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University church of Christ

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Beatitudes: The Strength of "Weakness"
 

by Paul Earnhart

The second basic statement of the beatitudes is that the kingdom of God does not yield itself to the “mighty” who seek to take it by force, but it is easily accessible to the “weak” who yield their cause patiently to God and abandon their own rights for the sake of others. The world in which the beatitudes were first spoken was not a hospitable place for such an idea. Seneca, a prominent first-century Stoic philosopher and brother of Gallio (Acts 18:12), gave expression to the sentiment of his times in the following words: “Pity is a mental illness induced by the spectacle of other people’s miseries....The sage does not succumb to mental diseases of that sort” (Arnold Toynbee, An Historian's Approach to Religion, p. 68). Wholly outside the spirit of His age, Jesus announced the blessedness of the meek, the merciful, the peacemakers and the persecuted. It was not an idea “whose time had come.” It still is not.

“Blessed are the meek” (Matthew 5:5, KJV). In a world of harshness and cruelty, meekness would appear to be a quick way to commit suicide. The violent and self-willed prevail. The meek are summarily run over. The truth is that in the short run this may indeed be so. People that are drawn to the kingdom of God must face this. The gentleness of Jesus did not save Him from the cross. But, ultimately, Jesus teaches us, it is meekness alone that will survive. The challenge for us is to understand what true meekness is.

Meekness is not a natural disposition. It is not an inborn mildness of temperament. It is not the obsequious behavior of a slave whose powerless station forces him to adopt a servile manner which he despises and would abandon at the first opportunity. Meekness is an attitude toward God and others which is the product of choice. It is a disposition held by a steely moral resolve at a time when one may have the power, and the inclination, to behave otherwise.

Meekness is not an indifference to evil. Jesus endured with much patience the assaults made on Him, but He was strong to defend His Father’s name and will. He hated iniquity as much as He loved righteousness (Hebrews 1:9). Moses was the meekest of men when it came to abuse offered to him (Numbers 12:3), but his anger could burn hot against irreverence offered to God (Exodus 32:19). The meek man may endure mistreatment patiently (he is not concerned with self-defense) but he is not passive about evil (Romans 12:9). There is in him a burning hatred for every false way (Galatians 1:8-9; Psalm 119:104).

Meekness is not weakness. There is no flabbiness in it. The one who had 72,000 angels at His command (Matthew 26:53) described Himself as “gentle and lowly in heart” (Matthew 11:29). The depth of meekness in a man may indeed be gauged in direct proportion to his ability to crush his adversaries. Jesus was not meek because He was powerless. He was meek because He had His immense power under the control of great principles—His love for His Father (John 14:31) and His love for lost men (Ephesians 5:2). It would have been far easier for Him to have simply annihilated His foes than to patiently endure their abuse. He took the hard road.

The meekness of the Son of God is powerfully demonstrated in His attitude toward the privileges of His station (“who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself,” (Philippians 2:6-7 ASV), and in His submission to His Father “though He was a Son, yet He learned obedience by the things which He suffered,” (Hebrews 5:8). He came into the world as a servant. He emptied Himself for the sake of others.

Although kingdom meekness derives from a new view of oneself in the presence of God (“poor in spirit”) it's primary emphasis is on a man's view of himself in the presence of others.

“Meekness” (Greek, praus) is found in the constant company of words like “lowliness,” “kindness,” “longsuffering,” “forbearance,” and “gentleness” (Ephesians 4:2; Colossians 3:12-13; 2 Timothy 2:24-25; Titus 3:2; 2 Corinthians 10:1). Even when applied to our Savior the word seems to speak to His relationship to men rather than to His Father (Matthew 11:28-30; 2 Corinthians 10:1). “Meekness” (praus) had a special use in the ancient Greek world. It was applied to an animal that had been tamed (Barclay, New Testament Words, p. 241). The meek man is one who has been tamed to the yoke of Christ (Matthew 11:29) and, consequently, has taken up the burdens of other men (Galatians 6:2). He no longer seeks to take by force even that which is rightfully his nor attempts to avenge the injustices done him—not because he is powerless to do so, but because he has submitted his cause to a higher court (Romans 12:19). Instead he is concerned to be a blessing, not only to his brethren (Romans 15:3), but even to his enemies (Luke 6:27-28).

The meek man has had enough of himself. He has felt his own ultimate spiritual emptiness and yearned for a right relationship with God. Self-righteousness has become a disaster and self-will a sickness. The very ideas of self-confidence and self-assertiveness have become a stench in his nostrils. He has emptied his heart of self and filled it with God and others. Like his Master, he has become the ultimate servant. And for this very reason the future belongs to him.

 

 Other Articles by Paul Earnhart
Who Is Jesus of Nazareth?
Sin Doesn't Work
The Search for Assurance
The Beatitudes: A Surprising Conclusion
 

Should the Lord's Supper be taken like a meal? May women speak during the Lord's Supper as they would at a common meal at a table?
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