out of course. At first, the emotions were like well-tuned instruments playing in harmony. Sin was the note that threw everything out of tune. Do not pretend that anger is simply your nature. You have only yourself to thank for it. The spring of our nature was pure until sin poisoned it.

Second answer: Is it truly your nature to be fierce and angry? Far from excusing you, that only makes things worse. It is a toad's nature to be poisonous — that is exactly what makes it so repulsive. If a man were brought before a judge for theft and said, "Have mercy on me — it is my nature to steal" — would that be any defense? The judge would say, then you deserve to die even more. Sinner, you need a new nature. Flesh and blood cannot enter the kingdom of God.

How to attain the grace of meekness.

Question: How can I come to possess this excellent grace of meekness?

First answer: Frequently meditate on the meekness of Christ. A student who wants to write well keeps his eyes on the model he is copying.

Second answer: Pray earnestly that God will make your spirit meek. God is called the God of all grace (1 Peter 5:10). Every grace is His to give — so ask Him for this grace of meekness. If one person held the rights to every piece of land in the country, people would petition him for a piece to live on. God holds the rights to all the graces. Let us petition Him. Mercy comes in through the door of prayer. Ezekiel 36:26, 37: "I will also let the house of Israel ask Me to do this for them." Meekness is what we need. Let us send prayer as our agent to heaven to obtain it. And pray in faith — when faith sets prayer in motion, prayer moves God to act. All divine blessings flow to us through the golden channel of prayer.