A Discourse On Meekness and Quietness of Spirit

  Abridged from the Rev. Matthew Henry

A meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:4

Published by the American Tract Society

THE EXCELLENCY OF MEEKNESS

There is in it the credit of true courage. Meekness is commonly despised by the grandees of the age as cowardice and meanness, and the evidence of a little soul, and is posted accordingly; while the most furious and angry revenge is celebrated and applauded under the pompous names of valor, honor, and greatness of spirit. This arises from a mistaken notion of courage(a), the true nature whereof is thus stated by a very ingenious pen: "It is a resolution never to decline any evil of pain, when the choosing of it, and the exposing of ourselves to it, is the only remedy against a greater evil." And therefore he that accepts a challenge, and so runs himself upon the evil of sin, which is the greater evil, only for fear of shame and reproach, which is the less evil, is the coward; while he that refuses the challenge, and so exposes himself to reproach for fear of sin, he is the valiant man. True courage is such a presence of mind as enables a man rather to suffer than to sin; to choose affliction rather than iniquity; to pass by an affront though he lose by it, and be hissed as a fool and a coward, rather than engage in a sinful quarrel. He that can deny the brutal lust of anger and revenge, rather than violate the royal law of love and charity, however contrary the sentiments of the world may be, is truly resolute and courageous; the Lord is with thee, thou mighty man of valor. Fretting and vexing is the fruit of the weakness of women and children, but much below the strength of a man, especially of the new man that is born from above. When our Lord Jesus is described in his majesty, riding prosperously, the glory in which he appears is "truth and meekness and righteousness." The courage of those who overcome this great red dragon of wrath and revenge by meek and patient suffering, and by not loving "their lives unto the death," will turn to the best and most honorable account on the other side the grave, and will be crowned with glory and honor and immortality, when those that caused their terror in the land of the living fall ingloriously, and bear their shame with them that go down to the pit. (See Ezekiel 32:24 below)(b)

 

It has the credit of a conformity to the best patterns. The resemblance of those that are confessedly excellent and glorious, has in it an excellence and glory. To be meek is to be like the greatest saints, the elders that obtained a good report, and were of renown in their generation. It is to be like the angels, whose meekness in their converse with, and ministration to the saints, is very observable in the Scriptures; nay, it is to be like the great God himself, whose goodness is his glory, who is "slow to anger," and in whom "fury is not." We are then followers of God, as dear children, when we "walk in love," and are kind one to another, tender hearted, forgiving one another. The more quiet and sedate we are, the more like we are to that God who, though he be nearly concerned in all the affairs of this lower world, is far from being moved by its convulsions and revolutions; but, as he was from eternity, so he is, and will be to eternity, infinitely happy in the enjoyment of himself. It is spoken to his praise and glory, The Lord sits upon the floods, even when the floods have lifted up their voices, have lifted up their waves. Such is the rest of the eternal Mind, that he sits as firm and undisturbed upon the movable flood as upon the immovable rock, the same yesterday, to-day, and for ever; and the meek and quiet soul that preserves its peace and evenness against all the ruffling insults of passion and provocation, does thereby somewhat participate of a divine nature. (See 2 Peter 1:3-4 below)(c)

 

Let the true honor that attends this grace of meekness recommend it to us: it is one of those things that are honest and pure and lovely and of good report; a virtue that has a praise attending it—a praise not perhaps of men, but of God. It is the certain way to get and keep, if not a great name, yet a good name; such as is better than precious ointment. Though there be those that trample upon the meek of the earth, and look upon them as Michal upon David, despising them in their hearts; yet if this is to be vile, let us be yet more vile and base in our own might, and we shall find, as David argues, that there are those of whom we shall be "had in honor;" for the word of Christ shall not fall to the ground, that they "who humble themselves shall be exalted."

(a) Brethren:

In William Shakespeare's play “The Merchant of Venice” one of the main characters, a woman by name of Portia, delivers a soliloquy on the qualities of mercy. Within it, she describes how it suits the crowned monarch, even more so than his scepter, which designates, temporal power. For mercy, can only be granted by one person over another, however, both are blessed by it; as it blesses the one that grants, and the one that receives. I would therefore humbly put for the proposition that meekness, can be likened to it. Not synonymous, but similar in that it when used it can defer the most harshest of words, deeds and thoughts, and then, lends itself to the quality of mercy.

(b) There is Elam and all her multitude round about her grave; all of them slain, fallen by the sword, who are gone down uncircumcised into the nether parts of the earth, who caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.

(c) According as his divine power hath given unto us all things that pertain unto life and godliness, through the acknowledging of him that hath called us unto glory and virtue 4 Whereby most great and precious promises are given unto us, that by them ye should be partakers of the divine nature, in that ye flee the corruption, which is in the world through lust.

(ci) An explication of the former sentence, declaring the causes of so great benefits, to wit, God and his free promise, from whence all these benefits proceed, I say, these most excellent benefits, whereby we are delivered from the corruption of the world, (that is, from the wicked lusts which we carry about us) and are made, after a sort, like unto God himself. By the divine nature, he meaneth not the substance of the Godhead, but the partaking of these qualities whereby the image of God is restored in us. For lust is the fear of corruption, and hath his fear even in our very bowels and inmost part. - GNV Study notes

The Book of Esther

Chapter 7::3-10

3 And Esther the queen answered, and said, If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request.
4 For we are sold, I, and my people, to be destroyed, to be slain, and to perish: but if we were sold for servants, and for handmaids, I would have held my tongue, although the adversary could not recompense the king’s loss.
5 Then king Ahasuerus answered, and said unto the queen Esther, Who is he? and where is he that presumeth to do thus?
6 And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.
7 And the king arose from the banquet of wine in his wrath, and went into the palace garden: but Haman stood up to make request for his life to the queen Esther: for he saw that there was a mischief prepared for him of the king.
8 And when the king came again out of the palace garden, into the house where they drank wine, Haman was fallen upon the bed whereon Esther sat: therefore the King said, Will he force the Queen also before me in the house? As the word went out of the King’s mouth, they covered Haman’s face.
9 And Harbonah one of the eunuchs, said in the presence of the King, Behold, there standeth yet the tree in Haman’s house fifty cubits high, which Haman had prepared for Mordecai, that spake good for the king. Then the King said, Hang him thereon.
10 So they hanged Haman on the tree, that he had prepared for Mordecai: then was the King’s wrath pacified.

Brethren:

There is an old saying; “oh what a tangled web we weave when first we practice to deceive.”

Herein above Haman, whose sole purpose in life was to gain as much power and influence in his own life, was undone by that same lust. His wickedness and presumptuous arrogance came back upon his own head.

Commentary from GNV translation

Verse 4 - Haman could not so much profit the king by this his malice, as he should hinder him by the loss of the Jews, and the tribute which he hath of them.

Verse 7 - His conscience did accuse him that as he had conspired the death of innocents, so the vengeance of God might fall upon him for the same.

Verse 8 - He fell down at the bed’s feet or couch, whereupon she sat, and made request for his life. This was the manner of the Persians, when one was out of the King’s favor.

The Book of Esther

Chapters 5:11-6:14

11 And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how that he had set him above the princes and servants of the king.
12 Haman said moreover, Yea, Esther the queen did let no man come in with the king to the banquet that she had prepared, save me: and tomorrow am I bidden unto her also with the king.
13 But all this doth nothing avail me, as long as I see Mordecai the Jew sitting at the king’s gate.
14 Then said Zeresh his wife and all his friends unto him, Let them make a tree of fifty cubits high, and tomorrow speak thou unto the king, that Mordecai may be hanged thereon: then shalt thou go joyfully with the king unto the banquet. And the thing pleased Haman, and he caused to make the tree.

1 The same night the king slept not, and he commanded to bring the book of the Records, and the Chronicles: and they were read before the king.
2 Then it was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs keepers of the door, who sought to lay hands on the King Ahasuerus.
3 Then the king said, What honor and dignity hath been given to Mordecai for this? And the king’s servants that ministered unto him, said, There is nothing done for him.
4 And the king said, Who is in the court? (Now Haman was come into the inner court of the king’s house, that he might speak unto the king to hang Mordecai on the tree that he had prepared for him.)
5 And the king’s servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in.
6 And when Haman came in, the king said unto him, What shall be done unto the man whom the king will honor? Then Haman thought in his heart, To whom would the king do honor more than to me?
7 And Haman answered the king, The man whom the king would honor,
8 Let them bring for him royal apparel, which the king useth to wear, and the horse that the king rideth upon, and that the crown royal may be set upon his head.
9 And let the raiment and the horse be delivered by the hand of one of the king’s most noble princes, and let them apparel the man (whom the king will honor) and cause him to ride upon the horse through the street of the city, and proclaim before him, Thus shall it be done unto the man whom the king will honor.
10 Then the king said to Haman, Make haste, take the raiment and the horse, as thou hast said, and do so unto Mordecai the Jew, that sitteth at the king’s gate: let nothing fail of all that thou hast spoken.
11 So Haman took the raiment and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done to the man whom the king will honor.
12 And Mordecai came again to the king’s gate, but Haman hasted home mourning and his head covered.
13 And Haman told Zeresh his wife, and all his friends, all that had befallen him. Then said his wise men, and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him.
14 And while they were yet talking with him, came the king’s eunuchs and hasted to bring Haman unto the banquet that Esther had prepared

Brethren:

And so it is a truism, that pride does go before the fall. As we shall read in the next chapter. Let it be well considered, that those that raise up themselves in vanity, shall likewise be brought down in disgrace. For the fool, thinks not of others, but only of himself, inflating his own ego. Yet indeed his fall is most assuredly quickly come and will be swift. Also, it can be well to consider that usually, such fools are guilty of such wickedness within their own hearts.

“He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince and the idol of the court; and yet all this avails him nothing as long as Mordecai is unhanged. Those that are disposed to be uneasy will never want something or other to be uneasy at; and proud men, though they have much to their mind, yet, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had would serve to make a humble modest man as much of a happiness as he expects from this world; and yet Haman complained as passionately as if he had been sunk into the lowest degree of poverty and meditating revenge, and assisted therein by his wife and his friends.

They saw how gladly he would dispense with his own resolution of deferring the slaughter till the time determined by the lot, and therefore advised him to take an earnest and foretaste of the satisfaction he then expected in the speedy execution of Mordecai; let him have that to please him at the moment; and having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone.

We may here observe,I. How little Mordecai was puffed up with his advancement. he came again to the king’s gate he returned to his place and the duty of it immediately, and minded his business as closely as he had done before. Honour is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business. How much Haman was cast down with his disappointment. he could not bear it. To wait upon any man, especially Mordecai, and at this time, when he hoped to have seen him hanged, was enough to break such a proud heart as he had. He hasted to his house mourning, and having his head covered, as one that looked upon himself as sunk and in a manner condemned. What harm had it done him to stoop thus to Mordecai? Was he ever the worse for it? Was it not what he himself proposed to be done by one of the king’s most noble princes? Why then should he grudge to do it himself? But that will break a proud man’s heart which would not break a humble man’s sleep. How his doom was, out of this event, read to him by his wife and his friends: "If Mordecai be, as they say he is, of the seed of the Jews, before whom thou hast begun to fall, though but in a point of honour, never expect to prevail against him; for thou shalt surely fall before him,’’ Miserable comforters were they all; they did not advise him to repent, and ask Mordecai’s pardon for his bad design against him, but foretold his destiny as fatal and unavoidable. Two things they foresaw:-1. That Haman would be disappointed in his enterprise against the Jews: "Thou shalt not prevail to root out that people. Heaven plainly fights against thee.’’ That he himself would be destroyed: Thou shalt surely fall before him. The contest between Michael and the dragon will not be a drawn battle; no, Haman must fall before Mordecai. Two things they grounded their prognostications upon: This Mordecai was of the seed of the Jews; feeble Jews their enemies sometimes called them, but formidable Jews they sometimes found them. They are a holy seed, a praying seed, in covenant with God, and a seed that the Lord hath all along blessed, and therefore let not their enemies expect to triumph over them. Haman had begun to fall, and therefore he was certainly a gone man. It has been observed of great court-favourites that when once they have been frowned upon they have fallen utterly, as fast as they rose; it is true of the church’s enemies that when God begins with them he will make an end. As for God his work is perfect.IV. How seasonably he was now sent for to the banquet that Esther had prepared. He thought it seasonable, in hopes it would revive his drooping spirits and save his sinking honour. But really it was seasonable because, his spirits being broken by this sore disappointment, he might the more easily be run down by Esther’s complaint against him. The wisdom of God is seen in timing the means of his church’s deliverance so as to manifest his own glory.”

Matthew Henry - Theologian

The Book of Esther

Chapter 4:8, 14-16

8 Also he gave him the copy of the writing and commission that was given at Shushan, to destroy them, that he might show it unto Esther and declare it unto her, and to charge her that she should go in to the king, and make petition and supplication before him for her people.

14 For if thou holdest thy peace at this time, comfort and deliverance shall appear to the Jews out of another place, but thou and thy father’s house shall perish: and who knoweth whether thou art come to the kingdom for such a time?
15 Then Esther commanded to answer Mordecai,
16 Go, and assemble all the Jews that are found in Shushan, and fast ye for me, and eat not, nor drink in three days, day nor night. I also and my maids will fast likewise, and so will I go in to the King, which is not according to the law: and if I perish, I perish.

Brethren:

A quick thought on the above. If need be God Himself will intervene, when all other worldly means have been exhausted. Fasting is a form of sacrifice wherein we deny ourselves in order that we might show our devotion to our Creator. Place your trust, therefore in Him to and for deliverance.

“Although he does not explain his meaning, and, indeed, seems to be speaking with studied reserve, still we may suppose that Mordecai here refers to Divine help, which he asserts will be vouchsafed in this extremity. [However], it does not necessarily follow that we are to see in this declaration a proof of the earnestness of Mordecai’s faith. 'Thou and thy father’s house shall be destroyed'.—That is, by the hand of God, who having raised thee to this pitch of glory and power will require it from thee, if thou fail in that which it plainly devolves upon thee to do. It is clear there is a good deal of force in these last words of Mordecai. Esther’s rise had been so marvellous that one might well see in it the hand of God, and if so there was clearly a very special object in view, which it must be her anxious care to work for. In the whole tone of the conversation, however, there seems a lack of higher and more noble feelings, an absence of any suggestion of turning for aid to God; and thus in return, when God carries out His purpose, and grants deliverance, it seems done indirectly, without the conferring of any special blessing on the human instruments.” - Ellicott's Commentary of the Bible

The Book of Esther

Chapter 4:1-7

1 Now when Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth, and ashes, and went out into the midst of the city, and cried with a great cry, and a bitter.
2 And he came even before the King’s gate, but he might not enter within the king’s gate, being clothed with sackcloth.
3 And in every province and place, whither the king’s charge and his commission came, there was great sorrow among the Jews, and fasting, and weeping, and mourning, and many lay in sackcloth and in ashes.
4 Then Esther’s maids and her Eunuchs came and told it her: therefore the queen was very heavy, and she sent raiment to clothe Mordecai, and to take away his sackcloth from him, but he received it not.
5 Then called Esther Hathach one of the King’s eunuchs, whom he had appointed to serve her, and gave him a commandment unto Mordecai, to know what it was, and why it was.
6 So Hathach went forth to Mordecai unto the street of the city, which was before the king’s gate.
7 And Mordecai told him of all that which had come unto him, and of the sum of the silver that Haman had promised to pay unto the King’s treasures, because of the Jews, for to destroy them.


Brethren:


It is true that the lust for money is the cause for all sorts of evil. Think on this if you will for one moment. The king, who would not really need the promised deposits as made by Haman, still accepted it, even if it meant the destruction of some of his subjects.


Recall also that our Savior was betrayed into the hands of the priests, for thirty pieces of silver.


“We are prone to shrink from services that are attended with peril or loss. But when the cause of Christ and his people demand it, we must take up our cross, and follow him. When Christians are disposed to consult their own ease or safety, rather than the public good, they should be blamed. The law was express, all knew it. It is not thus in the court of the King of kings: to the footstool of his throne of grace we may always come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, even into the holiest, through the blood of Jesus. Providence so ordered it, that, just then, the king's affections had cooled toward Esther; her faith and courage thereby were the more tried; and God's goodness in the favour she now found with the king, thereby shone the brighter. Haman no doubt did what he could to set the king against her. Mordecai suggests, that it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. This was the language of strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. He that by sinful devices will save his life, and will not trust God with it in the way of duty, shall lose it in the way of sin. Divine Providence had regard to this matter, in bringing Esther to be queen. Therefore thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy being raised up. There is wise counsel and design in all the providences of God, which will prove that they are all intended for the good of the church. We should, every one, consider for what end God has put us in the place where we are, and study to answer that end: and take care that we do not let it slip. Having solemnly commended our souls and our cause to God, we may venture upon his service. All dangers are trifling compared with the danger of losing our souls. But the trembling sinner is often as much afraid of casting himself, without reserve, upon the Lord's free mercy, as Esther was of coming before the king. Let him venture, as she did, with earnest prayer and supplication, and he shall fare as well and better than she did. The cause of God must prevail: we are safe in being united to it. - Matthew Henry - Theologian

The Book of Esther

Chapter 3:2, 5

2 And all the king’s servants that were at the king’s gate, bowed their knees, and reverenced Haman: for the king had so commanded concerning him: but Mordecai bowed not the knee, neither did reverence.

5 And when Haman saw that Mordecai bowed not the knee unto him, nor did reverence unto him, then Haman was full of wrath.

Brethren:

While it is right and meet to respect those in which we've placed in authority, it is God that deserves all honor, and only God. Therefore respect those that deserve the respect, but they are not gods that one needs to bow down before them.

Study notes from the GNV

“The Persians’ manner was to kneel down and reverence their kings, and such as he appointed in chief authority, which Mordecai would not do to this ambitious and proud man."

“Probably the worship required was not only civil, but Divine: which as the kings of Persia arrogated to themselves, so they did sometimes impart this honour to some of their chief favourites, that they should be adored in like manner. And that it was so here, seems more than probable, because it was superfluous, to give an express command to all the kings servants, to pay a civil respect to so great a prince, which of course they used, and therefore a Divine honour must be here intended. And that a Jew should deny this honour, is not strange, seeing the wise Grecians did positively refuse to give this honour to the kings of Persia themselves, even when they were to make their addresses to them: and one Timocrates was put to death by the Athenians for worshipping Darius in that manner.” - John Wesley - Theologian

The Book of Esther

Chapter 2:15, 17

15 Now when the course of Esther the daughter of Abihail the uncle of Mordecai (which had taken her as his own daughter) came, that she should go in to the king, she desired nothing, but what Hege the king’s eunuch the keeper of the women aid: and Esther found favor in the sight of all them that looked upon her

17 And the King loved Esther above all the women, and she found grace and favor in his sight more than all the virgins: so that he set the crown of the kingdom upon her head, and made her Queen instead of Vashti.

Brethren:

We read in verse fifteen of how she found favour in all that looked upon her. Not because of her beauty as she was already beautiful, but more for her modesty, and humbleness of spirit. The inward beauty, outshines the outward beauty. If one might be so bold as to conjecture, she no doubt was very wise as well.

“Esther’s humble wisdom was shown in the way that she allowed the custodian of the women to assist her preparations. This was because of both Esther’s godliness and beauty. Beauty often gains people favor with others. This is a fact that Christians must accept, wisely teaching their children what really matters, and refusing to rely too much on beauty for our judgment of people. Because of the great favor that she obtained with the king, Esther was selected to be the queen to king Ahasuerus. It wasn’t just because of luck or fortune or Esther’s good looks or sparkling personality. God had a plan, and Esther is part of it. As [is written]; 'For exaltation comes neither from the east nor from the west nor from the south. But God is the Judge': He puts down one, and exalts another.” (Read Psalm 75:6-7)

Source – Enduring Word Bible Commentary