The Strength to be Meek

 The texts from the Roman Catholic Lectionary today challenge us to pursue our efforts to make our environment more just and fair not through power and privilege but through the Beatitude promise that the “meek shall inherit the earth”.

Meek inherit the Earth

The Reading from the Prophet Micah presents an indictment of those who take land from the less powerful.

* [2:1–5] The cry “Ah” (hoy) begins a typical prophetic speech that is usually continued, as here (vv. 1–2), by a description of the addressees in terms of their unrighteous activities. This description is an indictment which gives the reasons for punishment announced to a particular group of people (vv. 3–5). The prophet spells out the crimes; the Lord announces the punishment, which corresponds to the crime: those who take the land of others will have their own land taken.

Those who plot iniquity and have the power to do it are wealthy landowners. The evil which they do consists in coveting the fields and houses of others and taking them.

* [2:2] To covet the “house” and other property of the neighbor was a violation of the Decalogue (Ex 20:17; 34:24; Dt 5:21).

The Lord, as owner of the earth, allotted the land by tribes and families to the people of Israel (Jos 13–19). Losing one’s inheritance diminished one’s place in the community and threatened the family’s economic viability and existence. According to Micah, those who used their power to expand their estates at the expense of weaker Israelites took more than land from them: they were tampering with the divine order.

* [2:4] Those who take land from the less powerful will in turn have their land taken away by invaders. (Micah, CHAPTER 2 | USCCB, n.d.)

Psalm 10 proclaims arrogant scoundrels pursue the poor.

a. [10:2] Is 32:7.

b. [10:3] Ps 36:2.

c. [10:4] Ps 14:1; Jb 22:13; Is 29:15; Jer 5:12; Zep 1:12.

d. [10:7] Is 32:7; Rom 3:14.

e. [10:8] Ps 11:2; Jb 24:14.

f. [10:9] Ps 17:12; Prv 1:11; Jer 5:26.

g. [10:11] Ps 44:25; 64:6; 73:11; 94:7; Ez 9:9.

h. [10:14] Ps 31:8; 56:9; 2 Kgs 20:5; Is 25:8; Rev 7:17.

i. [10:14] Ex 22:21–22. (Psalms, PSALM 10 | USCCB, n.d.)

The Gospel of Matthew is emphasizing the meekness of Jesus, The Chosen Servant.

* [12:15–21] Matthew follows Mk 3:7–12 but summarizes his source in two verses (Mt 12:15, 16) that pick up the withdrawal, the healings, and the command for silence. To this he adds a fulfillment citation from the first Servant Song (Is 42:1–4) that does not correspond exactly to either the Hebrew or the LXX of that passage. It is the longest Old Testament citation in this gospel, emphasizing the meekness of Jesus, the Servant of the Lord, and foretelling the extension of his mission to the Gentiles.

* [12:15] Jesus’ knowledge of the Pharisees’ plot and his healing all are peculiar to Matthew.

* [12:19] The servant’s not contending is seen as fulfilled in Jesus’ withdrawal from the disputes narrated in Mt 12:1–14.

* [12:21] Except for a minor detail, Matthew here follows the LXX, although the meaning of the Hebrew (“the coastlands will wait for his teaching”) is similar. (Matthew, CHAPTER 12 | USCCB, n.d.)

Carol Zuegner comments that we too often decide the loudest voices are the ones we should listen to. There seems to be a shortage of compassion and empathy.

But in this loud and noisy world, I sometimes think that quietness will not prevail. Even now, writing this, I have to stop and take a deep breath. I remind myself there is good in the world, everywhere. You don’t even have to look very far to find it. We are so used to being bruised by the loudness and the response to be loud in return. Instead, let me look for goodness. Let me be the person who does good in the world in small ways and in big ways. 

In the Gospel, Jesus retreats, while still showing compassion to those who follow him. He cures people. He is there. 

 

Take a breath. There is good in the world. There is good in you and me. We have to remember to practice patience. To practice listening. To work on showing compassion even to ourselves when life becomes overwhelming. God is there. God is listening. 

 

My prayer today is that I remain steadfast with love and mercy. I pray for patience and empathy with those near and far from me. I pray with gratitude and one more deep breath. (Zuegher, 2026)

Don Schwager quotes “The Savior's meekness,” by John Chrysostom (347-407 AD).

"The prophet celebrated in advance both the Savior's meekness right alongside his unspeakable power. Thereby he opened to the Gentiles a great and effective door. Isaiah also foretold the ills that were to overtake the Jews. He foreknew the Son's oneness with the Father: 'Israel is my chosen, my soul has accepted him; I have put my Spirit upon him' (Isaiah 42:1). For it is not as an adversary that Christ transcends the law, as if he were an enemy of the Lawgiver, but as though he were of one mind with the Lawgiver and held to the very same purposes. Then, proclaiming the Lord's meekness, Isaiah said, 'He shall not cry nor lift up his voice' (Isaiah 42:20). For his desire indeed was to enable healing in their presence. But since they pushed him away, he did not contend any further against their opposition." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 40.2.1) (Schwager, n.d.)

Friar Jude Winkler comments that Micah was a small town boy who hated big city values and the officials in his town who did evil to covet and steal land. He prophesied they would lose boundaries in the Hebrew sense of justice, “as the sin so the punishment”. It is based on letting us have the consequences of what we get when we sin. The Pharisees fulfill the passage of Isaiah 42 in their persecution of Jesus as the suffering servant. Matthew quotes Isaiah to show Jesus fulfills the prophecy. Jesus uses the Suffering Servant passages from Isaiah and the Son of Man titles from Daniel 7 to identify with His mission. Friar Jude notes the mysterious meek figure in Isaiah's suffering servant is fulfilled in Jesus.

The Word Among Us Meditation on Matthew 12:14-21 comments that we tend to equate meekness with gentleness, but it’s much more than that. Meekness involves the choice to do what is right, even when fear tempts us to cowardice or anger tells us to fight fire with fire. It’s the godly strength to persist, grounded in the knowledge that God is with us.

Jesus knew his mission, and he was confident enough in God’s presence with him to carry it out on his own terms. That mission was to preach, to heal, and to proclaim freedom for the oppressed. And that’s exactly what he did until the time had come for him to actively engage his opponents. And when he did, he did it not by crushing them but by offering his life for their salvation and the salvation of the world. He could have summoned legions of angels to save him from death, but in meekness, he endured death at the hands of sinners—out of love for them.

Jesus has given you the Spirit to help you fulfill your mission with the same meekness that he showed. How might he want you to grow in this virtue today?

“Lord, give me the strength to be meek.” (Meditation on Matthew 12:14-21, n.d.)

Father Richard Rohr, OFM, introduces peace activist and Orthodox Christian Jim Forest (1941–2022) who urges Christians to take seriously Jesus’s exhortation to stay close to those who suffer. He offers reflection questions about how we are practicing the Beatitudes.

In the Orthodox church, reflection on the beatitudes is often recommended as a way of preparing for confession and communion. Such reflection provides a framework for an examination of conscience about steps not yet taken in our effort to follow Christ:

• Do I embrace poverty of spirit—or flee from it at the speed of light?
• For whom have I been in mourning?
• How meek am I in my response to the gospels?
• In what ways am I hungry for righteousness?
• How merciful am I regarding those who in some way have done me harm?
• How pure is my heart and what keeps it so impure?
• In what ways am I trying to purify my heart?
• What are the divisions that intersect my life and in what ways am I responding to these divisions as a peacemaker?
• What enemies do I love? For which enemies am I praying?
• Whose threatened life am I trying to safeguard?
• Do I accept persecution as a blessing—or do I avoid anything that might get me into trouble? [2] (Rohr, n.d.)

We seek Knowledge and Fortitude of the Spirit to live our relationships in practice of the blessing that comes from action to show the strength of meekness in our efforts to help people inherit a world of faith, hope, and love.

References

Matthew, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 18, 2026, from https://bible.usccb.org/bible/matthew/12? 

Meditation on Matthew 12:14-21. (n.d.). Word Among Us. Retrieved July 18, 2026, from https://wau.org/meditations/2026/07/18/1625292/ 

Micah, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 18, 2026, from https://bible.usccb.org/bible/micah/2?1 

Psalms, PSALM 10 | USCCB. (n.d.). Daily Scripture Readings. Retrieved July 18, 2026, from https://bible.usccb.org/bible/psalms/10?1 

Rohr, R. (n.d.). The Beatitudes: Week Two: Weekly Summary. Center for Action and Contemplation. Retrieved July 18, 2026, from https://cac.org/daily-meditations/beatitudes-week-two-weekly-summary/ 

Schwager, D. (n.d.). Until Jesus Brings Justice to Victory. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Zuegher, C. (2026, July 18). Daily Reflection July 18, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-18-2026 

Discerning Signs of Hope

The texts from the Roman Catholic Lectionary, today, alert us to the forces of oppression, consumption, and domination that have always denied peace and the power of the “Son of Man” to overcome the world.

A Sign of Hope

The Reading from the Book of Daniel is a vision of The Beasts and the Judgment.

* [7:1–27] This vision continues the motif of the four kingdoms from chap. 2; see note on 2:36–45. To the four succeeding world kingdoms, Babylonian, Median, Persian, and Greek, is opposed the heavenly kingdom of God and the kingdom of God’s people on earth. The beast imagery of this chapter has been used extensively in the Book of Revelation, where it is applied to the Roman empire, the persecutor of the Church.

* [7:2] The great sea: the primordial ocean beneath the earth, according to ancient Near Eastern cosmology (Gn 7:11; 49:25). It was thought to contain various monsters (Is 27:1; Jb 7:12), and in particular mythological monsters symbolizing the chaos which God had vanquished in primordial times (Jb 9:13; 26:12; Is 51:9–10; etc.).

* [7:4] In ancient times the Babylonian empire was commonly represented as a winged lion, in the rampant position (raised up on one side). The two wings that were plucked may represent Nebuchadnezzar and Belshazzar. On two feet like a human being…a human mind: contrasts with what is said in 4:13, 30.

* [7:5] A bear: represents the Median empire, its three tusks symbolizing its destructive nature; hence, the command: “Arise, devour much flesh.”

* [7:6] A leopard: used to symbolize the swiftness with which Cyrus the Persian established his kingdom. Four heads: corresponding to the four Persian kings of 11:2.

* [7:7–8] Alexander’s empire was different from all the others in that it was Western rather than Eastern in inspiration, and far exceeded the others in power. The ten horns represent the kings of the Seleucid dynasty, the only part of the Hellenistic empire that concerned the author. The little horn is Antiochus IV Epiphanes (175–164 B.C.), who usurped the throne and persecuted the Jews.

* [7:9–10] A vision of the heavenly throne of God (the Ancient of Days), who sits in judgment over the nations. Some of the details of the vision, depicting the divine majesty and omnipotence, are to be found in Ezekiel 1. Others are paralleled in 1 Enoch, a contemporary Jewish apocalypse.

* [7:13–14] One like a son of man: In contrast to the worldly kingdoms opposed to God, which are represented as grotesque beasts, the coming Kingdom of God is represented by a human figure. Scholars disagree as to whether this figure should be taken as a collective symbol for the people of God (cf. 7:27) or identified as a particular individual, e.g., the archangel Michael (cf. 12:1) or the messiah. The phrase “Son of Man” becomes a title for Jesus in the gospels, especially in passages dealing with the Second Coming (Mk 13 and parallels). (Daniel, CHAPTER 7 | USCCB, n.d.)

Daniel 3 continues to praise the Lord of the Natural Environment

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures. (Daniel, CHAPTER 3 | USCCB, n.d.)

In the Gospel of Luke, Jesus presents the Lesson of the Fig Tree.

* [21:5–36] Jesus’ eschatological discourse in Luke is inspired by Mk 13 but Luke has made some significant alterations to the words of Jesus found there. Luke maintains, though in a modified form, the belief in the early expectation of the end of the age (see Lk 21:27, 28, 31, 32, 36), but, by focusing attention throughout the gospel on the importance of the day-to-day following of Jesus and by reinterpreting the meaning of some of the signs of the end from Mk 13 he has come to terms with what seemed to the early Christian community to be a delay of the parousia. Mark, for example, described the desecration of the Jerusalem temple by the Romans (Mk 13:14) as the apocalyptic symbol (see Dn 9:27; 12:11) accompanying the end of the age and the coming of the Son of Man. Luke (Lk 21:20–24), however, removes the apocalyptic setting and separates the historical destruction of Jerusalem from the signs of the coming of the Son of Man by a period that he refers to as “the times of the Gentiles” (Lk 21:24). See also notes on Mt 24:1–36 and Mk 13:1–37. (Luke, CHAPTER 21 | USCCB, n.d.)

Vivian Amu comments that discernment is vital because it works as a spiritual compass that stretches beyond leadership— it asks us to speak up when the systems we inhabit are not aligned with our beliefs and values. Discernment invites us to peel back the surface of these systems and ask hard questions: Where is God in this? Does this cultivate dignity and justice for all? Does this leave people hopeful? Do these systems reflect the values of God’s kingdom? Or do they operate like the “beasts” of Daniel’s vision: self-serving, oppressive, consuming, dominating, and ultimately fleeting? The good news is that we are not left without guidance. By anchoring ourselves in Scripture, prayer, and the Spirit’s quiet leading, we can develop wisdom to navigate the complexities of our time with courage and faithfulness.

Nowadays, when the world feels like a stormy sea stirred up by forces of pride, greed, and fear, what would it look like to lead in a way that reflects the eternal kingdom of God rather than the fleeting “empires” of the world? Perhaps it starts with listening well, fostering humility, balancing mercy with justice, acting as ambassadors of the higher calling we have received, and participating in God’s kingdom work here and now, even as we wait with hope for its fullest realization.

Lord, grant us the wisdom to navigate what is frightening and fleeting in life and grant us the strength to embrace what is of lasting value. (Amu, n.d.)

Don Schwager quotes “My words will not pass away,” by an anonymous early author from the early Greek fathers.

"'This generation' refers both to those who suffer temptation and to those who cause it. It refers to sinners among men and to the demons who are at work in them. For neither group will cease being in the world until its consummation. For Christ said, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 25:41). Moreover, it is necessary that the source of temptation be preserved as long as there is faith which needs testing. It is also possible, however, that 'this generation' refers to those mortal Christians who would not pass over into eternal life and be made immortal and impassible 'until' all the events about which Christ was speaking had taken place.

"'Heaven and earth will pass away, but my words will not pass away' because heaven and earth were created to serve you, but my words were uttered to govern you. Both heaven and earth are subject to vanity, as the apostle said, 'Creation is subject to vanity' (Romans 8:20). Truth, however, is by nature unable to deceive and can never die." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 49, the Greek fathers). (Schwager, n.d.)

The Word Among Us Meditation on Luke 21:29-33 comments that we should never be afraid when we see “signs” of the kingdom—the coming of Jesus is something we long for! Jesus reassures us that, no matter what’s going on around us, he remains the Lord of creation. Despite the disturbing things that we have been reading about lately, even despite heaven and earth themselves passing away, his “words”—his promises—“will not pass away”

Remember: in the midst of the somber signs of Jesus’ return, you will still find hopeful signs of his kingdom coming to full flowering. Look for its fruit in the world, in the Church, and in your family, and take comfort when you see it. Because the coming of the kingdom is very good news!

“Jesus, help me to look forward to your coming with peace and joy.” (Meditation on Luke 21:29-33, n.d.)

Friar Jude Winkler comments that the Book of Daniel presents political empires presented as beasts to devour the earth. The “Age of Days” is filled with Wisdom symbolized by white hair. The Son of Man, interpreted as the Kingdom of Israel in the author’s time, is coming during the Seleucid persecution. By the time of Jesus, the title was used as an individual title by the Son of Man. He comes upon the clouds and returns upon the clouds. Jesus also included the reference, in Second Isaiah, to the Suffering Servant in his teaching. The fig tree predicts summer and in Luke’s Gospel it dawns on the earth in our relationship with Jesus. Friar Jude comments that these things are not only about the end of earth, but Jesus' resurrection brought us to a new era where time is not important.

Fr. Mike Schmitz begins by explaining the confusion experienced by the early Christians as they struggled to integrate the Gentiles into the Church. We also hear more about Barnabas, missionary companion of St. Paul, who was named by God as the "Son of Encouragement." Lastly, Fr. Mike delves into the history surrounding paganism and hedonism in pre-Christian Corinth and the need to encourage the Greeks to leave their old ways of worship. Today's readings are Acts 11, 1 Corinthians 3-4, Proverbs 27:23-27.

Father Richard Rohr, OFM, explores how our brains are wired to hold onto negativity, and how contemplative practice helps us choose positivity instead. The only way, then, to increase authentic spirituality is to deliberately practice actually enjoying a positive response and a grateful heart. And the benefits are very real. By following through on conscious choices, we can rewire our responses toward love, trust, and patience. Neuroscience calls this neuroplasticity. This is how we increase our bandwidth of freedom, and it is surely the heartbeat of any authentic spirituality. 

Most of us know that we can’t afford to walk around fearing, hating, dismissing, and denying all possible threats and all otherness. But few of us were given practical teaching in how to avoid this. It’s interesting that Jesus emphasized the absolute centrality of inner motivation and intention more than outer behavior, spending almost half of the Sermon on the Mount on this subject (see Matthew 5:20–6:18). We must—yes, must—make a daily and even hourly choice to focus on the good, the true, and the beautiful. A wonderful description of this act of the will is found in Philippians 4:4–9, where Paul writes, “Rejoice in the Lord always” [italics added]. If you’re tempted to write this off as idyllic “positive thinking,” remember that Paul wrote this letter while literally in chains (1:12–13). How did he pull this off? You might call it “mind control.” Many of us just call it “contemplation.” (Rohr, n.d.)

We implore the help of the Spirit to resist the negativity of many of the world leaders that distorts the faith and hope that we demonstrate in following the Way of Jesus Love and compassion for all. 

References

Amu, V. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved November 28, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-november-28-2025 

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/daniel/3?75 

Daniel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/daniel/7?2 

Luke, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved November 28, 2025, from https://bible.usccb.org/bible/luke/21?29 

Meditation on Luke 21:29-33. (n.d.). Retrieved November 28, 2025, from https://wau.org/meditations/2025/11/28/1436362/ 

Rohr, R. (n.d.). Minding Positivity. Center for Action and Contemplation. Retrieved November 28, 2025, from https://cac.org/daily-meditations/minding-positivity/ 

Schwager, D. (n.d.). My Words Will Not Pass Away. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 28, 2025, from https://www.dailyscripture.net/daily-meditation/