Mateus 5:5

DISCOURSE: 1289
CHRISTIAN MEEKNESS

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

WHILST it is acknowledged on all hands, that Christianity far surpasses all other religions in the sublimity of its doctrines, few are aware how much it excels them also in the purity of its precepts. But we need go no further than to the words before us, to illustrate the superiority of the Christian code above all others. Whatever might assimilate us to ferocious beasts, has been a subject of praise among the heathen world. To contend with enemies, to revenge affronts, to be foremost in deeds of heroism, this has exalted men to deities: but to be of a meek and yielding spirit has been deemed rather an indication of weakness, and a reason for contempt. Yet this is the spirit which our blessed Lord particularly commands, and declares to be intimately connected with true happiness.
In vindication of his assertions, we propose to set before you,

I. The character here specified—

The disposition which distinguishes the persons here spoken of, is not that natural mildness and gentleness with which some are favoured even from the womb: (persons of this description may be as far from true Christian meekness, as others who are of a more violent temper:) but a meekness founded “in poverty of spirit,” and in “mourning for sin,” a fruit of the operation of the Spirit of God upon the soul [Note: Gálatas 5:22.]. To view the Christian in the exercise of this grace, let us look at him,

1. In his conduct towards God—

[He no longer, like others, disputes against the word of God, or murmurs on account of the dealings of his Providence. Whatever God requires, appears, in his eyes, to be right [Note: Salmos 119:128.]: and whatever he does, though for the present it may be dark and inexplicable, is considered as wise and good. He dares not on any account to “reply against God [Note: Romanos 9:20.].” Instead of objecting to any declaration, command, or threatening, as “an hard saying,” he “trembles at it [Note: Isaías 66:2.];” and receives it with meekness as an engrafted word, “able to save his soul [Note: Tiago 1:21.].” He may have many and great trials; but instead of “fretting against the Lord,” he bows with humble submission, saying, “Not my will, but thine be done.” “He is dumb, and openeth not his mouth,” from the consideration that it is done by a loving and gracious Father [Note: Salmos 39:9.]

2. In his conduct towards men—

[He is courteous. If in his unconverted state he has been rough, severe, and harsh, he will not appear to the same advantage as one whose temper and habits have been mild: but the operation of divine grace will be more conspicuous in him, by reason of the greatness of the change that has been produced. He is become a new man: all around him discern and feel the difference: as a husband, he is more tender; as a father, more kind; as a master, more gentle; as a member of society, more engaging. He is modest, affable, easy of access, and amiable in the whole of his deportment. There is nothing of an overbearing disposition in him, but a willingness that others should think and act for themselves as well as he. This is his character, as described by the pen of an inspired writer: he is “no brawler, but gentle, shewing all meekness to all men [Note: Tito 3:2.].”

He is patient. Many in their natural state are so irritable, that it is impossible to please them long together: they are like the sea, tossed and agitated by every breath of wind. Not so the person who has attained the character in the text. We say not, that he never speaks unadvisedly with his lips; for even Moses, the meekest of the human race, transgressed in this particular [Note: Salmos 106:33.]; and, if a man so bridled his tongue, as never in any instance to offend in word, he would be altogether perfect [Note: Tiago 3:2.]. But the Christian has attained such a measure of self-government, as “not to be easily provoked.” He is “slow to wrath, knowing that the wrath of man worketh not the righteousness of God [Note: Tiago 1:19.].” He accounts it “his glory to pass over a transgression [Note: Provérbios 19:11.].” Where the offence committed is of such a nature as to require an expression of his displeasure, he endeavours so to guard his anger, so to temper it with love and pity; and so to restrain it both in measure and duration, that he may fulfil the precept, “Be angry, and sin not [Note: Efésios 4:26.].” He is particularly on his guard in relation to religious controversy. If his sentiments are represented as erroneous and absurd, instead of yielding immediately to vehemence and invective, he will “give a reason of the hope that is in him with meekness and fear [Note: 1 Pedro 3:15.];” and will “instruct in meekness them that oppose themselves, if God peradventure may give them repentance to the acknowledging of the truth [Note: 2 Timóteo 2:25.].” If, on the other hand, it falls to his lot to reprove a fallen brother, he will endeavour to “restore such an one in the spirit of meekness, considering himself, lest he also be tempted [Note: Gálatas 6:1.].”

He is forgiving. He may receive injuries like other men: but he will not resent them as others do. He knows that he is “not to recompense evil for evil unto any man,” but rather to “heap coals of fire on the head of his enemies,” if by any means he may at last melt them into love: “instead of being overcome of evil, he strives with all his might to overcome evil with good [Note: Romanos 12:17.].” The rule to which he endeavours to conform, is that which is laid down by our blessed Lord; (and who might so well require it of us, seeing that he himself exemplifies it so wonderfully towards all his people?) it is that of forgiving, not once, or seven times merely, but seventy times seven [Note: Mateus 18:21.]. In this indeed he labours to resemble Christ himself, “forbearing and forgiving others, even as Christ hath forgiven him [Note: Colossenses 3:13.].” He does not, it is true, receive to his bosom a person who is so constantly offending; nor is it necessary that he should, till the person himself be renewed in the spirit of his mind: but he will so far forgive, as to bear not the smallest ill-will towards him, but to be really glad of any opportunity to do him good.]

Such, though in different degrees, is the true Christian. All do not attain the same eminence in these virtues; but all are distinguished for them in proportion to the grace they have received; nor can any man be accounted a true Christian, unless he have “the ornament of a meek and quiet spirit, which is in the sight of God of great price [Note: 1 Pedro 3:4.].”

If such a man is distinguished in the character he sustains, he is no less so in,

II.

The blessedness he enjoys—

The New Testament encourages us principally by a hope of spiritual blessings: yet it sometimes gives us reason to expect also such as are temporal [Note: 1 Timóteo 4:8; Mateus 6:33.]. That the promise here given to the meek is temporal, appears from the passage in the Psalms, from whence it is quoted [Note: Salmos 37:11.]: and it is indeed fulfilled to every one that answers to the character in the text.

1. He has fewer occasions of disquietude than others—

[Others, in addition to the common calamities of life, create trouble to themselves by their ungoverned tempers. When all would be peaceable and tranquil, they by their “grievous words stir up anger [Note: Provérbios 15:1.].” As, to a man in a fever, every posture is uneasy, every food insipid, every office troublesome; so, to an impatient fretful man, every thing becomes a source of trouble and vexation. Both the one and the other are ready to think that people are in league, as it were, against them: but the disease is within themselves; and it is the soreness of their own flesh, not the hardness of the touch, that is in reality the source of their pain. But the man that is truly meek, cuts off, instead of multiplying, occasions of pain. By kindness and courtesy he disarms his adversary; and “by his soft words, he turneth away wrath [Note: Provérbios 15:1.].” If he has himself inadvertently done wrong, he freely acknowledges his fault; and thus, by yielding, pacifieth even great offences [Note: Eclesiastes 10:4.].” If he have received an injury, the same disposition leads him to accept an acknowledgment, and not to insist on all the reparation which perhaps he might be justified in requiring. In many cases, he turns away his eyes from the evil that is done, and lets it pass unnoticed. In this manner he is kept from a thousand disputes which agitate others, and passes through life with half the troubles that vex and harass the world around him,]

2. He is less affected by those which do occur—

[The sturdy oak has often its branches broken off by a storm, or perhaps is torn up by the roots, whilst the supple reed sustains no injury at all. Thus the meek submissive Christian bears up under those trials which the stoutest of ungodly men would be unable to endure. He receives them as from the hand of God, and says, “Shall a living man complain, a man for the punishment of his sins [Note: Lamentações 3:39.]?” “I will bear the indignation of the Lord, because I have sinned against him [Note: Miquéias 7:9.].” Even when men are the immediate causes of his troubles, he still looks, through the second causes, unto God the first cause of all; and says with Job, “The Lord gave, and the Lord hath taken away; blessed is the name of the Lord [Note: Jó 1:15; Jó 1:17; Jó 1:21.]!” How different is the state of such a man from one, who, “like a wild bull in a net,” foams and bellows with impotent unavailing rage! The world is not like the same place to the two characters: to the one it is as the confines of hell; to the other, the portico of heaven.]

3. He is more tranquil in his own mind—

[This necessarily arises from the two preceding considerations: but it is true in another point of view: the meek person has the testimony of a good conscience, and enjoys the presence of his God; whilst those who arc destitute of that holy disposition, are of necessity unacquainted with these sources of heavenly consolation. As it is not possible for an impenitent unbelieving soul to taste that peace which passeth all understanding; so neither can one who is morose, or irritable, or vindictive: “His sins will hide good things from him, and will separate between him and his God [Note: Isaías 59:2.].

The promise in the text is supposed by many to refer to the land of Canaan; and to that as typical of heaven [Note: τὴν γῆν.]. And certainly in this sense also it is fulfilled to those who are truly meek. Often do they, (and never more than when suffering for righteousness’ sake,) obtain Pisgah views of that promised land; and often are refreshed with the grapes of Eschol, even when most destitute of earthly comforts. In a word, they have a joy with which the stranger intermeddleth not, and which is an earnest and foretaste of their heavenly inheritance [Note: Isaías 29:19.]

Address—

[Let St. Peter be heard in confirmation of all that has been said [Note: 1 Pedro 3:9.]: “Good days” are “a blessing” which God designs us “to inherit:” and a meek demeanour is the means by which we are to obtain it. Let us not, however, put any Christian grace in the place of Christ: it is He, and he alone, that can give us either peace with God, or peace in our own consciences — — — Nevertheless, meekness, as a means, is conducive to happiness: and it is in vain to expect happiness, either in this world or in the next, if we do not attain it. “Who then is a wise man and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom [Note: Tiago 3:13.].”]