Meekness
Meekness was hallowed as a Christian virtue by the beatitude of Mat 5:5, though it is not improbable that our Lords use of the phrase the meek implied the semi-technical connotation of the OT, where they are the godly remnant, often oppressed and nearly always obscure, in opposition to the rich, the men of violence and pride, who dominated the society of Israel in the ages of warfare, defensive and offensive. Christs own character (Mat 11:29) was the immortal witness of His sympathy with the saint, who was downtrodden, misunderstood, and persecuted, and who endured contradiction with courage and patience. Christ Himself is the Christian law, and His moral pre-eminence was the ground of His claim to human obedience; but in calling upon the race to take His yoke, He speaks as One meek and lowly of heart, i.e. as One who had Himself mastered self-will, especially in the form of the restless desire for distinction and eminence, and had subordinated His nature to the love which seeketh not its own, but the things of others (cf. J. R. Seeley, Ecce Homo11, 1873, ch. xv.). Thus, the meekness which He blessed and taught by His own conduct was the self-conquest which rendered Him indifferent to the glamour of external conditions such as wealth, ease, fame, and sovereignty, by which even the greatest minds have been dazzled; and further, it was opposed to the spirit of resentment, hatred, and pride, which is often the product of contumely, pain, unjust suffering, and obscurity. For the application of this principle to slavery in the Christian economy of life, see article Slave, Slavery.
In apostolic literature the word meekness (, also found in the form or , and , only in 1Ti 6:11 and Ign. ad Trall. viii. 1) is of frequent occurrence. St. Paul uses it eight times and the Apostolic Fathers about a dozen. In 1Co 4:21 it is linked with love, and indicates the forgiving spirit which has abandoned stern measures; in 2Co 10:1 with , and is used of Christ in a memorable phrase; in Gal 5:23 it is one of the fruits of the Spirit and in Gal 6:1 is applied to the kindly treatment of an offender; in Eph 4:2 the context suggests the gentleness of patience (cf. Col 3:12, 2Ti 2:25, and Tit 3:2). In Jam 1:21 it refers to the attitude of humble receptivity, and in Jam 3:13 is a quality of Christian wisdom. In 1Pe 3:15 it is united with as a safeguard against the calumny with which the opponents of Christianity pursued the believer.
In 1 Clem. xxi. 7 and xxx. 8 we find it allied with (cf. Diog. vii. 4), and in lxi. 2 with ; in Ep. Barn. xx. 2 it stands side by side with (cf. Did. v. 2). In Ign. ad Trall. iii. 2 it is described as the power of the bishop, and later on, in iv. 2, as the weapon which is to destroy the ruler of this world (cf. ad Polyc. ii. 1 and vi. 2). Hermas (Mand. v. ii. 6) links it with (cf. 1Pe 3:4; 1Pe 3:1 Clem. xiii. 4, where the corresponding adjectives are used, the former being defined by Bengel as mansuetus, one who does not cause disturbance, the latter as tranquillus, one who bears calmly the disturbances of others) and (ib. XII. iii. 1) with .
Thus, it would appear that the ideas of patience under injury, the forgiving spirit, peaceableness of disposition and life, and gentleness toward the erring enter into the use of the word in apostolic and sub-apostolic literature.
R. Martin Pope.
Fuente: Dictionary of the Apostolic Church
MEEKNESS
A temper of mind not easily provoked to resentment. In the Greek language it is quasi, facilis, sasiness of spirit, and thus it may be justly called; for it accommodates the soul to every occurrence, and so makes a man easy to himself, and to all about him. The Latins call a meek man mansuetus, qu. manu assuetus, used to the hand; which alludes to the taming and reclaiming of creatures wild by nature, and bringing them to be tractable and familiar, Jam 3:7-8 : so where the grace of meekness reigns, it subdues the impetuous disposition, and learns it submission and forgiveness. It teaches us to govern our own anger whenever we are at any time provoked, and patiently to bear the anger of others, that it may not be a provocation to us. The former is its office, especially in superiors; the latter in inferiors, and both in equals, Jam 3:13.
The excellency of such a spirit appears, if we consider that it enables us to gain a victory over corrupt nature, Pro 16:32; that it is a beauty and an ornament to human beings, 1Pe 3:4; that it is obedience to God’s word, and conformity to the best patterns, Eph 5:1-2. Php 4:8. It is productive of the highest peace to the possessor, Luk 21:19. Mat 11:28-29. It fits us for any duty, instruction, relation, condition, or persecution, Php 4:11-12. To obtain this spirit, consider that it is a divine injunction, Zep 2:3. Col 3:12. 1Ti 6:11. Observe the many examples of it; Jesus Christ, Mat 11:28; Abraham, Gen 13:1-18 : Gen 16:5-6; Moses, Numb. 12: 3; David, Zeck. xiil 8. 2Sa 16:10; 2Sa 16:12. Psa 131:2; Paul, 1Co 9:19. How lovely a spirit it is in itself, and how it secures us from a variety of evils. That peculiar promises are made to such, Mat 5:5. Is. 66: 2. That such give evidence of their being under the influence of divine grace, and shall enjoy the divine blessing, Is. 57: 15.
See Henry on Meekness; Dunlop’s Ser. vol. 2: p. 343; Evan’s Ser. on the Christian Temper, ser. 29; Tillotson on 1Pe 2:21; and on Mat 5:44; Logan’s Sermons. vol. 1: ser. 10; and Jortin’s Sermons, ser. 11, vol. 3:
Fuente: Theological Dictionary
meekness
The virtue which moderates anger, checking its disorderly effects. It is reducible to temperance. In a wider sense it controls every disorderly affection leading one to resent another’s action. Saint James sees in it the general purification of soul required for the practise of the Gospel precepts already accepted by faith.
Fuente: New Catholic Dictionary
Meekness
(, ), a calm, serene temper of mind, not easily ruffled or provoked to resentment (Jam 3:7-8). Where the great principles of Christianity have disciplined the soul, where the holy grace of meekness reigns, it subdues the impetuous disposition, and causes it, trusting in God, both to submit and to forgive. It teaches us to govern our own anger whenever we are at any time provoked, and patiently to bear’ the anger of others, that it may not be a provocation to us. The former is its office, especially in superiors; the latter in inferiors, and both in equals (Jam 3:13). The excellency of such a spirit appears, if we consider that it enables us to gain a victory over corrupt nature (Pro 16:32); that it is a beauty and an ornament to human beings (1Pe 3:4); that it is obedience to God’s word, and conformity to the best patterns (Eph 5:12; Php 4:8). It is productive of the highest peace to the professor (Luk 21:19; Mat 11:28-29). It fits us for any duty, instruction, relation, condition, or persecution (Php 4:11-12). To obtain this spirit, consider that it is a divine injunction (Zep 2:3; Col 3:12; 1Ti 6:11). Observe the many examples of it: Jesus Christ (Mat 11:28), Abraham (Genesis 13; Gen 16:5-6), Moses (Num 12:3), David (Zec 12:8; 2Sa 16:10; 2Sa 16:12; Psa 131:2), Paul (1Co 9:19). Note how lovely a spirit it is in itself, and how it secures us from a variety of evils; that peculiar promises are made to such (Mat 5:5; Isa 66:2); that such give evidence of their being under the influence of divine grace, and shall enjoy the divine blessing (Isa 57:15). See Henry, On. Meekness; Dunlop, Sermons, 2:434; Evans, Sermons on the Christian Temper, ser. 29; Tillotson, Sermon on 1Pe 2:21, and on Mat 5:44; Logan, Sermons, vol. i, ser. 10; Jortin, Sermons, vol. iii, ser. 11.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Meekness
a calm temper of mind, not easily provoked (James 3:13). Peculiar promises are made to the meek (Matt. 5:5; Isa. 66:2). The cultivation of this spirit is enjoined (Col. 3:12; 1 Tim. 6:11; Zeph. 2:3), and is exemplified in Christ (Matt. 11:29), Abraham (Gen. 13; 16:5, 6) Moses (Num. 12:3), David (Zech. 12:8; 2 Sam. 16:10, 12), and Paul (1 Cor. 9:19).
Fuente: Easton’s Bible Dictionary
MEEKNESS
In the Bible, meekness is so closely linked with humility, gentleness and kindness that the reader may have difficulty distinguishing between them. Together they represent a quality of human nature that was found perfectly in Jesus Christ (2Co 10:1), and that is desirable in all those who follow him (Eph 4:1-2).
There is nothing weak or colourless about meekness. It is the very opposite of all that is self-centred, and therefore is a quality of strength. It enables people not merely to be patient when suffering unjust criticism or persecution, but to be positively forgiving (Col 3:12-13; Tit 3:2; see PATIENCE). The meek do not demand revenge, but leave the matter in Gods hands (Num 12:1-3; Num 16:4-5; 1Pe 2:20-23). They do not insist upon their rights, but when circumstances arise where they are forced either to defend themselves or correct opponents, they do so with gentleness (2Ti 2:25; 1Pe 3:15).
Jesus is the perfect example of meekness. He never made a show to attract praise for himself, and never damaged the faith of even the weakest believer (Mat 12:19-20; Mat 18:5-6; Mat 21:5). Yet he never hesitated to denounce cruelty, pride, injustice and hypocrisy, even when it made him unpopular (Mat 15:7-14; Mat 21:12-13; Mat 23:13; Mat 23:33). He submitted to his Father and willingly served the needy around him (Mat 20:28; Joh 5:30), and he expected others to do likewise. As the meek and gentle one, he accepted the burden of sin on behalf of repentant sinners. At the same time he demanded that they accept his lordship in their daily lives (Mat 11:28-30; cf. Psa 25:8-10).
Meekness is a characteristic of life in Christs kingdom (Mat 5:5); therefore, those who enter that kingdom must exercise meekness (Mat 20:25-26). They will learn to do this as the indwelling Spirit of God changes them into the likeness of Christ and produces the quality of meekness in them (Gal 5:22-23; Php 2:3-5). (See also HUMILITY.)
Fuente: Bridgeway Bible Dictionary
Meekness
MEEKNESS
1. The quality defined.The Christian virtue of meekness has suffered the misfortune of being seriously misunderstood. In the popular mind it has been so conceived as to forfeit the right to be considered a virtue at all, being regarded as the equivalent of weak compliancethe temper of one devoid of manly vigour, who tamely allows himself to be slighted and injured without protest or resistance. That this conception is a caricature of meekness, is apparent in view of Christs Beatitude (Mat 5:5); for not only is it incredible that our Lord should have pronounced a blessing on those of feeble character, but the nature of the promise attached to the Beatitude implies that in some sense meekness is a strong and victorious quality. Whatever it be, we must presume it to be a virtue replete with energy, robust and manly, the very opposite of everything that is weak. Otherwise Christs words are reduced to an absurdity.
In the NT use of the word, meekness (, ) is commonly interpreted as meaning gentleness of disposition, peaceableness of temper in the face of provocation and wrong. It is the spirit of one who is not easily provoked, but keeps under control the natural instinct to assert oneself and to retaliate. It is the opposite of irascibility and the spirit of revenge. That is to say, it is conceived as a disposition restricted in its exercise to a mans relation with his fellow-men. But in reality meekness has a deeper and wider significance. It is, to begin with, a disposition towards God, the humble submission to the Divine will, the quiet acceptance of the discipline of life as coming from One who in infinite wisdom and love directs the destinies of men. This is made clear by the Biblical history of . In the LXX Septuagint , is most frequently employed as the translation of one who bows himself down in lowliness beneath the hand of God. The are the class of afflicted ones who accept their sorrows without murmuring, and yield themselves in trust and in hope to the will of God. When Jesus pronounced His blessing on the meek, it was this class of humble, uncomplaining, God-fearing sufferers that He had in view. His appropriation of the words in Psa 37:11 is conclusive proof of that. That the meek of the Beatitude have so often been exclusively conceived as those who are peaceable and unvindictive in their dealings with their fellow-men, is due to the fact that the Greek conception of * [Note: See, for the Greek conception of , Aristotle, Nic Eth. iv. 7.] has governed the interpretation, instead of the conception represented by the underlying Hebrew word. At the same time, this common interpretation of is not to be rejected as alien to the NT meaning. The attitude of humble submission to the will of God carries with it of necessity a disposition of gentleness and forbearance towards men who are harsh and provocative in their dealings, not only because they are to be regarded as the instruments of the Divine discipline, but because only through the loving restraint of angry and vindictive feelings can the gracious will of God be done in human relationships. The primary significance of meekness is the calm and trustful acceptance of Gods will, when it is adverse, as meaning our good; but this involves in regard to our fellow-men the quiet and patient endurance of scorn, annoyance, and opposition.
2. Meekness in relation to God.Regarded as the submissive attitude of the soul towards God, meekness has its root in a humble, childlike faith. To use the words of Gregory of Nyssa, humility is the mother of meekness. Humility and meekness are kindred virtues; hence they are often mentioned together (Eph 4:2, Col 3:12, cf. Mat 11:29). Humility is the souls attitude induced by a proper sense of ones creaturely weakness, ignorance, and unworthiness in presence of the Most High; meekness is the attendant disposition, born of humility, which constrains the soul to bow without complaining before the will of God in the hard and perplexing experiences of life. The soul that thus bows meekly beneath the Divine discipline is not open to the reproach of feebleness or insensibility; it is meek, not because it is too callous to feel the pain of sorrow and misfortune or too spiritless to protest against it, but because it bends in lowly and childlike trust before the unsearchable wisdom and love of God. Where there is faith in the universal operation of the all-wise love of God, meekness shows itself in the unmurmuring surrender to the Divine will and in the patient endurance of that will. And from this attitude towards God there flows the blessing of peace. Meekness is the channel by which the gracious love of God is communicated to the soul as waters of refreshment and rest. This is the truth taught under a different figure in Mat 11:29. Meekness is the easy yoke of Jesus which enables the weary and heavy-laden to bear the discipline laid upon them without chafing and complaining. Amid outward conditions which are hard and oppressive, they who like Jesus are meek and lowly of heart, who bow before God with a profound sense of His infinitely wise and perfect will, find rest unto their souls; they are freed from that inward restiveness and discontent which aggravate the outward burden and wear away the strength. Not only is meekness a strong and heroic quality which curbs the natural impulse to fume and rebel against Gods will, but it is the means whereby the soul is reinforced by a Divine power to endure lifes discipline with courage.
Meekness before God is, then, the natural ethical outcome of humble faith in the Divine Father who in unerring wisdom and holy love orders the life of men. It is seen in its crowning manifestation in Jesus Christ (cf. 2Co 10:1), for whom alike in the tasks which He undertook and in the sorrows which He bore the Fathers will was supreme. When faithfulness to His mission brought upon Him unmerited suffering, He endured it in meekness, assured that it was Gods holy will for Him. That His meekness was not merely a passive virtue, but one that was pervaded by a moral vigour and strength of purpose, is made clear by the conflict in Gethsemane. In the prayer of lowly submission, Not my will but thine be done, we see the meekness of Jesus, in respect of Gods dealings with Him, in its Divinest light. The agony and the bloody sweat, the prayer, If it be possible, let this cup pass away from me, not only set in vivid relief the moral grandeur of Christs willing acceptance of His Fathers will, but they show with convincing power that true meekness is not the easy outcome of insensibility or tameness of spirit, but the victory of a strong nature over personal desires which conflict with the will of God.
3. Meekness in relation to men.When we think of meekness in regard to the wrongs and opposition of men, we find that it is characterized by the same heroic qualities and is attended by similar blessed results. It is a virile and noble thing. The outward garb of meekness may, indeed, be worn by men in whom there are none of the robust and gracious qualities which make true meekness so worthy of admiration and honour. There are those who, by natural disposition, are timid and compliant, who have not manliness enough to resent injustice, who do not retaliate when they are wronged simply because they dare not. Similarly, there are those who, when slighted, show no sign of resentment, because they are too dull to feel an affront, or because they are controlled by feelings of scorn or by considerations of self-interest and policy. Of none of these can it be said that he is meek, nor does his conduct deserve our admiration. True meekness, which is worthy of all honour, is seen only in those who, with an acute sense of wrong, control the natural impulse to show anger and to retaliate, not from fear, or pride, or policy, or scorn of others, but because in obedience to the will of God they accept the provocation or wrong as discipline, and as an opportunity for showing the Divine spirit of patience and love. The meek man is not quick-tempered or vindictive, because, swayed by feelings of benevolence and love, he remains master of himself. Where there is no love, there is no meekness. Meekness is the power of love to quell the ebullition of anger, to restrain the violent and hasty temper (Martensen). The irritation may be keenly felt; the temptation to retaliate may be very strong; but love keeps the upper hand and imposes calmness and self-restraint. It follows from all this that true meekness is not open to the contemptuous charge, so often brought against it, of softness and mean-spiritedness. It is a strong quality, for it means victory over the hot desire to retaliate; it is a gracious quality, for it means love triumphing over the selfish and self-assertive impulses of ones nature, in its anxiety to avoid the embittering of friendly relations and to subdue ill-feeling by gentleness and kindness.
Meekness, then, is an expression of the love which is not easily provoked (1Co 13:5). It is the self-restraint imposed by love when one is irritated or suffers a personal wrong. But this gentle and peaceable disposition is not inconsistent with a burning indignation at the injustice and evil conduct of men, when wider interests are concerned. The meek man is not bound over to keep the peace at any price. Meekness does not mean incapacity for indignation. When the interests of the Divine Kingdom are at stake, in the face of flagrant and defiant wrongdoing, the duty of the meek is not silence and self-repression, but indignant and active opposition to evil. Indignation has a vastly greater moral value and influence when it proceeds from one who in personal matters endures provocation with calmness and self-restraint. It is the meekness of Jesus that makes His anger so terrible. When He was subjected in His own person to insult or wrong, He bore it with patience and with compassion on those who wronged Him (1Pe 2:23). When He was wounded to the heart by the treachery of Judas, and the betrayal was sealed by a hypocritical kiss, His answer to the traitor showed how superior He was to the natural resentment of men: Comrade, is it for this that thou art come? (Mat 26:50). When He hung upon the cross in agony, He was so far master of Himself and so deeply moved by compassion for His enemies, that He found some ground for extenuating their conduct and prayed for their forgiveness. But when the interests of the weak and helpless were involved (Mat 18:6), when the sacred name of religion was profaned (Mat 21:12), and the Kingdom of God was thwarted by those who were so blind as to imagine they were defending it (Mat 23:13 ff.), the wrath of the Lamb flamed on the heads of the wrong-doers. So far from anger being inconsistent with meekness, it is only when meekness is associated with it that anger has a pure moral worth. The wrath of an irascible and violent man is deservedly discounted; that of a meek man scorches where it falls. Even when it is most vehement, the indignation that is associated with meekness is kept within bounds. It is not allowed to degenerate into uncontrollable and self-willed passion. Behind its severity there is the moderating power of love, which even in the act of showing indignation regrets its necessity (cf. Mar 3:5).
In the matter of personal wrongs, meekness is shown in the refusal to retaliate in the spirit of the aggressor. It will not requite evil with evil. Much rather will it endure the wrong and yield no room in the heart to the spirit of revenge. The motive for this meek endurance of wrong is love, which does not suffer us to forget that the wrong doer is a brother-man, whom we should strive to win to penitence and friendly relations by patience and forbearance (Gal 6:1, 2Ti 2:25, Tit 3:2).
Whether there should be any bounds to this acceptance of personal wrong is a question which has been brought into great prominence in our day by the teaching of Tolstoi. According to the Russian moralist, who has preached with great power the Quaker doctrine of non-resistance to evil, the old right of requital was abolished by Christ; not only should there be no private retaliation against wrong, but there should be no recourse to any legal tribunal when one has suffered injury or injustice. The law of non-resistance in Tolstois view is absolute; when we are wronged, we should suffer meekly in the hope that through our meekness evil will be overcome of good. Against this interpretation of the law of Christ in an absolute sense we have to set not only Christs own example, when in the sacred name of justice He challenged the man who smote Him at the bar of judgment (Joh 18:23), but also the whole tenor of the Christian law. When Jesus, in inculcating meekness and love to our enemies, said, Resist not evil (Mat 5:39), the context shows that He was not laying down a law which should be rigidly interpreted according to the letter, but that He was requiring a new spiritthe spirit of forbearance and love in dealing with those who wrong us. Christs aim in requiring meekness of His followers was a moral aimthe furtherance of the Divine Kingdom, the lessening of the amount of evil in the worlda result which the meek endurance of wrong often brings with it in the disarming of enmity and in the quenching of the fires of ill-will, whereas retaliation adds to the evil and inflames the bitterness that already exists; but when it has become clear that forbearance and patience with a wrong-doer only confirm him in his evil courses, Christian love not only does not forbid but actually requires, in the interest both of public righteousness and of the wrongdoer himself, recourse to a civil tribunal that requital may be given. So long as there is any reasonable hope that meek endurance of wrong will turn the wrongdoer to a better frame of mind, we should be willing to suffer injustice; but when that hope has proved itself vain, there is nothing inconsistent with the spirit of meekness and Christian love in securing that justice shall be done and evil defeated by the procedure of civil law.
4. The dominion of meekness.Meekness, though feeble to all outward seeming, is a world-conquering principle (Tholuck). Blessed are the meek, Christ said, for they shall inherit the earth. To inherit the earth (or, rather, the land) was originally the formula for the Israelitish possession of the Promised Land (Gen 15:7, Deu 4:38). In OT times, however, it had already, as in Psa 37:9; Psa 37:11, become a symbolic expression for the totality of Divine blessing and Messianic happiness (Holtzmann). On the lips of Jesus the phrase has a spiritual significance; it expresses the highest good along with the collateral idea of world-wide influence. The inheritance of the earth by the meek does not come through outward possession, but by spiritual sovereignty. The meek, in accepting Gods will in His disciplinary dealing with them, are not in bondage to earthly things, but are their true masters. They derive from life the highest good that it can bestow. They who rebel against the appointments of Providence miss the real gains of life. Only when the conditions of life are seen to be instinct with spiritual significance and intention as the expression of Gods will, do they yield up the purest blessings that are hidden in them, and become the means of inward enrichment (cf. 1Ti 6:6). Further, they who are meek under provocation and wrong have a large spiritual dominion. They are the true rulers of men. Human hearts are won only by gentleness and love. Gods Kingdom on earth grows not by requiting evil with evil, but by overcoming evil with good. That is the sovereignty of the Cross. And the future is with the meek. They are destined to have a world-wide dominion. Because God reigns and they accept and do the will of God, they are on the winning side. Meekness will one day claim the whole earth for its own, when men, conquered by the meek endurance of the Cross, bow humbly before God and live together in peace and brotherhood.
Literature.Trench, NT Synonyms, 142 ff.; Comm. on Mat 5:5; works on the Sermon on the Mount (Tholuck, Dykes, Gore, Boyd-Carpenter, etc.); art. Sermon on the Mount in Hasting’s Dictionary of the Bible , Ext. Vol. 19 (Votaw); Sermons by MacLaren (The Beatitudes), Leckie (Life and Religion [excellent]), Channing (Self-Denial), etc.; Tholuck, Hours of Christian Devotion, 378 ff.; Martensen, Christliche Ethik, Spec. Th. i. 307 ff.; Moulton, Expos. Aug. 1906; Tolstoi, My Religion, and The Kingdom of God is within you.
A. F. Findlay.
Fuente: A Dictionary Of Christ And The Gospels
Meekness
MEEKNESS.In the earlier literature of revelation meekness is simply an excellent virtue. Moses is described as very meek, above all the men which were upon the face of the earth (Num 12:3), and his character illustrates the Hebrew ideal of meekness in those days. There was no weakness or cowardice about him. He was a still, strong man, patient and pitiful. Subsequently the word acquired a peculiar significance. In the days of Israels conflict the men of pride and violence came to the front, while the godly were thrust into the background, contemned and oppressed (cf. Psa 10:2; Psa 10:8-10). Thus rich and wicked came to be synonymous (Isa 53:9); and corresponding to these there was a group of terms: meek, humble (or lowly), poor, needy. In our Lords time these terms denoted the godly remnant in Israel, those who, despised by the rulers, lived devout lives in obscure corners, nourishing their faith on the Scriptures, and waiting for the consolation of Israel (Luk 2:25; Luk 2:38), the blessed Advent of the Messiah. And, just as the Psalmists and Prophets had sympathized with the Lords hidden ones and promised them deliverance (Psa 9:12; Psa 9:18; Psa 10:12-18; Psa 37:11 [cf. Mat 5:5] Psa 72:2; Psa 72:4, Isa 11:4), so Jesus was their champion. He called them blessed (Mat 5:3-12), and He took His place by their side, Himself meek and lowly (Mat 11:29), the homeless Son of Man, despised and rejected of men. He shared their humility that they might share His glory.
David Smith.
Fuente: Hastings’ Dictionary of the Bible
Meekness
meknes (, anawah; , praotes, , prautes): Meekness in the Old Testament (anawah, anwah) is from anaw, suffering, oppressed, afflicted, denoting the spirit produced under such experiences. The word is sometimes translated poor (Job 24:4, the Revised Version margin meek; Amo 8:4); humble (Psa 9:12, Psa 9:18, the Revised Version margin meek); lowly (Pro 3:34; Pro 16:19, the Revised Version (British and American) poor, margin meek). It is generally associated with some form of oppression. The meek were the special objects of the Divine regard, and to them special blessings are promised (Psa 22:26, The meek shall eat and be satisfied; Psa 25:9, The meek will he guide in justice; and the meek will he teach his way; Psa 37:11, The meek shall inherit the land; Psa 147:6, Yahweh upholdeth the meek; Psa 149:4, He will beautify the meek with salvation, the Revised Version margin victory; compare Isa 11:4; Isa 29:19; Isa 61:1, Yahweh hath anointed me to preach good tidings unto the meek, the Revised Version margin poor; Zep 2:3; Psa 45:4, because of (the Revised Version margin in behalf of) truth and meekness and righteousness). Of Moses it is said he was very meek, above all the men that were upon the face of the earth, notwithstanding the Divine revelations given him, and in the face of opposition (Num 12:3; compare 2Co 12:1-6). Meekness is ascribed even to Yahweh Himself (2Sa 22:36, Thy gentleness (anawah) hath made me great; compare Psa 18:36 (anwah), the Revised Version margin condescension); men are exhorted to seek it (Zep 2:3, Seek righteousness, seek meekness; compare Pro 15:1; Pro 16:14; Pro 25:15; Ecc 10:4).
In the Apocrypha also meekness holds a high place (Ecclesiasticus 1:27, The fear of the Lord is wisdom and instruction: faith and meekness are his delight, the Revised Version (British and American) in faith and meekness is his good pleasure; Ecclesiasticus 3:19, Mysteries are revealed unto the meek (the Revised Version (British and American) omits); compare 10:14).
Meekness in the New Testament (praotes, prautes) is not merely a natural virtue, but a Christian grace; it is one of the fruits of the Spirit (Gal 5:23). The conception of meekness, as it had been defined by Aristotle, was raised by Christianity to a much higher level, and associated with the commonly despised quality of humility (see under the word). It was the spirit of the Saviour Himself (Mat 11:29): I am meek (praos) and lowly in heart (compare 2Co 10:1, by the meekness and gentleness of Christ); it presupposes humility, flows from it, and finds expression in moderation (see under the word). (See Trench, Syn. of New Testament, 145; Westcott and Hort, The New Testament in Greek, New Testament Lexicon, under the word) Christians are exhorted to cherish it and show it in their relations to one another (Eph 4:2; Col 3:12; 1Ti 6:11; Tit 3:2, showing all meekness toward all men); it ought to characterize Christian teachers or those in authority in instructing (the Revised Version (British and American) correcting, margin instructing) them that oppose themselves (2Ti 2:25); the saving, implanted (the Revised Version margin inborn) word is to be received with meekness (Jam 1:21); a man is to show by his good life his works in meekness of wisdom (Jam 3:13), and to give a reason for the hope that is in him, with meekness and fear (1Pe 3:15).
The interchangeableness of meek with poor, etc., in the Old Testament ought to be specially noted. our Lord’s opening of His ministry at Nazareth (Luk 4:18, He anointed me to preach good tidings to the poor), and His message to John (Mat 11:5, The poor have good tidings preached to them) are in harmony therewith.
Fuente: International Standard Bible Encyclopedia
Meekness
General references
Psa 22:26; Psa 25:9; Psa 37:11; Psa 76:8-9; Psa 147:6; Psa 149:4; Pro 14:29; Pro 15:1; Pro 15:18; Pro 16:32; Pro 17:1; Pro 19:11; Pro 20:3; Pro 25:15; Pro 29:8; Ecc 7:8; Ecc 10:4; Isa 11:4; Isa 29:19; Lam 3:28-30; Amo 3:3; Zep 2:3; Mat 5:5; Mat 5:9; Mat 5:38-42; Luk 6:29; Mat 11:29; Mat 27:13-14; Mar 9:50; Rom 12:14; Rom 12:18; Rom 14:19; 1Co 6:7; 1Co 7:15; 1Co 10:32; 1Co 13:4-5; 1Co 13:7; 2Co 10:1; 2Co 13:11; Gal 5:22-23; Gal 5:26; Gal 6:1; Eph 4:1-2; Phi 2:14-15; Col 3:12-13; 1Th 5:14-15; 2Th 3:5; 1Ti 3:2-3; 1Ti 6:11-12; 2Ti 2:24-25; Tit 2:2; Tit 2:9; Tit 3:2; Heb 10:36; Heb 12:14; Jas 1:4; Jas 1:19; Jas 1:21; Jas 3:13; Jas 3:17-18; 1Pe 2:18-23; 1Pe 3:4; 1Pe 3:11; 1Pe 3:15; Psa 34:14; 2Pe 1:5-7; Jud 1:9
Instances of:
– Abraham
Gen 13:8
– Isaac
Gen 26:20-22
– Moses
Exo 2:13; Exo 14:13-14; Exo 15:24; Exo 16:7-8; Exo 17:2; Num 12:3; Num 16:4-11
– Gideon
Jdg 8:2-3
– Hannah
1Sa 1:13-16
– Saul
1Sa 10:27
– David
1Sa 17:29; 2Sa 16:9-14; Psa 38:13-14; Psa 120:5-7
– Paul
Act 21:20-26; 1Th 2:7; 2Ti 4:16
– The Thessalonians
2Th 1:4
– Job
Jas 5:11
– The angel
Jud 1:9 Humility; Kindness; Patience
Of Jesus
– General references
Isa 42:1-4; Mat 12:19-20; Isa 53:7; Mat 26:47-54 Jesus, The Christ, Humility of
Fuente: Nave’s Topical Bible
Meekness
praotes (G4236) Meekness
epieikeia (G1932) Gentleness, Clemency, Equity
Tapeinophrosyne (G5012) and epieikeia, though related by Clement of Rome, are too distinct to be synonyms. Praotes, however, is a middle term that is related to both words. In the previous section we dealt with its relation to tapeinophrosyne, and in this section we will consider its relation to epieikeia.
The existence of a word like epieikeia shows a high degree of ethical development among the Greeks. Epieikeia refers to the sort of moderation that recognizes that it is impossible for formal laws to anticipate and provide for all possible cases and that asserting legal rights can be dangerous since these rights can be pushed into moral wrongs, so that the highest right (summum jus) can in practice prove to be the greatest injustice (summa iniuria). By not claiming its own rights to the fullest, epieikeia rectifies and redresses the injustices of justice. Thus epieikeia is more truly just than strict justice would have been; it is “just and superior to the just,” as Aristotle said. According to Brandis, “it namely is not what is legally just but what rectifies it.” In Aristotle’s words, epieikeia is “a correction of law where law falls short on account of generalities,” and he contrasted the man who stands up for the last tittle of his legal rights with the epieikes (G1933). Plato defined epieikeia as “a lessening of legalities and advantages.” In a fragment of Sophocles, epieikeia is opposed to “pure justice.” Grotius defined epieikeia as “a correction when law fails on account of generality.” Eugnomosyne is similar to epieikeia but not as closely related to the language of ethics. Epieikeia always refers to drawing back from the letter of the law to preserve its spirit. Seneca emphasized this aspect of epieikeia:”It does not effect less than the just, as it were, but as it really is the most just.” Aquinas asserted: “It is the lessening of punishment when it is proper, of course, and in what respect it is fitting.” Gschel, who often wrote on the relation between theology and jurisprudence, has some excellent material on this subject.
The archetype and pattern of epieikeia is found in God. God does not strictly assert his rights against men. He gives their imperfect righteousness a value it would not have if rigorously judged. He refuses to exact extreme penalties. He remembers our natures and deals with us accordingly. All of these attitudes exemplify God’s epieikeia and require, in turn, epieikeia in our dealings with one another. After being restored, Peter had to strengthen his brethren (Luk 22:32). In the parable, the servant who was forgiven much (Mat 18:23), who experienced the epieikeia of his lord and king, is justly expected to show the same epieikeia to his fellow servant. Epieikeia is often used with philanthropia, hemerotes, makrothymia, anexikakia, and praotes.Some have sought to degrade epieikeia by calling it anandria, the name of the vice that is its caricature.
The distinction between praotes and epieikeia is partially explained by Estius: “Praotes pertains more to the mind, epieikeia however more to outward conduct.” Bengel remarked: ”Praotes is rather an unrestricted virtue, epieikeia is applied more to others.” Aquinas also has an excellent discussion on the similarities and differences of these words. Among other distinctions, Aquinas emphasized two. First, epieikeia always refers to the condescension of a superior to an inferior, something not necessarily implied by praotes. Second, praotes is more passive, and epieikeia is more active; or at least the seat of the praotes is the inner spirit, and the epieikeia necessarily embodies itself in outward acts. According to Aquinas: “They differ from each other inasmuch as epieikeia is a moderation of outward punishment; praotes strictly speaking diminishes the passion of anger.”
Translators from Wycliffe onward have used a variety of words to reproduce epieikeia and epieikes for English readers. Epieikeia occurs on two or three occasions (Act 24:4; 2Co 10:1; Php 4:5). It has been translated “meekness,” “courtesy,” “clemency,” “softness,” “modesty,” “gentleness,” “patience,” “patient mind,” and “moderation.” Epieikes occurs five times in the New Testament (2Co 10:1; 1Ti 3:3; Tit 3:2; Jam 3:17; 1Pe 2:18) and appears in the several versions of the Hexapla as “temperate,” “soft,” “gentle,” “modest,” “patient,” “mild,” and “courteous.” Although “gentle” and “gentleness” are probably the best translations of epieikeia, there is no English equivalent that completely captures epieikeia’s meaning. This accounts for the diversity of translations, in which the sense of equity and fairness that is so strong in the Greek is more or less absent.