As a human attribute, Aristotle defines it as the mean between stubborn anger and that negativeness of character which vs wn- capable of even righteous indignation: according to which it is tantamount to equanimity. Plato opposes it to fierceness or cruelty, and uses it of humanity to the condemned ; but also of the conciliatory demeanor of a demagogue seeking popularity and power. Pindar applies it to a king, md or kind to the citizens, and Herodotus uses it as opposed to anger.
These pre-Christian meanings of the word exhibit two general characteristics. 1. They express outward conduct merely. 2. They contemplate relations to men only. The Christian word, on the contrary, describes an inward quality, and that as re- lated primarily to God. The equanimity, mildness, kindness, represented by the classical word, are founded in self-control or in natural disposition. The Christian meekness is based on humility, which is not a natural quality but an outgrowth of a renewed nature. To the pagan the word often implied conde- scension, to the Christian it implies submission. The Chris- tian quality, in its manifestation, reveals all that was best in the heathen virtue—mildness, gentleness, equanimity—but these manifestations toward men are emphasized as outgrowths of a spiritual relation to God. The méldness or kindness of Plato or Pindar imply no sense of inferiority in those who exhibit them ; sometimes the contrary. Plato’s demagogue is kindly from self-interest and as a means to tyranny. Pindar’s king is condescendingly kind. The meekness of the Christian springs from a sense of the inferiority of the creature to the Creator, and especially of the sinful creature to the holy God. While, therefore, the pagan quality is redolent of se/fassertion, the Christian quality carries the flavor of self-abasement. As to- ward God, therefore, meekness accepts his dealings without
38 WORD STUDIES IN THE NEW TESTAMENT. [Cu. V.
murmur or resistance as absolutely good and wise. As toward man, it accepts opposition, insult, and provocation, as God’s per- mitted ministers of a chastening demanded by the infirmity and corruption of sin; while, under this sense of his own sinfulness, the meek bears patiently “the contradiction of sinners against himself,” forgiving and restoring the erring ina spirit of meek- ness, considering himself, lest he also be tempted (see Gal. vi. 1-5). The ideas of forgiveness and restoration nowhere attach to the classical word. They belong exclusively to Christian meekness, which thus shows itself allied to love. As ascribed by our Lord to himself, see on Matt. xi, 29. Wye. renders “ Blessed be meld men.”
6. Shall be filled (yoprac3jcovrar). A very strong and graphic word, originally applied to the feeding and fattening of animals in a stall. In Apoe. xix. 21, it is used of the filling of the birds with the flesh of God’s enemies. Also of the mul- titudes fed with the loaves and fishes (Matt. xiv. 20; Mark viii. 8; Luke ix. 17). It is manifestly appropriate here as express- ing the complete satisfaction of spiritual hunger and thirst. Hence Wycliffe’s rendering, fulfilled, is strictly true to the orig-
inal. 7. The merciful. See on Luke i. 50.
9. The peacemakers (o/ efpnvomoio/). Should be held to its literal meaning, peace-makers ; not as Wyc., peaceable men. The founders and promoters of peace are meant ; who not only keep the peace, but seek to bring men into harmony with each other. Tynd. renders, the maintainers of peace.
13. Have lost his savour (uwpavd7). The kindred noun (u@pos) means dull, sluggish ; applied to the mind, stupid or silly ; applied to the taste, insipid, flat. The verb here used of salt, to become insipid, also means to play the fool. Our Lord refers here to the familiar fact of salt losing its pungency and becoming useless. Dr. Thompson (“The Land and the Book”) cites the following case: “ A merchant of Sidon, having
Gx.Ve) MATTHEW. 39