Sermon XI - How to Mourn for the Afflictions of Saints - Matthew 5:4
his death in the wilderness. The Lord cannot help but look upon such individuals with indignation. He asks, "Shall I chastise my own dear children, while this worthless person only cares about eating, drinking, and making money? I will not tolerate this," says God. It will not be atoned for until they die. Oh, my brethren, if there was ever a time for weeping and mourning, it is now. Not having a heart that mourns during these times is a sign that your heart is hardened against the fear of God. If ever this text of Christ was applicable, it is in these mournful times, where those who mourn are declared blessed, and on the other hand, those who do not mourn will certainly be cursed by Christ when they stand before Him.
The other Scripture is from Amos 6, where the Lord laments that they drank wine from bowls and indulged in music and all kinds of merriment. But, He says, there was none who remembered the afflictions of Joseph. Joseph may have been imprisoned, sold, and endured various afflictions, but what did it matter to them? They did not even remember. Woe to them.
SERMON XI
OR How to Mourn for the Afflictions of Saints "Blessed are they that mourn: for they shall be comforted."Matthew 5:4
But now, my brethren, the topic I will address is how we should mourn for the afflictions of the saints, so that we may mourn sincerely for their afflictions. Some may say, "We are affected, and God forbid that we should not be grieved when we hear about the Church's afflictions. It truly saddens our hearts to hear about the plundering of so many good people and how they are displaced from their homes." However, First, there can be a natural mourning for the afflictions of others, which is not the blessed mourning spoken of here. To understand the difference between natural and spiritual mourning for the afflictions of the Church, consider these three or four key points, which I will briefly mention.
But now, my brethren, I shall speak about how we should mourn for the afflictions of the saints, so that our mourning may be genuine and heartfelt. Some may argue, "We are affected, and God forbid that we should not grieve when we hear about the Church's afflictions. It truly saddens our hearts to hear about the bloodshed and devastation in countries. As human beings, we cannot help but be affected.
However, are we primarily moved by spiritual considerations? Are we most affected because the saints are suffering, because their freedom to practice their faith is taken away, because the enemies of God's people prevail, and because religion is being trampled upon?
Do we mourn for these reasons? These are truly mournful times.
Many people mourn out of fear of external dangers or due to heavy taxes. They grieve because things are not as they used to be. But spiritual mourning is founded on spiritual grounds."
Secondly, spiritual mourning leads to fervent prayer. As mentioned earlier, those who are in a sorrowful state themselves should engage in much prayer. Likewise, those who mourn for the afflictions of the
churches, if their mourning is of a spiritual nature, will pray fervently for the churches. I appeal to your consciences regarding this matter.
Often, you hear distressing news about the suffering of your brethren. Perhaps you will say, "Lord, have mercy upon them." But have you ever secluded yourself and poured out your soul before God in secret, interceding for the churches of God? Or perhaps you have done so occasionally, but is it a regular practice for you? When you hear of the afflictions of the churches, are your hearts deeply affected to the extent that you prostrate yourselves before the Lord in prayer?
Such deep sorrow in prayer signifies spiritual mourning. Feeling a heaviness in your spirits upon hearing bad news may be natural, but breaking your spirit before God in prayer for the church is truly spiritual. Considering that the churches now suffer more than ever before, are your prayers for them more fervent than before? This is spiritual mourning, and blessed are those who mourn in this way, for their mourning drives them to prayer and enlarges their hearts in prayer.
Thirdly, if your hearts are spiritual in your mourning, then whatever God spares you from experiencing—such as not having to endure the same suffering as others—it will motivate you to be more earnest and willing to spend your strength in serving and doing for God. If your hearts were truly affected as they should be for the churches, you would reason as follows: "How do they suffer in their estates, bodies, and liberties? They are compelled to expend their strength and resources in suffering. However, Lord, you do not call me to spend my strength and resources in that same way of suffering as you call my brethren to. Yet, Lord, I willingly offer my strength and resources to be spent for you in acts of service. It is good for us to have our strength and resources spent for God in exercising our graces, rather than being spent in suffering for our sins." When you hear of anyone suffering through any unfortunate circumstance, they suffer greatly
for God passively. Therefore, I should be willing to expend my efforts actively for God. This is a compelling argument that your hearts are spiritual.
Furthermore, when your gratitude for being delivered from the heavy afflictions that others endure humbles your hearts as if you were experiencing the same afflictions, it is a good indication of a spiritual state. When you hear about the afflictions of other people, and your sensitivity to their suffering moves you to express thankfulness as deeply as if you were personally afflicted, then your hearts are spiritually attuned. This brings us to the second point: what duties are incumbent upon us when we hear about the afflictions of others while we ourselves are delivered? In other words, what actions should we take in response? I will answer this by stating three duties that are called for in such circumstances.
Firstly, we should diminish our attachment to worldly comforts in this life. When we learn about the sufferings of the churches, we should be willing to forsake a significant portion of our earthly comforts that cater to our fleshly desires. We should be willing to curtail ourselves, as far as possible, for the sake of serving God. It is certainly not permissible for people in times like these, when darkness has enveloped the land and numerous brethren, to grant themselves the same liberty to indulge their fleshly desires as in more favorable times. I could cite several scriptural references to support this, but I will move on to the remaining points.
Secondly, the second duty is to be ready to assist those who are afflicted, to extend ourselves for their comfort. Since Christ has declared, "Blessed are they that mourn: for they shall be comforted," each one of us should strive to fulfill this statement. We should comfort them through our material resources and by any means
possible. We should never consider it burdensome to be frequently called upon to show compassion to those in distress, even if we are frequently asked for contributions. We should do so willingly and cheerfully. You cannot fulfill the obligations that God imposes upon you in recognizing the mournful condition of others unless you are willing to lend a helping hand. You cannot pray to God to comfort them without taking His name in vain if you are not also willing to do what you can.
Thirdly, we should mentally place ourselves in the same condition as those who are suffering, considering what we would do if God were to truly subject us to the same circumstances they endure. When you hear about those who have lost their possessions, have been exiled, and are wandering in search of bread—people who were once accustomed to living comfortably—try to imagine yourself in their position. Reflect upon what would become of you if you were in their situation. Suppose you were at the mercy of enemies, as they are.
What would become of you? What a dire state you would be in! You may wonder, "Why should we trouble ourselves in this way since God has delivered us? Why should we mentally place ourselves in the same condition as our brethren?"
To that, I respond that God requires this of us. You cannot be as deeply aware of their situation as you ought to be, nor can you fully appreciate the lessons to be learned from their afflicted condition unless you occasionally place yourselves in their circumstances and contemplate what you would do if you were in their position. To support this, I will provide this scripture from Hebrews 13:3:
"Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body." The apostle addresses those who are at liberty, yet he requires them to remember those who are in prison as if they were imprisoned with
them. So, those who are currently imprisoned by the enemy should consider themselves as if they were imprisoned alongside them.
Likewise, those who have lost everything should imagine themselves in that same condition. Therefore, you must remember them; otherwise, your hearts will be superficially touched by their afflictions if all you can say is, "How cruelly they are treated! May the Lord have pity on them and show them mercy!" But consider this seriously: What if I were in their position? What if it were truly my condition?
But you may ask, what good would come from putting ourselves in their condition? To that, I answer that there are many benefits. If you were to place yourself in their situation and consider what it would be like, you would be led to certain realizations and further duties.
Firstly, if I were in their condition, I would undoubtedly become aware of the futility of worldly pursuits. How vain it is to rely on outward comforts in this world! There was a time when they, perhaps not long ago, enjoyed the same comforts as I do now. Yet, in a single night, everything was stripped away from them, leaving them with nothing and burdened by sorrowful afflictions. Surely, they cannot help but think to themselves, "The pursuit of worldly pleasures is futile. Trusting in any earthly comfort is foolish, as it can be swiftly taken away without warning." Let me also come to this realization now.
Secondly, if I were in their condition, my conscience would undoubtedly accuse me of abusing the mercies I had received.
Suppose all my comforts were taken away, just as theirs were. Would not my conscience immediately confront me and remind me of how I had misused those mercies? Would it not point out that I failed to utilize my wealth for God's purposes as I could have? Those of you
who currently possess comfortable estates may think that since they are your own, you can use them as you please. However, if God were to suddenly take away your possessions through some unforeseen event, your conscience would be the first to hold you accountable for misusing your wealth. It would also remind you that you did not use your resources to honor God as you could have. Imagine if God allowed the enemy or a fire to sweep away everything in a single night—do you not think that your conscience would reproach you, saying, "I could have made better use of these resources for God"?
When a mercy is taken away from someone, it is common for conscience to accuse them of misusing that mercy. For instance, when a man buries his wife, the first thing his conscience tells him is,
"I did not fulfill my marital duties as I should have." Similarly, when any mercy is lost, conscience has more freedom to accuse one of misusing that mercy. Therefore, if you were in their condition, I believe your conscience would be more forthright in addressing you.
This is the second thing that conscience would do if you were in their situation.
Thirdly, putting yourself in their condition would result in a reduction of your outward comforts but an enlargement of your duties. I strongly believe that, in general, our brethren in those regions where the enemy has wrought havoc (excluding those who are foolish) are more diligent in their religious duties than ever before. They do not neglect their sacred responsibilities to the same extent as in the past. Certainly, if you were in their condition, and if the Lord were to reduce your outward comforts, you would be more diligent in performing your religious duties.
Fourthly, if you were in their condition, you would possess a more serious spirit. Currently, you enjoy outward prosperity and may not deeply consider the state of your relationship with God. However, if
God were to suddenly strip away all your comforts, it would undoubtedly lead to serious contemplation. You would ponder the state of your soul in relation to God. While things may be disheartening in the worldly sense, you would question how they stand in light of eternity. Therefore, place yourself in that condition so that the triviality and frivolity of your spirit may be lifted, and you may become as serious as you would be if you were in their condition.
Fifthly, if you were in their condition, you would learn to be content with little. Therefore, imagine yourself in their position and consider this: Suppose God were to take everything from me. If He were to restore even a small portion, I would praise His name. I would be grateful for the bread I have now. Many who once lived as comfortably as you would be grateful for the smallest provisions.
Now, place yourself in their condition and bless God for the little you have. In this way, you should identify with those who are in bondage and affliction.
Lastly, you would learn to value peace with God. Those in affliction greatly cherish peace with God and peace within their own consciences. The godly among them think to themselves, "Had we not established peace with God and maintained peace within our consciences, what would we do? But thanks be to God, we have kept our peace with Him, and our consciences are at peace." In these times of war, it is this peace that comforts their hearts. Therefore, place yourself in their condition so that you may learn to value peace with God and peace within your conscience.
And then the seventh and final point is this: if we were to place ourselves in their condition, we would undoubtedly rise against Popery and Tyranny. Suppose we were in Ireland, under the heavy
tyranny of those barbarous Papists. It would compel us to rise against the Popish religion and think to ourselves, "Is this the Popish
Religion? It is a bloody and wicked religion, a cursed religion is Popery." We would urge our children to despise Popery as long as they live. The cruel treatment of the people there would stir our hearts. The prevailing Popish party here should provoke us all to rise against Popery and Tyranny. It is a miserable state when a few men tyrannize over the people. Let us join forces to cast off the yoke of Tyranny, so that we may be governed by the law and know in advance when we have transgressed. The recent miseries in these three kingdoms should stir up the spirits of those who are not foolish or willing to be slaves, to rise against Tyranny and never allow it to prevail over them again. Placing ourselves in their condition may lead our hearts to be somewhat affected as theirs are, and thus we shall be truly aware of the mournful state of our brethren.
To achieve this, it is good for us to frequently confront ourselves with the great evil of a selfish spirit. Just because I am free and unaffected, should none of the afflictions of the Churches of God and the sufferings of the countries touch my heart? How base is the selfish spirit within me! Is my flesh more important than the flesh of others? Charge this upon your souls in the presence of God, and it will serve as a means to break your hearts.
Secondly, when you partake in the blessings you have, let your thoughts be seasoned with considerations of the afflictions of your brethren. As you sit at your table, reflect upon how you have an abundant feast, but how is it with others? When you retire to bed and find peace within your home, contemplate the state of your brethren.
When you go about your trade and business in the streets, think about others. And when you return home to the presence of your wife and children, remember the condition of your brethren.
Therefore, with every blessing you enjoy, let the thought of your brethren's afflictions be intertwined with it, just as you season your food with salt. Your blessings will become much more meaningful if they are seasoned with considerations of the afflictions your brethren endure.
Furthermore, remember that you are part of the same body as them, as stated in Hebrews 13. You are subject to the same things they are.
How just would it be for God not to affect me with the miseries of others, and instead bring upon me equally great or even greater afflictions? The Lord has countless ways to subject you to as great afflictions as any part of the kingdom has ever experienced. There is no more dangerous sign that God intends such afflictions for you than being unsympathetic to the sufferings of your brethren. How easily might the Lord, through secret treachery or massacres, subject you to woeful afflictions just like them? Therefore, considering your susceptibility to the same or even greater afflictions, be sensitive to the miseries of your brethren. Serious contemplation of their sufferings would powerfully impact your heart.
Lastly, consider the words of the Apostle Peter: "If judgement begins at the house of God, what shall become of them that obey not the Gospel of God? And if the righteous shall scarcely be saved, where shall the wicked and ungodly appear?" If many righteous servants of God have had to endure harsh circumstances and go through great difficulties on their path to Heaven, what will become of me? Will I barely be saved? That is, saved through many trials, dangers, and sufferings. Then what will become of me? Where will I stand? My conscience tells me that there is much unrighteousness within me. If God's beloved saints attain Heaven through such trouble, surely there is trouble reserved for me. Such thoughts would break your hearts and lead you to mourn with those who mourn. Blessed are
those who mourn in this way, who are sensitive to the afflictions of God's people, for they shall be comforted. And thus, we have concluded the discussion of the second beatitude: "Blessed are the poor in spirit" and "those who mourn."
Now, let us proceed to the third beatitude:
"Blessed are the meek, for they shall inherit the earth."
First, regarding the word "meek," some believe it comes from a Hebrew word that signifies thinness, lowliness, or leanness. At times, it is used interchangeably with humility, as Christ combines them by saying, "Learn from me, for I am humble and meek." The Latin term for meekness is derived from a word that describes a person who is, as it were, silent when wronged. It can also be understood in reference to animals that are not fierce but are gentle and accustomed to human contact. Meekness, as stated in my text, refers to a disposition that is easily entreated, gentle in spirit, and marked by gracious control over the passion of anger. Those men and women who possess self-control to moderate their anger are meek.
Naturally, meekness may arise from a person's bodily constitution.
Many individuals are not naturally prone to anger, depending on their physical temperament, while others have a more choleric disposition. Additionally, there is a natural meekness that stems from the strength of reason. Even a rational person can, by virtue of reason, restrain their anger to a great extent. However, true meekness must surpass these natural inclinations, whether arising from bodily temperament or the strength of reason. To understand how meekness goes beyond these, consider the following points.
First, a naturally meek person is meek in some outward situation where others would become angry. However, this natural meekness,
which is only from their disposition, does not align with the exercise of the grace of zeal for God. On the other hand, spiritual meekness, being a grace of the Holy Spirit, does not oppose any other grace.
That is a certain rule: various vices may be contrary to one another, but no grace can be contrary to another grace. Therefore, those who are spiritually meek are also zealous. They possess spiritual principles that make them meek and able to control their anger in personal matters. Yet, those same principles make them zealous for God. However, when meekness is only natural, arising from bodily constitution or the power of reason, it extinguishes zeal. Those who are meek in this way are not acquainted with the grace of zeal for God. You may encounter individuals who never get angry, even when their children and servants do things that would make you angry.
They are patient, quiet, and meek, tolerating everything. You might think this displays true meekness, but it is not. You can discern this because even when their children sin against God, they are not angry.
This is not a meekness born of grace. True grace teaches men and women to be meek and gentle when they are crossed personally, but it will never teach them to be meek in a way that they are not angry when God is dishonoured. You will find that those portrayed in Scripture as the most eminent for meekness in personal matters have also been the most zealous in God's cause. Take the example of Moses, who was declared by the Lord to be the meekest man on earth. However, when he descended from the mount and saw that the children of Israel had set up a golden calf idol, Moses was all on fire. He smashed the tablets of stone, which contained the law written by God Himself, in his zeal for God. Moreover, he roused the people to take their swords and slay their brethren. Moses, the meekest man to ever live, exhibited great zeal. Another example is
Christ Himself, who presented Himself as a model of meekness, saying, "Learn from me, for I am meek." Yet, when faced with the Scribes and Pharisees, who were adversaries of godliness and
deceived the people by equating all religion with outward forms, He pronounced eight woes upon them in Matthew 23, speaking to them in a most scathing manner. No godly person ever preached with greater bitterness. Christ had a bitter anger toward the Scribes and Pharisees, despite being the meekest man. It was a bitterness of spirit, and you will not find anyone more passionately zealous against sin than Jesus Christ. When He witnessed the desecration of God's house, He overturned the tables of the money-changers and fashioned a whip to drive them out of the temple. The zeal for God's house consumed Him. Similarly, Paul, who was very meek, wrote to Timothy instructing him to correct opponents with meekness. Yet, when Paul fixed his gaze upon Elymas, who sought to turn Sergius
Paulus away from the faith, he sharply rebuked him as "thou child of the devil" and full of deceit. Paul's words to Elymas were more terrible than any man could speak. This meekness contains a mixture of zeal. When a person can be meek in personal matters, deny themselves, and moderate their anger, yet become all on fire for God's cause, that is true meekness—the meekness that is pronounced blessed here.
However, as it differs from natural meekness, let us inquire into its constituents. It consists in the moderation of anger in six aspects.
First, with regard to the object of anger, it is a grace that enables us to moderate anger in such a way that we are not angry and froward without reason. We are able to give an account of our anger. In true meekness, the heart possesses such power that if I am angry, I can provide a justification for it.
Secondly, it means not being angry about everything.
Thirdly, it entails not becoming angry about what is good—for example, becoming angry when our brethren merely perform their
duty. Those who possess meekness of this nature are not truly meek.
However, when the soul commands itself not to become angry about anything unless it can give an account of it to God, it demonstrates true meekness. Indeed, many of you think that when you are angry, you are rational. If someone asks whether you are right to be angry, you say, "Yes, I am right to be angry." But can you provide as satisfactory an account of it to God as you do to others? Can you say,
"Lord, I was angry, but it was no more than You desired me to be, for it was upon such and such just grounds that I was angry"? Many people become angry with inanimate objects, such as a craftsman becoming angry with his tools and throwing them away. They also become angry with dumb animals. This is the first aspect: moderation of anger with respect to the object. We should not become angry about anything unless we can justify it to God, explaining why we were provoked to anger and why it was appropriate.
And secondly, meekness moderates anger with regard to its timing.
First, it should not be sudden. People tend to be impulsive in the passion of anger, but they should be deliberate. If there is a valid reason for anger, it is better to weigh and consider the matter before expressing anger. Reflect on the situation and, if there is sufficient cause, then let your anger be released. But when people become suddenly angry, their explosive nature is like gunpowder, a small spark igniting a fire within them instantly. The sudden change that often occurs in many individuals, even within a family, is astonishing.
Secondly, anger should not be untimely. Take caution not to let anger arise when you are about to perform your duties. If you have the grace of meekness, you would have enough self-control to say,
"Let passion wait until I have finished my prayer." This would be excellent for families. Sometimes, when husbands, wives, and families are about to pray, the Devil presents temptations to provoke their anger. He knows that their prayer will be spoiled if he can ignite their anger. But if meekness has the power to control anger, to make anger serve rather than dominate, then Satan's scheme is frustrated.
Suppose a servant, neighbour, or child behaves inappropriately.
Even then, you can say to anger, "Stay here until I have finished my prayer, and afterwards, I will address you." The same applies when you come to hear the Word. It is dangerous to give in to anger at any time, but especially on the Lord's Day. If you allow anger to take hold, there is a high chance that you will ruin the Sabbath. Your thoughts will revolve around the wrongs done to you and thoughts of revenge, manifesting your displeasure. Meekness moderates anger, giving one power over their anger so that it is not untimely.
Thirdly, meekness moderates anger in terms of its duration. Many individuals' anger is like the fire of hell—it is kindled once and never extinguished, unquenchable like the fire of hell itself. Their dog days persist throughout the year. You may encounter individuals who, once something occurs in their families that provokes their anger, remain in a state of fury day after day. There are even cases where husbands and wives will not speak to each other for two or three days. This is sinful and far from meekness. If you possess the grace of meekness, it will establish boundaries for anger. Just as you can unleash anger when necessary, you can also control and suppress it.
However, many times the winds stir up the waves of the sea, and even when the winds subside, the waves remain agitated and boisterous. Similarly, many individuals, after the cause of their anger has been removed, cannot overcome themselves. It is comparable to children; if they become upset, they cry, and even if you give them what they want, they cannot immediately regain control. The same is
true for many people—they are not persistent in other matters, but when it comes to anger, they remain fixed. In any good pursuit for God, they are fickle and inconsistent, but their passion endures.
Meekness moderates anger in terms of its duration.
Fourthly, meekness moderates anger in terms of its intensity. If I am angry, I will not be angrier than necessary. Why be so violent, so fierce, so cruel in anger? Some do not know how to be angry without becoming furious. However, someone with a meek spirit may experience anger at times, but their meekness will determine the appropriate measure of anger—just enough, neither more nor less, according to the cause of their anger.
And fifthly, meekness moderates anger by examining its underlying cause. Anger often stems from pride in the heart or from other desires or weaknesses. However, meekness of spirit effectively controls anger so that it does not arise from pride, lust, or weakness.
This is how meekness moderates anger.
And then the consequences of anger, oh, the woeful evil effects that result from the anger of individuals. In the span of just one hour, countless acts of sin are committed when people yield to their passions. Sometimes, a person in a sour and peevish mood commits more sin in a single day than someone in a meek and calm state does in a year, or even their entire life. You may do something in one day that will cause you to repent for the rest of your life. Sin is multiplied almost infinitely when we give in to anger. Passion and anger fuel the lusts within people's hearts, and thus they become very active in sin during moments of anger. Just as Moses, in his holy zeal, broke the tablets on which the Law was written, people, in their sinful anger, shatter both the tables of the Law with their disruptive and sinful actions. Reviling speeches, vengeful thoughts, harmful words, and
desperate resolutions abound during times of anger. However, when meekness resides in the heart, it restrains anger and prevents it from leading to sinful outcomes. Meekness questions why the Lord has given this affection to the soul. Surely, it is not for the production of such base and sinful effects. The Lord forbid it. Reflect on the evil of anger during times of humility, and humble yourselves for the incredibly wicked effects of your sinful anger. For those who struggle to find material for prayer during private moments of communion with God, simply consider a fit of anger you have experienced. See if there is not enough sin during that time to provide matter for your confessions. Meekness moderates anger by considering the purpose.
When angry, one should not be angry for oneself. Sometimes you are angry with a child, but it is for the purpose of showing displeasure against an offense so that the child may amend their ways. The same applies to servants. The Lord, who knows all things, knows that when you express anger towards anyone, be it a man, woman, child, or servant, you aim for their good. You believe that by being gentle towards them and not manifesting your anger, they will be better off.
This should be the resolution of every godly parent, master, and so on. Oh, blessed are the meek! Blessed are those who have the power to overcome the passion of anger. They are blessed. I should have discussed many ways in which the meek are blessed here, and they shall be blessed forever. This grace of meekness is extolled as much as any other grace I know, second only to faith itself, which is the great mother grace.
If you are meek, you are like God the Father. When God desired to reveal His glory to Moses in Exodus 33 and 34, was it not a significant part of His glory that He is long-suffering and gracious? It is the Father's glory to be so.
And it is the glory of Jesus Christ to be so. Jesus says, "Learn from me, for I am meek." Christ calls for no other grace to be emulated by His disciples but humility and meekness. Blessed Saviour, why do you not speak of your other excellent graces? You possessed immeasurable grace, and when you wanted your disciples to learn from you, why did you not mention learning confidence from you, or heavenly-mindedness, or despising the world, or any other grace?
No, says Christ, if you want to be my disciples, I commend this to you: I am humble and meek. Was that the great commendation of Christ? Yes, the Lord Jesus considered it His glory to be meek. Do you consider it dishonorable? Why would it be dishonorable for you when it was honorable for Jesus Christ? If Jesus Christ regards meekness as His glory, should you not consider it your glory? Oh, blessed are those who resemble God the Father and God the Son.
And they have much of the Spirit of God. What is the Spirit of God compared to more than meekness? When the Holy Spirit appeared upon Jesus Christ, it took the form of a dove. It is said that doves have no gall; they are the emblem of meekness. Therefore, if you want to be like the Father, Son, or Holy Spirit, you must have a meek and gentle spirit. Blessed are those who are meek, for they have much of the Father, Son, and Holy Spirit within them. It is worth noting that in sacrifices offered to God, He does not desire lions, tigers, or other wild creatures, nor birds of prey. Instead, He requires doves, pigeons, lambs, and sheep. The Lord esteems these sacrifices more highly than the perverse and wayward spirits of men. Now, I will provide you with just one Scripture that testifies to the blessedness of meek spirits. Many promises are made to the meek.
Here is one great promise in my text, but for now, let me share only this one Scripture. Those who have found goodness through Scripture should eternally bear in mind the need to cultivate meek spirits. This verse specifically applies to women, as they are the
weaker sex, and passion and anger arise from weakness. In 1 Peter 3:4, when the Holy Spirit addresses women, urging them to demonstrate themselves as daughters of Sarah, He says, "Likewise, wives, be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversation of the wives, while they behold your chaste conversation coupled with fear: whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel:
But how then? Women are often inclined towards such things; therefore, the Holy Spirit mentions these specific points. However,
He says, "Let it be the hidden man of the heart, in that which is not corruptible." What is that? What particular instance will the Holy
Spirit mention to represent the hidden man of the heart? He says, "A meek and quiet spirit, which is in the sight of God of great price."
You cherish fine clothes and ornaments, considering them precious.
You think that wearing costly lace and attire makes you valuable. But what are these to God? It is as if the Holy Spirit is saying, "Even if you have the plainest garments, you are just as acceptable to God. He looks into the inward man." Therefore, to see someone adorned with fine clothing but possessing a wayward and perverse spirit is abhorrent to God. He regards such individuals as wearing an ugly garment. However, even if you are dressed modestly, if you possess a meek and quiet spirit—a spirit that arises from the grace of the Spirit of God within you—oh, says the Holy Spirit, this is an ornament, it is of great value to God. It is much esteemed by Him. Oh, be infatuated with it! When a friend visits you, you say, "If only I knew what you love, I would have it for you." Now, women and others, say this to God, "Oh, if only I knew what you love most, I would strive my utmost to ensure that you have it." Behold, here is what the Holy
Spirit says to all women, and it is true of men, women, and servants.
A meek and quiet spirit is of great value to God. Therefore, even if you cannot remember anything else, conclude that you have