Patience...
Arek Appayim, Makrothumia and Hupomone
Three words are most frequently translated as either "longsuffering," "endurance," "perseverance" or "patience" in modern English Bibles: arek appayim in Hebrew, makrothumia and hupomone in Greek. When the time came to translate the Old Testament into Greek, the translators used makrothumia as the synonym of the Hebrew arek appayim. Both words mean essentially the same thing: slow to anger.
In writing the New Testament, the apostles added hupomone. Both Greek words generally mean the same thing. However, scholars have noted that each has characteristics that sets it apart. Spiros Zodhiates, in The Complete Word Study Dictionary of the New Testament, p. 939, says,
Makrothumia is patience in respect to persons, while hupomone, endurance, is putting up with things or circumstances.
The difference does not end there. While both words have positive connotations, hupomone tends to be decidedly more upbeat. The International Standard Bible Encyclopedia, p. 690, says, "As makrothumia is especially related to love, so hupomone is especially related to hope." The same volume also states the distinction between hupomone and makrothumia can best be seen in their opposites. The opposite of hupomone is cowardice or despondency, whereas the antonym of makrothumia is wrath or revenge.
Thus, while makrothumia is somewhat more passive in its implications, neither word allows us to be apathetic while enduring affliction. Makrothumia is somewhat more passive because, since people are usually involved as persecutors or instruments of our affliction, we should respond with greater caution and wisdom.
People, even those who persecute us, are not things, and we best represent our Father by not being hasty and rash. "Be wise as serpents and harmless as doves," Jesus says (Matthew 10:16). It is the soft answer that turns away wrath (Proverbs 15:1). James writes, "The tongue is a fire, a world of iniquity" (James 3:6). Jesus left retaliation to the Father.
Paul says in I Thessalonians 5:15,
See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.
Two wrongs do not make a right, and in our irritated or angry impatience, we frequently say or do something just as bad or worse as was done to us! Then where are we? Often, our patience does not delay our wrath as God's does.
The obvious meaning of Paul's advice is that we should not take vengeance. In Romans 12:19, Paul repeats this more plainly:
Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord.
This, in turn, feeds directly into Jesus' teaching in Matthew 5:39-45:
But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.
You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust.
The consistent instruction is that we not set ourselves against an evil person who is injuring us, whether verbally, physically or judicially. Rather, Jesus teaches us to be willing to give the offender something that might defuse the immediate situation—and perhaps even provide some small example that will promote his eternal welfare. Patience is of great value in this respect.
This in no way means we are weak, though to them we may at first seem so. Nor does it mean that we approve of their conduct. Though we may hate their conduct and suffer keenly when it affects us, Christ tells us to bless them, meaning we should confer favor upon or give benefits to them. We can do this by wishing the person well, speaking kindly of and to him and seeking to do him good.
Situations like this may be the most difficult test we will ever face. Patiently deferring retaliation and committing the circumstance to God's judgment is indispensable to the best possible solution. But the primary point of Jesus' instruction, however, is not how to resolve these situations, but that we may be children of our Father. By imitating God's pattern, we will resemble Him and take a giant stride toward being in His image.
Three words are most frequently translated as either "longsuffering," "endurance," "perseverance" or "patience" in modern English Bibles: arek appayim in Hebrew, makrothumia and hupomone in Greek. When the time came to translate the Old Testament into Greek, the translators used makrothumia as the synonym of the Hebrew arek appayim. Both words mean essentially the same thing: slow to anger.
In writing the New Testament, the apostles added hupomone. Both Greek words generally mean the same thing. However, scholars have noted that each has characteristics that sets it apart. Spiros Zodhiates, in The Complete Word Study Dictionary of the New Testament, p. 939, says,
Makrothumia is patience in respect to persons, while hupomone, endurance, is putting up with things or circumstances.
The difference does not end there. While both words have positive connotations, hupomone tends to be decidedly more upbeat. The International Standard Bible Encyclopedia, p. 690, says, "As makrothumia is especially related to love, so hupomone is especially related to hope." The same volume also states the distinction between hupomone and makrothumia can best be seen in their opposites. The opposite of hupomone is cowardice or despondency, whereas the antonym of makrothumia is wrath or revenge.
Thus, while makrothumia is somewhat more passive in its implications, neither word allows us to be apathetic while enduring affliction. Makrothumia is somewhat more passive because, since people are usually involved as persecutors or instruments of our affliction, we should respond with greater caution and wisdom.
People, even those who persecute us, are not things, and we best represent our Father by not being hasty and rash. "Be wise as serpents and harmless as doves," Jesus says (Matthew 10:16). It is the soft answer that turns away wrath (Proverbs 15:1). James writes, "The tongue is a fire, a world of iniquity" (James 3:6). Jesus left retaliation to the Father.
Paul says in I Thessalonians 5:15,
See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.
Two wrongs do not make a right, and in our irritated or angry impatience, we frequently say or do something just as bad or worse as was done to us! Then where are we? Often, our patience does not delay our wrath as God's does.
The obvious meaning of Paul's advice is that we should not take vengeance. In Romans 12:19, Paul repeats this more plainly:
Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord.
This, in turn, feeds directly into Jesus' teaching in Matthew 5:39-45:
But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.
You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust.
The consistent instruction is that we not set ourselves against an evil person who is injuring us, whether verbally, physically or judicially. Rather, Jesus teaches us to be willing to give the offender something that might defuse the immediate situation—and perhaps even provide some small example that will promote his eternal welfare. Patience is of great value in this respect.
This in no way means we are weak, though to them we may at first seem so. Nor does it mean that we approve of their conduct. Though we may hate their conduct and suffer keenly when it affects us, Christ tells us to bless them, meaning we should confer favor upon or give benefits to them. We can do this by wishing the person well, speaking kindly of and to him and seeking to do him good.
Situations like this may be the most difficult test we will ever face. Patiently deferring retaliation and committing the circumstance to God's judgment is indispensable to the best possible solution. But the primary point of Jesus' instruction, however, is not how to resolve these situations, but that we may be children of our Father. By imitating God's pattern, we will resemble Him and take a giant stride toward being in His image.
posted by As The Deer at 8/14/2006 06:31:00 PM
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