“A virtue never functions independently. The one virtue will always beget the other, and the one will be supportive of the other. This is also true for meekness.
(1) It issues forth from a heart that is united with God in Christ. When man has God as his portion, he has everything and has no need for anything beyond. He does not look to others in such a manner, as if he could expect something from them. He is not afraid of anyone taking something away from him, for such a person perceives all men as being but tools in the hands of his God, whom He will utilize to his advantage.
If someone says anything evil about or to him, he understands that God has ordered it to be so. If anyone inflicts evil upon him, he understands that God has directed it to be so, and he acquiesces in the wise and good government of his God. He understands that if he were to become wrathful and envious, he would be opposing God Himself, and he therefore endures everything with a quiet and calm conscience.
(2) The denial of self proceeds from this disposition. The meek person no longer considers his own desires; he neither seeks nor is desirous for their fulfillment. He has discarded the desire for vain honor, the love of men, prominence, and the riches of this world. He does not want these. Why would he then quarrel about such things or become angry if someone were to challenge him in this respect? This disposition in turn engenders meekness.
(3) The meek person also loves his neighbor. One can endure much from someone he loves. A man with love will not do evil to his neighbor; the man who loves people will be grieved that his neighbor, in wronging him, is sinning. He observes his neighbor with compassion upon seeing him in such turmoil, thus bringing the wrath of God upon him. Should he then yet add grief to his neighbor’s grief? Behold, he is therefore meek.
The effects of meekness are:
(1) A being congenial, so that it is a pleasant and effortless task to interact with the meek person. A meek person is loved by everyone, and as long as his disposition is such, he will not be hated by anyone—even though he may be ridiculed by some as having a vile and contemptible spirit.
He will not have as much opposition as others, and there will even be among worldly people those who defend him. People will find his company enjoyable, and after having departed from him, the fellowship they had with him will make some impression upon the heart, convincing them that he is a godly person, whereas they themselves are not. They will thus become desirous to be like him.
(2) A relinquishing of one’s rights. A meek person is a wise person; his wisdom is of a meek nature, and he is neither witless nor insensitive. He can indeed judge what is right, and he is capable of standing up for his rights. He will do so if this is God’s will and he is under obligation to do so.
However, he does so with quiet earnestness, freedom, and in a noble manner—always in such a manner that his meekness shines forth. If, however, there are matters in which he may yield, then he would rather do so than to gain that which is his ultimate right by fighting for it.
(3) Enduring injustice. A meek person neither wishes to get even nor to avenge himself—even if he were able to do so. Instead, the meek person will endure this and overlook it as if it had not been perpetrated upon him. “With all lowliness and meekness, with longsuffering, forbearing one another in love” (Eph. 4:2).
(4) The forgiving of injustice. Forgiveness does not merely consist in a refraining from taking vengeance, meanwhile harboring animosity and hatred in the heart. Instead, it consists in not holding the offender accountable and in loving him no less than before.
It means that the offender must be treated as if he had not committed the deed. This is what Christ teaches: “And when ye stand praying, forgive, if ye have aught against any” (Mark 11:25). The apostle requires this: “Forbearing one another, and forgiving one another, if any man have a quarrel against any” (Col. 3:13).
(5) The rewarding of evil with good. To render evil for evil is carnal, to reward good with evil is devilish, but to reward evil with good is Christian. The latter is true for the meek person: ‘Not rendering evil for evil’ (1 Pet. 3:9); ‘Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you’ (Mat. 5:44); ‘Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head’ (Rom. 12:20).’”
–Wilhelmus à Brakel, The Christian’s Reasonable Service, ed. Joel R. Beeke, trans. Bartel Elshout, vol. 4: Ethics and Eschatology (Grand Rapids, MI: Reformation Heritage Books, 1995), 4: 82-84.
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