The man Moses was very meek.
The grace of meekness
How beautiful a grace is meekness! It may be somewhat difficult to define; but whenever we see we cannot fail to know and to feel its gentle and winning power. It is a grace that implies so very much in the heart. It is the beautiful result of many other graces; whilst its place in the beatitudes shows that it is the root on which others grow. Meekness is quite consistent with power and authority; for Moses had great power and authority in Israel, and yet, altogether unspoilt by it, he was the meekest of men. But we may look to another example, far greater than Moses, who said, “All power is given to Me in heaven arid on earth”; and yet added, “I am meek and lowly in heart.” It is in such lofty places that meekness is the most beautiful, because it then can, and does, stoop very low. But though this grace is evidently consistent with any power and authority, however exalted, it is altogether inconsistent with the love of power and with the love of authority. Meekness can only grow upon the ruins of selfishness in all its forms, whether it be selfishness towards God--that is, unbelief--or whether it be selfishness towards man, either in its form of pride, love of our own way, love of ease, love of money. But we may trace another feature in meekness from the example of Moses, and learn that this grace is not the attribute of a weak character, but the ornament of a firm and comprehensive spirit. Indeed, we seldom find real meekness in vacillating characters; for such yield when they ought not to yield, and then, rebuked by conscience for yielding, they become angry. Meekness will more often be found in the resolute character when it is sanctified by the Spirit of God, and obstinacy is purged out. Moses was a beautiful example of extraordinary strength of character. His one will was stronger than the united wills of all Israel. And yet amongst them all there was not one to be found so meek as he; and the reason was, because his will rested on the will of God. It was an unselfish will, and therefore it was that its uncommon power did not exclude meekness. We all need this grace in every relationship of life. As parents, for meekness should be the border and fringe of every act of authority; as mistresses, for in the carlessness and want of conscientiousness of servants your spirit may be tried nearly every day; as Christians, for St. Peter exhorts us (1 Peter 3:15) to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear”; as teachers, for St. Paul says (2 Timothy 2:24-25). In these days of collision between system and system, and of sad confusion of views of Divine truth, we specially seem to need the spirit of meekness. For it is not rude attacks upon error, but truth spoken in meekness and love that avails and has most power. Meekness should be the handmaid of zeal. All of us must feel, if we have only made the experiment, how difficult of attainment is this grace; and yet there is great encouragement to seek it. It appears in the cluster of graces described as the “fruit of the Spirit.” It is the last but one, perhaps to show us the height at which it grows. There is a beautiful promise of guidance to the meek “The meek will He guide in judgment: and the meek will He teach His way” (Psalms 25:9); and in Psalms 149:4 is a larger promise still--“He will beautify the meek with salvation.” And then we cannot forget the beatitude uttered by the lips of Him whose meekness never failed--“Blessed are the meek, for they shall inherit the earth!” (G. Wagner.)
Moses the meek
Who records this? The popular answer is, Moses. He is the reputed author of the Pentateuch. Moses tells us, therefore, that Moses was the meekest of men. But if so, what becomes of his humility? Some meet the difficulty by reminding us that the verse is a parenthesis. It is enclosed in brackets. Perhaps it was added afterwards by another hand. This, of course, is possible. At the same time it is a desperate mode of dealing with the case. Supposing that Moses did indite it, what then? It is not necessarily a display of vanity. There are two kinds of egotism--the false and the true. If a man refers to himself simply as a historian, and merely because the circumstances of the case call for it, that is quite a lawful, righteous egotism. If, on the contrary, he does it out of conceit, he thereby manifests “vain glory,” and merits our scorn. A consciousness of integrity will sometimes impel its possessor to assert it, especially when it is misunderstood and persecuted. The uprightness of Job led him to exclaim, “When I am tried I shall come forth as gold.” “The man Moses was very meek.” But was he always such? Are we to regard his meekness as constitutional? There appear to be solid reasons for thinking that Israel’s distinguished lawgiver was originally impulsive and even passionate! At first, he was anything but slow to anger. And, as we read the narrative of his life, we mark the old disposition ever and anon asserting itself. Just as you sometimes see, in the midst of green pastures and yellow corn, patches of rock, fern, and heather, reminding you of the pristine state of the ground, so now and then the hasty spirit of Moses got the better of him. These were lingering and occasional outbreaks on the part of what the apostle would call “the old man.” They were exceptional. So faithfully had he watched against his besetting sin, so prayerfully had he exercised vigorous self-control, that the naturally irritable man became “very meek above all the men who were on the face of the earth.” As a certain author admirably writes: “A traveller, giving an account of an ancient volcano, tells of a verdurous cup-like hollow on the mountain summit, and, where the fierce heat once had burned, a clear, still pool of water, looking up like an eye to heaven above. It is an apt parable of Moses. Naturally and originally volcanic, capable of profound passion and daring, he is new-made by grace till he stands out in calm grandeur of character with all the gentleness of Christ adorning him. The case of Moses is representative. It does not stand alone in grand isolation. That our weakest point may become our strongest is one of the most obvious and inspiring teachings of the Bible. Peter Thomas, a physiognomist, closely scanning the face of Socrates, pronounced him to be a bad man. He even went so far as to specify his vices and faults. “Proud, crabbed, lustful,” were the charges brought against him. The Athenians laughed this to scorn. Everybody knew its falsity. The distinguished sage was the exact opposite of the description. To their amazement, however, Socrates hushed them, and declared that no calumny had been uttered. “What he has said,” be remarked, “accurately describes my nature, but by philosophy I have controlled anti conquered it.” Let us be of good cheer. Philosophy is good, but we have something better--“the grace of God which bringeth salvation.” Let us but make it our own, and we shall joyfully experience its victories. (T. R. Stevenson.)
Meekness
What is meekness? It is not the repudiation of self-defence. Everything that is made has a right to exist, or God would not have matte it; and, if any other creature trespasses on this its birth-charter, it is justified in defending itself. Neither is meekness a mental incapacity to discern insults and injuries. A man who cannot do that is not meek but stupid. Nor is meekness a natural mildness which is incapable of being provoked. There are people of such a temper--or, rather, non-temper. It is no credit to them. We may call such people soft; but it would be a misnomer to call them meek. In fact, unless they can be stirred up, they are incapable of meekness; for the more natural fierceness a man has the more capable he is of meekness, and he upon whom anybody that comes along may make his scratch is anything but a meek person. Neither are they meek who are restrained from exhibiting resentment by fear or self-interest. They are cowards. All these are negative qualities. And it is impossible that meekness should belong to this tribe; for it must be immensely positive and tremendously energetic since it is to subjugate the earth and inherit it. The first element in meekness is docility--a willingness to learn, a readiness to go through the drudgery and labour connected with learning, a disposition to suppress the impatience which prevents us from learning. The second element is self-restraint, both toward God and toward man. The tendency of trouble is to irritate, to render the soul peevish, angry, morose, rebellious. But the meek soul has learned in the school of Christ. It accepts the truth that “all things work together for good to them that love God”; and, therefore, disciplines itself to patience under trial. Meekness educates man up to a Godlike standard. It stores up strength in the soul--a strength that shall prove available in the emergencies of life. The meek men are the men of might. They have broad shoulders and strong backs, or they could not carry this load of other men’s ignorance, infirmity, and sin; and it is meekness that squares their shoulders, toughens their tendons, and develops their muscles. The meek men are, if the exigency arises, the most terrible of the earth. There are bounds to the exercise of meekness. Paul indicates this when he says: “What will ye? Shall I come unto you with a rod, or in love?” When the meek man does take the rod, he lays it on until the work is thoroughly done. (H. M. Scudder, D. D.)