In the ever-evolving tapestry of language, certain words drift into obscurity, their meanings shrouded in the mists of time. Among these, the English term “meek” has slipped into the shadows of antiquity, rarely heard amidst the chatter of contemporary speech. If one is to seek clarity on the meaning of meek, one need only turn to a dictionary.
Most dictionaries define “meek” as describing someone who is mild, humble or very docile. Yet, beneath this surface interpretation lies a profound disparity from its spiritual essence as depicted in ancient texts. It’s essential to recognize that the contemporary understanding of “meek” diverges greatly from its nuanced portrayal in the Bible.
Let’s take a moment to rediscover the timeless wisdom encapsulated in this seemingly forgotten word, as we strive to unveil the true essence of the term meek as intended by the authors of the scriptures.
A Beatitude from the Wisdom of a Psalm
Within the New Testament, “meek” finds its roots in the Greek “praus,” echoed in the Hebrew “ānāw.” Its inaugural appearance graces the pages of Matthew’s gospel, nestled within the Sermon on the Mount—a collection of teachings delivered by Jesus at the threshold of his ministry.
The Beatitude in Matthew 5:5, depicting the meek inheriting the earth, is a direct reference from Psalm 37:11. Psalm 37, authored by David, addresses the issue of life’s inequalities, focusing on the protection of the righteous and the eventual downfall of the wicked. The Psalmist sets the scene of contrasting life approaches, where the seemingly successful are often deceitful, leaving the righteous vexed and tempted to envy.
Subsequent verses show the Psalmist reassuring those troubled by the prosperity of the wicked, affirming that eventual retribution awaits them. Moreover, he emphasizes the superiority of the righteous, even in suffering, over the wicked, regardless of their fleeting prosperity. In Psalm 37:11, the meek are those at life’s lowest point, yet they face their circumstances with calm assurance, knowing they are under the sovereign care of God.1
Generally, the noun ānāw simply refers to a state of poverty or weakness that accentuates a condition of vulnerability2 . Isaiah 32:7 portrays the plight of the poor (ānāw), who are targeted by scoundrels seeking to exploit them with deceitful schemes. Furthermore, Isaiah 61:1 declares “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor (ānāw); he has sent me to bind up the brokenhearted,to proclaim liberty to the captives, and the opening of the prison to those who are bound.”
The Book of Psalms often portrays God as helping the afflicted (ānāw). Psalms 10:17 reassures that God hears the desires of the afflicted, while Psalms 22:26 promises satisfaction and praise for those who seek Him. ānāw is also used for the virtue of humility exemplified by Moses, as noted in Numbers 12:3: Moses was the most humble (ānāw) person on earth.
Through these varied translations, it’s clear that the word meek here, often associated with a character trait of submissiveness in modern English, doesn’t fully capture the original meaning found in the Hebrew Bible, where “ānāw” and its variants primarily denote socio-economic and political marginalization. In ancient Israel, the meek were those without land, subjected to unjust restrictions, disinheritance, and exploitation, making them vulnerable to abuse. Nevertheless, Yahweh is depicted as the protector of the powerless and downtrodden, promising eventual justice and reversal of their current misfortunes.3
The Virtue of Meekness
In Greek literature, “praus” and its related form “prautēs” signify a commendable quality of gentle and genial composure. Although “praus” appears only four times in the New Testament, it is translated as “meek” just once, while the other three instances render it as “gentle” or “humble.”
The term meek is found in the third beatitude and reads “Blessed are the meek, for they shall inherit the earth”. The Beatitudes are descriptions of a state of being, not a promise of blessing. Each of these descriptions of a blessed state of being has different results.4
It’s important to note that The Beatitudes unveil a multifaceted portrait of Christian character, emphasizing balance and diversity. These are not eight separate and distinct groups of disciples, some of whom are meek, while others are merciful and yet others are called upon to endure persecution. They are rather eight qualities inherent in every believer. Whether meek or merciful, poor in spirit or pure in heart, each trait is meant to characterize all followers of Christ.5
The opening word of every Beatitude is Blessed; in Greek this word is “makarios” which means “happy”. Today, much like in Jesus’ time, conventional wisdom suggests that happiness stems from wealth, freedom from sorrow, indulgence in worldly desires, and receiving praise and kindness. However, Jesus challenges this notion, asserting that genuine happiness is found through the cultivation of unexpected virtues.6
Meek is one of the virtues every believer should possess. The meek do not seek gain for themselves; instead, they hope in the Lord. The phrase “they will inherit the earth” is a reference to Psalm 37:11, which foretells the destruction of evildoers, so that those who hope in Yahweh will live in peace7. From the first Adam to the second Adam, worldly power and earthly possessions were dominated by the strong and powerful. However, this notion is countered because “The earth is the LORD’s and the fullness thereof, the world and those who dwell therein”, and those who are in the Kingdom of God—the meek, whose strength lies in God, will ultimately inherit the earth.
Cultivating Meekness in Today’s World
The concept of meekness in the New Testament is an important one and it’s used to describe both Jesus and his followers. Jesus identifies himself as “praus,” in Matthew 11:29: “Take my yoke upon you and learn from me, for I am gentle (praus) and humble in heart, and you will find rest for your souls.” Additionally, when Jesus instructs two disciples to bring him a donkey, Matthew explains that this fulfils the prophecy in Zechariah 9:9. By riding an animal associated with the socially insignificant, Jesus demonstrates a mission focused on the poor and those deprived of their rights.
The Hebrew text in Zechariah contrasts the warlike with the peaceful. While Israel’s rulers had ridden donkeys in earlier times, horses became the mounts of the mighty. In contrast, the donkey symbolized a mission of peace. Jesus, rejecting political messianism and the use of force, embodies the Old Testament king who brings salvation without war or violence. Matthew 11:29 highlights gentleness, contrasting it with the oppressive yoke of the law.8
Paul further highlights meekness and gentleness as key traits of Jesus, advocating them as virtues for the Christian community, rooted in love and strength, not weakness. “Prautes” is celebrated as a spiritual gift, essential for correcting others with humility and embodying the Christian calling.
In the New Testament, gentleness is a key virtue for guiding others toward faith. In 2 Timothy 2:25, gentle correction is seen as a path to conversion, while Titus 3:2 encourages showing gentleness to all. 1 Peter 3:16 emphasizes defending faith with gentleness, and James 1:21 contrasts gentleness with anger, promoting a teachable spirit. Divine wisdom is described as gentle and peaceable, marking the righteous with a pleasing contrast to bitterness and contention.
These virtues aren’t reserved for a spiritual elite but are Christ’s vision for every Christian. Just as the fruit of the Spirit is expected to blossom in every believer, “Praus” is an ideal disposition for citizens of God’s kingdom. We’re all called to embody these qualities, with the Spirit working to cultivate them within each of us.
- Motyer, J.A. (1994) “The Psalms,” in Carson, D.A. et al. (eds.) New Bible commentary: 21st century edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, p. 509. ; Michael D. Coogan ↩︎
- Gleaves, G.S. (2014) “Humility,” Lexham Theological Wordbook. Edited by D. Mangum et al. Bellingham, WA: Lexham Press (Lexham Bible Reference Series) ↩︎
- Silva, M. (ed.) (2014) New International Dictionary of New Testament Theology and Exegesis. Second Edition. Grand Rapids, MI: Zondervan. ; Michael D. Coogan ↩︎
- Mangum, D. (ed.) (2020) Lexham Context Commentary: New Testament. Bellingham, WA: Lexham Press (Lexham Context Commentary), p. Mt 5:3–12. ↩︎
- The Message of the Sermon on the Mount, John Stott ↩︎
- Haller, H.M., Jr. (2010) “The Gospel according to Matthew,” in Wilkin, R.N. (ed.) The Grace New Testament Commentary. Denton, TX: Grace Evangelical Society, p. 22. ↩︎
- Barry, J.D. et al. (2012, 2016) Faithlife Study Bible. Bellingham, WA: Lexham Press, p. Mt 5:5 ↩︎
- cf. J. G. Baldwin, Haggai, Zechariah, Malachi [1972], 165–66 ; Silva, M. (ed.) (2014) New International Dictionary of New Testament Theology and Exegesis. Second Edition. Grand Rapids, MI: Zondervan ↩︎
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