Historical Definitions of Meekness by Church Fathers
The early Church Fathers understood meekness not as weakness but as a disciplined strength under divine control, a virtue that required both self-knowledge and submission to God's ordering of the world. This understanding emerged from their reading of Scripture, particularly Christ's self-description in Matthew 11:29 and the Beatitudes, and shaped Christian moral formation for centuries.
Meekness as Humility Before God
Ignatius of Antioch, writing in the early second century as he journeyed toward martyrdom, exemplified the patristic connection between meekness and self-restraint in spiritual matters. He wrote, "I have great knowledge in God, but I restrain myself, lest I should perish through boasting. For now it is needful for me to be the more fearful; and not give heed to those that puff me up... I therefore have need of meekness, by which the prince [of this world] is destroyed" [8]. For Ignatius, meekness functioned as a safeguard against spiritual pride, a deliberate lowering of oneself despite genuine spiritual attainment. The virtue was not passive but active—a conscious restraint that acknowledged one's dependence on God even when possessing authentic spiritual gifts.
This understanding reflects the broader patristic conviction that meekness began with accurate self-assessment. The classical Greek term for humility carried connotations of servility or baseness, but Christian writers transformed its meaning. As one later commentary notes, "the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves" [6]. The Fathers saw meekness not as false modesty but as truthful recognition of one's creaturely status before the Creator.
Meekness in Relation to Others
The patristic definition extended beyond vertical humility before God to horizontal relationships with other people. Meekness governed how Christians received injury, instruction, and the gifts of others. One traditional definition describes the meek as those "not easily provoked to anger; who patiently bear, and put up with injuries and affronts; carry themselves courteously, and affably to all; have the meanest thoughts of themselves, and the best of others" [5]. This formulation captures the dual movement of meekness: inward self-lowering and outward patience.
The acceptance of God's providence played a crucial role in this outward expression. Meekness meant "that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people" [6]. This theological framework—that human injuries arrive through divine permission for sanctifying purposes—enabled Christians to respond to persecution and daily slights without retaliation. The meek person saw God's hand even in unjust suffering, which transformed potential occasions for anger into opportunities for spiritual growth.
The Fathers also connected meekness to teachability. The meek were described as those "willing to be instructed and admonished, by the meanest of the saints" [5], and ministers were instructed to use meekness when correcting opponents: "In meekness instructing those that oppose themselves; if God perhaps will give them repentance to the acknowledging of the truth" [4]. This pedagogical dimension reveals meekness as essential to the transmission of Christian truth—both in receiving correction and in offering it. The virtue created the relational conditions necessary for genuine learning and repentance.
Christ as Exemplar
The patristic understanding of meekness was fundamentally Christological. Christ himself commanded attention to "the meekness and gentleness of Christ" [3], and his self-description—"I am meek and lowly in heart" (Matthew 11:29)—provided the pattern for Christian imitation. Scripture presented Christ's meekness in his triumphal entry, his silence before accusers, and his entire earthly ministry [1, 2]. The Fathers saw in Christ's meekness not the absence of power but its perfect governance: the one who could summon legions of angels chose instead the path of patient suffering.
This Christological grounding meant that meekness was not merely a natural temperament but a supernatural fruit. It was listed among "the fruit of the Spirit" in Galatians 5:22-23 [2], indicating that genuine meekness required divine transformation. One commentary describes it as something "the Holy Spirit from him transcribes into the heart of a regenerate person" [7], emphasizing that this virtue could not be achieved through mere moral effort but required the Spirit's work conforming believers to Christ's image.
Meekness and Eschatological Promise
The Fathers took seriously the promises attached to meekness in Scripture. Christ's beatitude—"Blessed are the meek, for they shall inherit the earth" (Matthew 5:5)—linked present self-lowering to future exaltation. Isaiah 66:2 promised divine regard for the humble and contrite, while Zephaniah 2:3 urged the seeking of meekness as preparation for judgment [1]. These eschatological dimensions gave meekness an urgency beyond social harmony: it was preparation for the coming kingdom, where the last would be first and the meek would possess what the proud had grasped for in vain.
The cultivation of meekness was therefore not optional but commanded. Believers were to "put on" meekness as a garment (Colossians 3:12), to "seek" it deliberately (Zephaniah 2:3), and to "follow after" it as a goal (1 Timothy 6:11) [2]. The imperative mood of these instructions reveals that the Fathers understood meekness as requiring intentional formation, not as a personality trait some possessed naturally. It was a discipline to be practiced, a habit to be formed through repeated acts of self-lowering and patient endurance.
The patristic definition of meekness thus integrated theological anthropology, Christology, and eschatology. It began with truthful self-knowledge, expressed itself in patient acceptance of God's providence and human injury, found its pattern in Christ's incarnate life, and oriented itself toward the promised inheritance of the kingdom. This comprehensive vision shaped Christian moral formation in the early centuries and established meekness as central to the imitation of Christ.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Meekness — A calm temper of mind, not easily provoked (James 3:13). Peculiar promises are made to the meek (Matt. 5:5; Isa. 66:2). The cultivation of this spirit is enjoined (Col. 3:12; 1 Tim. 6:11; Zeph. 2:3), and is exemplified in Christ (Matt. 11:29), Abraham (Gen. 13; 16:5, 6) Moses (Num. 12:3), David (Zech. 12:8; 2 Sam. 16:10, 12), and Paul (1 Cor. 9:19).”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
- 2 Corinthians “2 Corinthians 10:1 (NASB) — Now I, Paul, myself urge you by the meekness and gentleness of Christ--I who am meek when face to face with you, but bold toward you when absent!”
- II Timothy “II Timothy 2:25 (Webster) — In meekness instructing those that oppose themselves; if God perhaps will give them repentance to the acknowledging of the truth:”
- Matthew (Baptist/Reformed) “John Gill on Matthew 5:5: Blessed are the meek,.... Who are not easily provoked to anger; who patiently bear, and put up with injuries and affronts; carry themselves courteously, and affably to all; have the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of other men; are willing to be instructed and admonished, by the meanest of the saints; quietly submit to the will of God, in adverse dispensations of providence; and ascribe all they have, and are, to the grace of God. Meekness, or humility, is very valuable and commendable. The Jews, though a proud,”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 4:2: lowliness--In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [TRENCH]. meekness--that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people (Sa2 16:11; compare Ga”
- Galatians (Baptist/Reformed) “John Gill on Galatians 5:22: Meekness,.... Humility and lowliness of mind, of which Christ is an eminent example and pattern; and which the Holy Spirit from him transcribes into the heart of a regenerate person; and lies in having mean thoughts of himself, in walking humbly with God, acknowledging every favour, being thankful for every blessing, and depending on his grace, and in behaving with modesty and humility among men. The last of the fruits of the Spirit mentioned is temperance, or "continence"; and designs both chastity and sobriety, and particularly moderation in eating and drinking”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. IV.--I HAVE NEED OF HUMILITY.: I have great knowledge in God,(9) but I restrain myself, lest, I should perish through boasting. For now it is needful for me to be the more fearful; and not give heed to those that puff me up. For they that speak to me [in the way of commendation] scourge me. For I do indeed desire to suffer, but I know not if I be worthy to do so. For this longing, though it is not manifest to many, all the more vehemently assails me.(13) I therefore have need of meekness, by which the pri”