Evening Reflection
ENCOURAGEMENTS
TO MEEKNESS—SCRIPTURE PRECEPTS
By
Matthew Henry
We
must study to be quiet, that is, study not to disturb others, nor to
be ourselves (Psalm
46:10) disturbed by others: be ambitious of this, as the greatest
honor, so the word signifies. The most of men are ambitious of the
honor of great business and power and preferment: they covet it, they
court it, they compass sea and land to obtain it; but the ambition of
a Christian should be carried out towards quietness: we should reckon
that the happiest post, and desire it accordingly, which lies most
out of the road of provocation.
"Let
him that will, ascend the tottering seat
Of
courtly grandeur, and become as great
As
are his mounting wishes: as for me,
Let
sweet repose and rest my portion be.
———Let
my age
Slide
gently by, not overthwart the stage
Of
public action, unheard, unseen,
And
unconcerned, as if I ne'er had been."
Sir
Matthew Hale
This
is studying to be quiet. Subdue and keep under all those disorderly
passions which tend to the disturbing and clouding of the soul.
Compose yourselves to this holy rest; put yourselves in a posture to
invite this blessed sleep which God gives to his beloved. Take pains,
as students in arts and sciences do, to understand the mystery of
this grace. I call it a mystery, because St. Paul, who was so well
versed in the deep things of God, speaks of this as a mystery. "I
am instructed," as in a mystery, "both to be full and to be
hungry, both to abound and to suffer need:" (Philippians
4:11-13) that is, in one word, to be quiet. To study the art of
quietness is to take pains with ourselves, to have in our own hearts
the principles, rules, and laws of meekness; and to furnish ourselves
with such considerations as tend to the quieting of the spirit in the
midst of the greatest provocations. Others are studying to disquiet
us; the more need we have to study how to quiet ourselves, by a
careful watching against all that which is ruffling and discomposing.
Christians should, above all studies, study to be quiet, and labor to
be actuated by an even spirit under all the unevenness of Providence,
and remember that one good word which Sir William Temple tells us the
prince of Orange said he learnt from the master of his ship, who, in
a storm, was calling to the steersman, "Steady, steady."
Let but the hand be steady and the heart quiet, and though our
passage be rough, we may weather the point, and get safe to the
harbor.
The
Perfect Pattern of Meekness;
Our
LORD JESUS was the great pattern of meekness and quietness of spirit;
all the rest had their spots, but here is a copy without a blot. We
must follow the rest no further than they were conformable to this
great original: "Be ye followers of me," (Philippians
3:17) says Paul, "as I am of Christ." He fulfilled all
righteousness, and was a complete exemplar of all that is holy, just,
and good but I think in most, if not all those places of Scripture
where he is particularly and expressly propounded to us for an
example, it is to recommend to us some or other of the duties of
Christianity; those, I mean, which tend to the sweetening of our
converse one with another. The Word was made flesh, and dwelt among
us, that he might teach us how to dwell together in unity. We must
walk in love, as Christ loved us; forgive, as Christ forgave us;
please one another, for Christ pleased not himself; be charitable to
the poor, for we know the grace of our Lord Jesus; wash one another's
feet, that is, stoop to the meanest offices of love, for Christ did
so; doing all with lowliness of mind, for it is the same mind that
was in Christ Jesus; but above all, our Lord Jesus was an example of
meekness. Moses had this grace as a servant, but Christ as a son: he
was anointed with it above measure. He is called the "Lamb of
God," for his meekness and patience and inoffensiveness, and
even in his exaltation he retains the same character. One of the
elders told John that "the Lion of the tribe of Judah"
would open the sealed book; "and I beheld," says John, "and
lo, a Lamb." He that was a lion for strength and courage, was a
lamb for mildness and gentleness; and if a lion, yet "the Lion
of the tribe of Judah," which the dying patriarch describes to
be a lion gone up from the prey, and that is stooped down and
couched, and not to be roused up, Genesis
49:9, indicating the quietness and repose even of this lion. If
Christ be a lion, he is a lion resting: the devil is a lion roaring.
But the adorations given to Christ by the heavenly hosts speak of him
as a Lamb. "Blessing and glory to him that sits upon the
throne;" they do not say, and to the Lion of the tribe of Judah,
but the "the Lamb." Though he has a name given him above
every name, yet he will be known by that name which denotes his
meekness, as if this were to be his name for ever, and this his
memorial to all generations. As he that rides upon the heavens by his
name Jah, is the Father of the fatherless, and the Judge of the
widows; so Christ rides "prosperously, because of meekness."
Now
it is the character of all the saints that they follow the Lamb: as a
lamb they follow him in his meekness, and are therefore so often
called the sheep of Christ. This is that part of his copy which he
expressly calls us to write after: "Learn of me; for I am meek
and lowly in heart." If the master be mild, it ill becomes the
servant to be froward. The apostle is speaking of Christ's meekness
under his sufferings, when he says that he "left us an example,
that we should follow his steps." Let us observe particularly
the meekness of our Lord Jesus towards his Father, and towards his
friends, and towards his foes, in each of which he is an example to
us.
1.
He was very meek toward God his Father, cheerfully submitting to his
whole will, and standing complete in it. In his commanding will, "Lo,
I come," says he, "I delight to do thy will:" though
it enjoined him a very hard service, yet it was "his meat and
drink;" and he always did those things that pleased his Father.
So likewise in his disposing will he acquiesced from first to last.
When he was entering on that sharp encounter, though sense startled
at it, and said, "Father, if it be possible, let this cup pass
from me;" (Matthew
26:39) yet he soon submitted with a great deal of meekness: "Not
as I will, but as thou wilt." Though it was a very bitter cup,
yet his Father put it into his hand, and therefore he drank it: "The
cup that my Father hath given me, shall I not drink it?"
2.
He was very meek towards his friends that loved and followed him.
With what remarkable instances of mildness, gentleness, and
tenderness did he train up his disciples, though from first to last
he was "a man of sorrows, and acquainted with grief." Where
nature is corrupt, such are apt to be peevish and froward with those
about them; yet how meekly and calmly did he bear with their
weaknesses and infirmities. After they had been long under the
inspection and influence of such a teacher, and had all the
advantages that men could have for acquaintance with the things of
God, yet how weak and defective were they in knowledge and gifts and
graces! How ignorant and forgetful were they; how slow of heart to
understand and believe! And what blunders did they make! Dull
scholars it should seem they were, and bad proficients. But their
hearts being upright with him, he did not cast them off, nor turn
them out of his school, but rectified their mistakes, instructed them
in their duty and the doctrine they were to preach, by precept upon
precept, and line upon line; and taught them, as they were able to
bear it, as one that considered their frame, and could "have
compassion on the ignorant, and on them that are out of the way."
As long as he was with them, so long he suffered them. Mark
9:19. This, as it is a great encouragement to Christian learners,
so it is a great example to Christian teachers.
Also
Christ was meek in his forgiving and passing by their unkindness and
disrespect to himself. He was not extreme to mark what they did amiss
of this kind. When they murmured at the cost that was bestowed upon
him, and called it waste, and had indignation at it, he did not
resent it as he might have done, nor seem to observe how much what
they said reflected upon him; nor did he condemn them any other way
than by commending the woman. When Peter and James and John, the
first three of his disciples, were with him in the garden, and very
unseasonably slept while he was in his agony praying, so little
concerned did they seem to be for him, yet observe how meekly he
spoke to them: "Could ye not watch with me one hour?" And
when they had not a word to say for themselves, so inexcusable was
their fault, he had something to say for them, and instead of
accusing them, he apologizes for them: "The spirit indeed is
willing, but the flesh is weak." When Peter had denied him, and
had cursed and sworn he did not know him, than which—besides the
falsehood and perfidiousness of it—nothing could be more unkind,
with what meekness did he bear it! It is not said the Lord turned and
frowned upon Peter, though he deserved to be frowned into hell, but
"the Lord turned and looked upon Peter," and that look
recovered him into the way to heaven: it was a kind look, and not an
angry one. Some days after, when Christ and Peter met in Galilee, and
had dined together as a token of reconciliation, and some discourse
passed between them, not a word was said of this matter; Christ not
upbraid him with his fault, nor chide him for it, nor did there
appear any other fruit of the falling out of these lovers, but only
the renewing of their love with greater endearments; which teaches us
to forgive and forget the unkindness of those that are for the main
our true friends, and if any occasion of difference happens, to turn
it into an occasion of confirming our love to them.
3.
He was very meek towards his enemies, that hated and persecuted him.
The whole story of his life is filled with instances of invincible
meekness. While he "endured the contradiction of sinners against
himself," he had a perpetual serenity and harmony within, and
was never in the least discomposed by it. When his preaching and
miracles were cavilled at and reproached, and he himself represented
under the blackest characters, not only as the drunkard's companion,
but as the devil's confederate, with what a wonderful calmness did he
bear it! How mildly did he answer with reason and tenderness, when he
could have replied in thunder and lightning! How well satisfied,
under all such invidious reflections, with this, that "wisdom is
justified of all her children " When some of his disciples would
have had fire from heaven upon those rude people that refused him
entertainment in their town, he was so far from complying with the
motion, that he rebuked it: "Ye know not what manner of spirit
ye are of." "This persuasion cometh not of Him that calleth
you." The design of Christ and of his holy religion is to shape
men into a mild and merciful temper, and to make them sensibly tender
of the lives and comfort even of their worst enemies. Christianity
was intended to revive humanity, and to make those men, who had made
themselves beasts. (Jude
10, Psalm 49:12) But our Lord Jesus did in a more especial manner
evidence his meekness when he was in his last sufferings—that awful
scene. Though he was the most innocent and the most excellent person
that ever was, who, by the doctrine he had preached and the miracles
he had wrought, had richly deserved. all the honors and respect that
the world could pay him, and infinitely more; and though the injuries
he received were ingeniously and industriously contrived to the
highest degree of affront and provocation; yet he bore all with an
undisturbed meekness, and with that shield quenched all the fiery
darts which his malicious enemies shot at him.
His
meekness towards his enemies appeared in what he said to them: not
one angry word, in
the
midst of all the indignities they offered him. "When he was
reviled, he reviled not again. When he was buffeted and spit upon
and abused, he took it all patiently; one would wonder at the
gracious words which even then proceeded out of his mouth: witness
that mild reply to him that smote him: "If I have spoken evil,
bear witness of the evil; but if well, why smitest thou me?"
Also his meekness towards his enemies appeared in what he said to God
for them: "Father, forgive them;" so giving an example to
his own rule: "Pray for them which despitefully use you."
Though he was then deeply engaged in the most solemn transaction that
ever passed between heaven and earth, though he had so much to do
with God for himself and his friends, yet he did not forget to offer
this prayer for his enemies. The mercy he begged of God for them was
the greatest mercy that which he was then dying to purchase and
procure—the pardon of their sins: not only, Father, spare them, or
reprieve them, but, Father, forgive them; the excuse he pleaded for
them was the best their crime was capable of: "They know not
what they do."
Now
in all these things our Master has left us an example. What is the
practice of religion, but the imitation of God endeavored by us? And
what the principle of it, but the image of God renewed in us? We are
bid to be followers of God, as dear children. But this sets the copy
we are to write after at a mighty distance, for God is in heaven, and
we are upon earth; and therefore in the Lord Jesus Christ, God
incarnate, God in our nature, the copy is brought among us, and the
transcribing of it in some measure appears more practicable. "He
that hath seen me," says Christ, "hath seen the Father;"
and so he that imitates Christ, imitates the Father. The religion
which our Lord Jesus came into the world to establish, being every
way so well calculated for the peace and order of the world, and
being designed to recover the lapsed souls of men from their
degenerate state, and to sweeten their spirits and temper, and so to
befriend human society, and to make it some way conformable to the
blessed society above; he not only gave such precepts as were
wonderfully fitted to this great end, but recommended them to the
world by the loveliness and amiableness of his own example. Are we
not called Christians from Christ, whom we call Master and Lord, and
shall we not endeavor to accommodate ourselves to him? We profess to
rejoice in him as our forerunner, and shall we not run after him? To
what purpose were we listed under his banner, but that we might
follow him as our leader? We have all of us reason to say that Jesus
Christ is very meek, or else we that have provoked him so much and so
often had been in hell long ago; we owe it to his meekness, to whom
all judgment is committed, that we have not ere this been carried
away with a swift destruction, and dealt with according to the desert
of our sins, which, if duly considered, one would think should tend
greatly to soften us. The apostle draws an argument from that
kindness and love to us which we ourselves have experienced, who were
foolish and disobedient, to persuade us to be "gentle, showing
all meekness;" and he beseeches the Corinthians "by the
meekness and gentleness of Christ," as a thing very winning, and
of dear and precious account. Let "the same mind" therefore
be in us, not only which was, but which, as we find to our comfort,
still is in Christ Jesus. That we may not forfeit our interest in his
meekness, let us tread in the steps of it; and as ever we hope to be
like him in glory hereafter, let us study to be like him in grace, in
this grace now. It is a certain rule, by which we must all be tried
shortly, that "if any man hath not the Spirit of Christ,"
that is, if his spirit be not in some measure like Christ's, "he
is none of his." Romans
8:9; 1 John 4:20 And if we be not owned as his, we are undone
for ever.
