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 out- ward garb of meekness may, indeed, be Avorn 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 com- pliant, who have not manliness enougli to resent injustice, who do not retaliate when tiiey are wronged simply because they dare not. Similarly, there are those who, when slighted, show no sign of resentment, because tliey are too dull to feel an atti-ont, 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 Avorthy 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 tlie
will of God they accept the provocation or Avrong as discipline, and as an opportunity for showing the Divine s[)irit 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 oi)en to tiie 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 im- pulses of one's 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' (1 Co 13'). It is the self- restraint imposed by love when one is irritated or Slitters a personal wrong. But this gentle and peaceable disposition is not inconsistent with a burning indignation at the injustice and evil con- duct 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 meek- ness 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 (1 P 2^-*). Wiien He was wounded to the heart by the treachery of Judas, and the betrayal Avas sealed by a hypocritical kiss, His answer to the traitor showed how superior He Avas to the natural resent- ment of men : ' Comrade, is it for this that thou art come?' (Mt 26^"). When He hung upon the cross in agony. He Avas so far master of Himself and so deeply moved by compassicm for His enemies, that He found some ground for extenuating their conduct and prayed for their forgiveness. But Avhen the intei'ests of the Aveak and helpless Avere involved (Mt 18*'), Avhen the sacred name of religion Avas ijrofaned (Mt 2P^), and the Kingdom of God Avas thAvarted by those Avho Avere so blind as to imagine they Avere defending it (Mt 23'^'^-), ' the wrath of the Lamb ' flamed on the heads of the Avrong-doers. So far from anger being inconsistent Avith meekness, it is only Avhen meekness is associated Avith it that anger has a jmre moral Avorth. Tlie Avratli of an irascible and violent man is deservedly discounted ; that of a meek man scorches Avhere it falls. Even Avhen it is most vehement, the indignation that is associated Avith meekness is kept Avithin bounds. It is not allowed to degenerate into uncontrollable and self-Avilled passion. Behind its severity there is the moderating poAver of loA'e, Avhich even in the act of shoAving indignation regrets its necessity (cf. Mk ^^).
In the matter of personal Avrongs, meekness is shoAvn in the refusal to retaliate in the spirit of the aggressor. It Avill not requite evil Avitli evil. Much rather Avill it endure the Avrong and yield no room in the heart to the spirit of revenge. The motive for this meek endurance of Avrong is love, Avhich does not suffer us to forget that the Avrong- doer is a brother-man, Avhom Ave should strive to
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MENTAL CHARACTERISTICS 161