Patience
Patience
The virtue of patience occupied a great place in the apostolic writings. We have two Greek words to consider, which are thus translated: (1) (vb. ), (2) (vb. ).
1. is the more important word. It is found only in later Greek, and answers to the classical , , with the meaning of holding out, enduring. The word, however, principally belongs to biblical and Patristic Greek, into which it was introduced by the LXX_, where it translates various Hebrew words signifying hope, a virtue very closely connected with endurance, as being its basis or ground. Cremer says (Bibl.-Theol. Lex. of NT Greek3, Eng. tr._, 1880, p. 420) of : It denotes the peculiar psychological clearness and definiteness which hope attains in the economy of grape, by virtue, on the one hand, of its distinctive character excluding all wavering, doubt, and uncertainty; and, on the other, in conformity with its self-assertion amid the contradictions of this present world.
The connection of patience () with hope is brought out in such passages as Rom 8:25; 2Pe 3:12, Col 1:11-12. Its connection with the contradictions of life appears in Rom 5:3-4, Jam 1:3-4; cf. also 2Th 1:4, Heb 10:36; Heb 12:1, Rev 2:2-3; Rev 2:19; 2Pe 1:6.
The Book of Revelation in particular emphasizes the need of endurance, written as it is in view of the persecution of the Church by the Roman State (cf., further, Rev 1:9; Rev 13:10; Rev 14:12). Particular expressions which call for note are 2Th 3:5, , the patience which waits for Christ, i.e. for the Messianic salvation; Rev 3:10, , the word which treats of patient waiting for me, i.e. the word of prophecy. Interesting also is Rom 15:5, where God is called the God of patience ( ), i.e. the God who inspires patience through the prophetic words of Scripture (cf. v. 4); see, further, for , 2Co 1:6; 2Co 12:12, 1Ti 6:11, Tit 2:2.
The similarity of atmosphere between the NT and the Apostolic Fathers makes it natural that we should find similar reference to patience () in them. 1 Clem. v. 5-7 is particularly interesting, where, after St. Peter and the other apostles, St. Paul is set forth as an example of patience: By reason of jealousy and strife Paul by his example pointed out the prize of patience. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went into the holy place, having been found a notable pattern of patience. Cf. also 1 Clem. lxii. 2, lxiv.; Hermas, Mand. viii. 9; Ep. Barn. xxi. 5; finally Polyc. Philippians, viii. 1. 2, Christ Jesus patiently endured () all things for our sakes, that we may live in Him. Wherefore let us become imitators of His patience (); xi. 1, I exhort you all therefore to obey the word of righteousness and to practise all patience, which you saw before your eyes not only in the blessed Ignatius and Zosimus and Rufus, but also in others of you and in Paul himself and the rest of the Apostles.
2. also is a word rare in profane Greek. It appears in the apostolic writings as a synonym of (Col 1:11, Heb 6:12; Heb 10:36, Jam 5:10, 2Ti 3:10). On the other hand, it has the special meaning of longsuffering (q.v._) and stands opposed to , , and is synonymous with (cf. Gal 5:22, Eph 4:2, Col 3:12, 2Ti 4:2). In these passages the word is used of the patience of men one towards another. But it is also used of the patience or longsuffering of God, who delays the punishment of sinners in order to give them time to repent (cf. Rom 2:4; 1Pe 3:20, 2Pe 3:15). In Rom 9:22 the idea of giving time for repentance is absent, and the word refers simply to Gods delaying punishment.
In the sub-apostolic writings stands side by side with as in the NT; cf. 1 Clem. lxiv. A noteworthy passage dealing with this virtue is Hermas, Mand. v. 1, which is all in praise of patience (): In patience the Lord dwells, but in hot wrath the devil (v. 3).
In conclusion, reference may be made to the fine development, on the basis of the apostolic teaching, of the idea of Christian patience (), which A. Ritschl has given in The Christian Doctrine of Justification and Reconciliation, Eng. tr._ of vol. iii., 1900, p. 627 f.
Patience is that feeling which views the evils of life in the light of Divine providence. It is quite different from the Stoic idea of apathy, which aims at the suppression of the pain due to the evil from which we suffer. Patience in suffering implies that the pain continues (p. 627).
This is true not only of ordinary patience, but of the Christian form of this virtue. The elevation of the general human exercise of patience into its special Christian form depends on the fact that mans feeling of self and of personal worth, by being combined with the thought of the supramundane God Who is our Father, and guarantees to us salvation through dominion over the world and participation in the Kingdom of God, is raised above all natural and particular motives, even when they are the occasion of troubles. This still admits of evils being felt with pain even by the Christian (p. 628). Ritschl refers in a note to Calvin, Inst. iii. 8. 8: Neither is there required from us a cheerfulness, such as may take away all sense of bitterness and grief; there would be no patience of the saints in the cross, except also they were tormented with grief and pressed with trouble. The NT, indeed, speaks of rejoicing in suffering, of glorying in afflictions and persecutions for Christs sake. But we can quote against the idea that this joy is to exterminate the sense of pain not only the explicit confession in Heb 12:11, but also the example of Jesus and St. Paul. The actual position of things is, in fact, as follows:
The consciousness of reconciliation with God places the assurance of personal worth firm above all the special motives which arise from the world; and therefore the pain which springs from their oppressive action can be subordinated to the joy which, in our feeling of self, denotes the incomparable worth of Divine sonship. But in the case in question, joy would not last; rather, it would veer round into indifference, unless underneath the joy the pain still continued. Moreover, the truth of the Fatherly care of God for His children suggests to us not only the inference that no evils arising from the world can overbalance the blessing of fellowship with God, but also this further application, that these evils, as tests of our fidelity to God, are elevated into relative blessings. And this comes about just through the exercise of patience as the peculiar and proper manifestation of Christian freedom (p. 629).
Literature.-H. Bushnell, The New Life, 1860; M. Creighton, The Mind of St. Peter, 1904, p. 22; H. Black, Christs Service of Love, 1907, p. 130; H. M. Gwatkin, The Eye for Spiritual Things, 1907, p. 61; H. E. Manning, Sermons on Ecclesiastical Subjects, i. [1870] 173; J. H. Jowett, The Transfigured Church, 1910, p. 149; W. H. Hutton, A Disciples Religion, 1911, p. 12; W. B. Ullathorne, Christian Patience, 1886; G. Hanson, A Chain of Graces, 1906, p. 57.
Robert S. Franks.
Fuente: Dictionary of the Apostolic Church
PATIENCE
That calm and unruffled temper with which a good man bears the evils of life. “Patience, ” says an eminent writer, “is apt to be ranked by many among the more humble and obscure virtues, belonging chiefly to those who grown on a sick bed, or who languish in a prison; but in every circumstance of life no virtue is more important both to duty and to happiness. It is not confined to a situation of continued adversity: it principally, indeed, regards the disagreeable circumstances which are apt to occur; but prosperity cannot be enjoyed, any more than adversity supported without it. It must enter into the temper, and form the habit of the soul, if we would pass through the world with tranquillity and honour.” “Christian patience, ” says Mason, “is essentially different from insensibility, whether natural, artificial, or acquired. This, indeed, sometimes passes for patience, though it be in reality quite another thing; for patience signifies suffering. Now if you inflict ever so much pain on the body of another, if he is not sensible of it, it is no pain to him; he suffers nothing; consequently calmness under it is no patience. This insensibility is sometimes natural. Some, in the native temperament of their mind and body are much less susceptible of pain than others are.
There are different degrees of insensibility in men, both in their animal and mental frame; so that the same event may be a great exercise of patience to one man, which is none at all to another, as the latter feels little or no pain from that wound inflicted on the body or mind which gives the most exquisite anguish to the former. Again; there is an artificial insensibility: such as is procured by opiates, which blunt the edge of pain; and there is an acquired insensibility; or that which is attained by the force of principles strongly inculcated, or by long custom. Such was the apathy of the Stoics, who obstinately maintained that pain was no evil, and therefore bore it with amazing firmness, which, however, was very different from the virtue of Christian patience, as appears from the principles from which they respectively proceeded; the one springing from pride, the other from humility.” Christian patience, then, is something different from all these. “It is not a careless indolence, a stupid insensibility, mechanical bravery, constitutional fortitude, a daring stoutness of spirit, resulting from fatalism, philosophy, or pride:
it is derived from a divine agency, nourished by heavenly truth, and guided by Scriptural rules.” “Patience, ” says Mr. Jay, “must be displayed under provocations. Our opinions, reputation, connexions, offices, business, render us widely vulnerable. the characters of men are various: their pursuits and their interests perpetually clash: some try us by their ignorance; some by their folly; some by their perverseness; some by their malice. Here, then, is an opportunity for the triumph of patience.
We are very susceptive of irritation; anger is eloquent; revenge is sweet: but to stand calm and collected; to suspend the blow which passion was urgent to strike; to drive the reasons of clemency as far as they will go; to bring forward fairly in view the circumstances of mitigation: to distinguish between surprise and deliberation, infirmity and crime; or if infliction be deemed necessary, to leave God to be both the judge and the executioner; this a Christian should labour after: his peace requires it. People love to sing the passionate; they who are easily provoked, commit their repose to the keeping of their enemies; they lie down at their feet, and invite them to strike. the man of temper places himself beyond vexatious interruption. ‘He that hath no rule over his own spirit, is like a city that is broken down, and without walls, ‘ into which enter over the ruins serpents, vagrants, thieves, enemies; while the man who in patience possesses his soul, has the command of himself, places a defense all around him, and forbids the entrance of such unwelcome company to offend or discompose. His wisdom requires it. ‘
He that is slow to anger is of great understanding; but he that is hasty of spirit, exalteth folly.’ Wisdom gives us large, various, comprehensive views of things; the very exercise operates as a diversion, affords the mind time to cool, and furnishes numberless circumstances tending to soften severity. His dignity requires it. ‘It is the glory of a man to pass by a transgression.’ The man provoked to revenge is conquered, and loses the glory of the struggle; while he who forbears comes off victor, crowned with no common laurels. A flood assails a rock, and rolls off unable to make an impression; while straws and boughs are borne off in triumph, carried down the stream, driven and tossed. Examples require it. What provocations had Joseph received from his brethren? but he scarcely mentions the crime: so eager is he to announce the pardon. David says, ‘They rewarded me evil for good; but as for me, when they were sick, my clothing was sackcloth.’ Stephen, dying under a shower of stones, prays for his enemies: ‘Lord, lay not this sin to their charge.’
But a greater than Joseph, or David, or Stephen, is here. go to the foot of the cross, and behold Jesus suffering for us. Every thing conspired to render the provocation heinous; the nature of the offence, the meanness and obligation of the offenders, the righteousness of his cause, the grandeur of his person; and all these seemed to call for vengeance. The creatures were eager to punish. Peter drew his sword; the sun resolved to shine on such criminals no longer; the rocks asked to crush them; the earth trembles under the sinful load; the very dead cannot remain in their graves. He suffers them all to testify their sympathy, but forbids their revenge; and, lest the Judge of all should pour forth his fury, he cries, ‘Father, forgive them, for they know not what they do!’
2. Patience is to be displayed in suffering affliction. This is another field in which patience gathers glory. Affliction comes to exercise our patience, and to distinguish it. ‘The trial of your faith worketh patience, ‘ not only in consequence of the divine blessing, but by the natural operation of things; use makes perfect; the yoke is rendered easy by being worn, and those parts of the body which are most in action are the most strong and solid; and, therefore, we are not to excuse improper dispositions under affliction, by saying, ‘It was so trying, who could help it?’ This is to justify impatience by what God sends on purpose to make you patient.
3. Patience is to be exercised under delays. We as naturally pursue a desired good as we shun an apprehended evil: the want of such a good is as grievous as the pressure of such an evil; and an ability to bear the one is as needful a qualification as the fortitude by which we endure the other. It therefore, equally belongs to patience to wait, as to suffer. God does not always immediately indulge us with an answer to our prayers. He hears, indeed, as soon as we knock; but he does not open the door: to stand there resolved not to go without a blessing, requires patience; and patience cries, ‘Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.’ We have, however, the most powerful motives to excite us to the attainment of this grace.
1. God is a God of patience, Rom 15:5.
2. It is enjoined by the Gospel, Rom 12:12. Luk 21:19.
3. The present state of man renders the practice of it absolutely necessary, Heb 10:36.
4. The manifold inconvenience of impatience is a strong motive, Joh 4:1-54 : Psa 106:1-48 :
5. Eminent examples of it, Heb 12:2. Heb 6:12. Job 1:22.
6. Reflect that all our trials will terminate in triumph, Jam 5:7-8. Rom 2:7. Barrow’s works, vol. 3: ser. 10; Jay’s Sermons, ser. 2. vol. 1:; Mason’s christian Morals, vol. 1: ser. 3; Blair’s Sermons, vol. 3: ser. 11; Bishop Horne’s Discourses, vol. 2: ser. 10; Bishop Hopkin’s Death Disarmed, p. 1: 120.
Fuente: Theological Dictionary
patience
(Latin: patior, endure)
A form of the virtue of fortitude; a virtue enabling one to endure present evils without being unduly cast down, because of the love of God. Patience is understood particularly as the bearing of evils inflicted by another. The grades of patience are: to bear difficulties without fretfulness or murmuring, to use hardships to make progress in virtue, to desire aftlictions and to accept them with holy joy.
Fuente: New Catholic Dictionary
Patience
is that calm and unruffled temper with which a good man bears the evils of life. We have set before us in the Scriptures the most powerful motives to excite us to the attainment of this grace:
(1) God is a God of patience (Rom 15:5).
(2) It is enjoined by the Gospel (Rom 12:12).
(3) The present state of man renders the practice of it absolutely necessary (Heb 10:36).
(4) Eminent examples of it are presented for our encouragement (Job 1:22; Heb 12:2).
(5) Lastly, we are to remember that all our trials.borne with patience will terminate in, triumph (Rom 2:7; Jam 5:7-8).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
PATIENCE
Among the many qualities that the Spirit of God develops in the life of believers is that of patience (Gal 5:22). Some older English versions called it longsuffering, and at times forbearance. Patience is that quality of character that develops within believers as they learn to put up with people and things that test, try or annoy them (Rom 5:3-4; Eph 4:1-2; Jam 1:3-4). The specific feature of Christian patience is that believers exercise it in a spirit of love, joy, humility and forgiveness (1Co 13:4; 1Co 13:7; Col 1:11; Col 3:12-13; cf. Mat 18:23-35).
Patience is a characteristic of God himself. He is patient with sinners, withholding his judgment and providing instead a way of salvation (Psa 103:8-9; Jon 4:2; Rom 3:25-26; 1Pe 3:20). Those who respond to his patience in faith and repentance receive his forgiveness; those who despise or ignore it fall under his punishment (Exo 34:6-7; Rom 2:3-4; Rom 9:22; 1Ti 1:16; 2Pe 3:9).
Jesus was the perfect example of forbearance and longsuffering (Mat 26:50-53; Luk 9:51-56; 1Ti 1:16; 1Pe 2:21-23). His example assures Christians that patience is more than tolerance; it is endurance and steadfastness (2Th 3:5; Heb 12:3). Gods people must be prepared to endure insults, hardship, injustice, persecution, suffering and trials of every kind (1Co 4:12; 1Co 6:7; 2Co 1:6; 2Th 1:3-4; Heb 11:25-27; Jam 1:12; Jam 5:10-11). This sort of patience is especially necessary for those who serve God in the work of evangelism and church care (1Th 5:14; 2Ti 2:10; 2Ti 2:24; 2Ti 3:10-11; 2Ti 4:2).
Patience also means perseverance, whether in particular matters such as prayer (Rom 12:12; Col 4:2) or in the overall matter of steadfast commitment to the end (Mat 24:13; Col 2:23; Heb 10:36). What Christians look for is the return of Christ. Although, in the meantime, they must bear patiently with the trials of life, their expectancy of Christs return gives purpose to their perseverance. It is their Christian hope (Heb 6:11-12; Jam 5:7-8; see HOPE; PERSEVERANCE).
Fuente: Bridgeway Bible Dictionary
Patience
PATIENCE (, Luk 8:15; Luk 21:19, and throughout NT; , long-suffering, only in Epp.; verbal form appears Mat 18:26; Mat 18:29, with significance Give me time).The moral attribute which enables men to endure afflictions and to employ strength wisely. It is essentially a Christian grace. The classical conception of virtue was mainly active. The old pagan world meant by a virtuous man, a brave, strong, just, energetic human being, who might be, but who probably would not be, also humble, submissive, self-subduing (Liddon, Christian World Pulpit, vol. xxiv. 138). The Oriental idea touches the opposite extreme, in which virtue consists not in such qualities as patience, but in the passivity from which feeling is expelled (cf. Newman Smyth, Christian Ethics, pt. i. ch. 2, iii.). As a Christian grace, patience is inculcated in the NT (1Ti 6:11, Tit 2:2, Heb 10:36, Jam 1:4, 2Pe 1:6), and exemplified in the life of Christ. His patience is referred to directly only once in the NT, and then incidentally (2Th 3:5 AVm [Note: Vm Authorized Version margin.] and Revised Version NT 1881, OT 1885 ); but examples of it are mentioned in the Epp. as incentives to believers (Heb 12:2, 1Pe 2:23).
1. The patience of Christ may be regarded
(1) in itself. It constitutes one of the most remarkable features of His manhood. It is not visible upon the surface of the Evangelical narratives, but it becomes impressive the moment that reflexion begins to deal with His Personality in the light of the events of His life on earth. Whatever His consciousness of Himself, He was evidently aware that extraordinary forces were at His command (Mat 4:3; Mat 26:53). Just in proportion to the eminence of a mans sphere and the genius of a mans endowments, the quality of patience is necessary. To none, therefore, was it more necessary and more difficult than to our Lord, and by none was it more perfectly possessed. He set before Himself an aim which marks Him as the supreme Dreamer of history; yet, with the vision always before Him, and the longing for its fulfilment pressing on His heart (Luk 12:50), He moved unhasting, if unpausing, towards the goal. The second temptation (Luk 4:5 f.) was a trial of patience. In it He met the temptation to accomplish His purpose prematurely and superficially by means of an appeal to forces which lay ready to hand in the temper and expectations of the Jews. He preferred the patience that works perfectly, and therefore slowly, to the passion that strikes swiftly and works partially and imperfectly. At the same time, His temperament could not be described as phlegmatic. His patience was not the placidity of a pool secluded by surrounding woods from storm, it was rather the calm of an ocean which refuses to allow any gale to rouse it to anger. Not incapability of passion, but perfect self-control, lay at the heart of the patience of Christ.
(2) In its manifestations, (a) As a man, He had to endure the irritations from which none is exempt, e.g. interruptions (Mar_Mar 5:21 f., Mar 6:30 f., Joh 4:6-7), the suspicions (Luk 14:1 f.) and the provocations (Luk 10:25; Luk 11:53) of His foes; the spiritual dulness (Mar 9:19, Luk 10:40 f., Luk 24:25) and carnal expectations (Mar 9:33 f., Mar 10:35 f.) of His friends. He was subjected to trials of temper ; He was harassed by temptations caused by nervous irritability, or want of strength, or physical weakness, or bodily weariness; unfair opposition was constantly urging Him to give way to undue anger and unrestrained passion; or rejection and desertion would, had it been possible, have betrayed Him into moodiness or cynical despair. The machinations of His foes, the fickleness of the mob, even the foolishness of His disciples, were scarcely ever wanting to try His spirit, and would often goad Him beyond endurance (Bernard, Mental Characteristics of the Lord Jesus, cited in Stalkers Imago Christi, p. 192 f.). It is not enough to say that our Lord endured these temptations without showing any impatience; there was a positive radiance about His patience that makes it the supreme example of the grace as manifest in human life, (b) As a teacher, the patience of Christ was manifested (i.) in dealing with individuals, e.g. Philip (Joh 1:45; Joh 6:5 f., Joh 14:8), Thomas (Joh 20:27 f.), Peter (Joh 1:42, Mat 14:28 f., Luk 22:31 f., Luk 22:61, Luk 24:34, Joh 21:15 f.); (ii.) in training the disciples, e.g. explaining His parables to them (Mar 4:10; Mar 4:13); teaching them only as they were able to receive the truth (Mat 16:21, Joh 16:12); repeating lessons only partially understood (Mar 9:31; Mar 10:32 bf.). It was through His patience as a teacher that our Lord was able out of very raw material to educate the men who were the founders and Apostles of His Church, (c) As a sufferer, His patience is conspicuous in the scenes connected with His passion (see esp. Mat 26:52 f., Mar 14:60 f., Mar 14:65, Joh 18:22 f., Luk 23:34, Mar 15:29 f.). No one ever suffered so terribly and so patiently as He. There was the extreme of physical pain, of mental torture, and of spiritual agony. The suffering was unjustly inflicted, and was accompanied by almost every possible indignity, but the patience of the Sufferer rose above it with a quiet dignity that makes those scenes the most wonderful in history.
(3) In its limitations. The patience of Christ had its limits, as every noble patience has. Those limits were not where, at first, we might expect to find them; He was patient with His disciples dulness, though it grieved Him (Luk 24:25 f.). He never lost patience under the opposition of His enemies (Luk 11:53; Luk 20:20 f.). But when it was suggested that He should avoid the cross (Mat 16:22 f.), and when He was confronted with the spiritual assumptions of the Pharisees, His patience reached its limits. Self-indulgence and self-deception were sins with which Christ had no patience (see Stopford A. Brooke, Sermons, 2nd series, Patience and Impatience)
(4) In its implications. The patience of Christ is set before believers, directly (2Th 3:5) and indirectly (1Pe 2:21 f.), as an example and an inspiration. There is in Christ a type and fountain of patience in which the possibilities of endurance are exhibited, and from which the grace for endurance to the uttermost may be gathered. The patience of Christ represents the passive side of Christian goodness, its deliberate, steady, hopeful endurance, in the spirit of Him who was made perfect through suffering (Denney, Expos. Bible, Epp. to Thess. p. 372).
2. Human patience is mentioned: (a) in Luk 8:15, with reference to the perseverance with which the fruit of God is brought forth in the believers life. Spiritual fruitfulness is not easily attained. A consistent Christian character is wrought only by long patience. Christ sets the staying power of vital faith in contrast with the passing fervour of those who lightly receive and as lightly abandon the word of truth (cf. Luk 8:13). (b) In Luk 21:19, in the course of Christs prediction of the sorrows that should befall during the struggle with Rome. Revised Version NT 1881, OT 1885 is much the preferable rendering. Its meaning may be summed up thus, Heroic perseverance wins the crown (Lindsay, Gospel of St. Luke, in loc).
Literature.H. Bushnell, The New Life (1860); A. Ritschl, The Chr. Doct. of Justification and Reconciliation (English translation 1900), 625; J. T. Jacob, Christ the Indweller (1902), 149; C. L. Slattery, The Master of the World (1906), 121; M. Creighton, The Mind of St. Peter (1904), 22; M. R. Vincent, The Covenant of Peace (1887), 234.
James Mursell.
Fuente: A Dictionary Of Christ And The Gospels
Patience
pashens (, hupomone, , makrothuma): Patience implies suffering, enduring or waiting, as a determination of the will and not simply under necessity. As such it is an essential Christian virtue to the exercise of which there are many exhortations. We need to wait patiently for God, to endure uncomplainingly the various forms of sufferings, wrongs and evils that we meet with, and to bear patiently injustices which we cannot remedy and provocations we cannot remove.
The word patience does not occur in the Old Testament, but we have patiently in Psa 40:1 as the translation of kawah, to wait, to expect, which word frequently expresses the idea, especially that of waiting on God; in Psa 37:7, patiently (wait patiently) is the translation of hul, one of the meanings of which is to wait or to hope for or to expect (of Job 35:14); patient occurs (Ecc 7:8) as the translation of ‘erekh ruah, long of spirit, and (Job 6:11) that I should be patient (ha’arkh nephesh). Compare impatient (Job 21:4).
Patience occurs frequently in the Apocrypha, especially in Ecclesiasticus, e.g. 2:14; 16:13; 17:24; 41:2 (hupomone); 5:11 (makrothumia); 29:8 (makrothumeo, the Revised Version (British and American) long suffering); in The Wisdom of Solomon 2:19, the Greek word is anexikaka.
In the New Testament hupomone carries in it the ideas of endurance, continuance (Luk 8:15; Luk 21:19; Rom 5:3, Rom 5:4, the American Standard Revised Version stedfastness; Rom 8:25, etc.).
In all places the American Revised Version margin has stedfastness, except Jam 5:11, where it has endurance; makrothumia is translated patience (Heb 6:12; Jam 5:10); makrothumeo, to bear long (Mat 18:26, Mat 18:29; Jam 5:7; See LONGSUFFERING); the same verb is translated be patient (1Th 5:14, the Revised Version (British and American) longsuffering; Jam 5:7, Jam 5:8, the King James Version and the Revised Version (British and American) patient); makrothumos, patiently (Act 26:3); hupomeno (1Pe 2:20); anexkakos is translated patient (2Ti 2:4, the Revised Version (British and American), the King James Version margin, forbearing); epieikes, gentle (1Ti 3:3, the Revised Version (British and American) gentle); hupomeno (Rom 12:12, patient in tribulation). For the patient waiting for Christ (2Th 3:5), the Revised Version (British and American) has the patience of Christ.
Patience is often hard to gain and to maintain, but, in Rom 15:5, God is called the God of patience (the American Revised Version margin stedfastness) as being able to grant that grace to those who look to Him and depend on Him for it. It is in reliance on God and acceptance of His will, with trust in His goodness, wisdom and faithfulness, that we are enabled to endure and to hope stedfastly. See also GOD.
Fuente: International Standard Bible Encyclopedia
Patience
General references
Psa 37:7-9; Pro 15:18; Ecc 7:8-9; Lam 3:26-27; Luk 8:15; Luk 21:19; Rom 2:7; Rom 5:3-4; Rom 8:25; Rom 12:12; Rom 15:4-5; 1Co 13:4-5; 2Co 6:4-6; 2Co 12:12; Gal 6:9; Eph 4:1-2; Col 1:10-11; Col 3:12-13; 1Th 1:3; 1Th 5:14; 2Th 3:5; 1Ti 3:2-3; 1Ti 6:11; 2Ti 2:24-25; Tit 2:1-2; Tit 2:9; Heb 6:12; Heb 6:15; Heb 10:36; Heb 12:1; Jas 1:3-4; Jas 1:19; Jas 5:7-8; 1Pe 2:19-23; 2Pe 1:5-6; Rev 1:9; Rev 13:10; Rev 14:12 Longsuffering; Meekness
Instances of:
– Isaac toward the people of Gerar
Gen 26:15-22
– Moses
Exo 16:7-8
– Job
Job 1:21; Jas 5:11
– David
Psa 40:1
– Simeon
Luk 2:25
– Paul
2Ti 3:10
– Prophets
Jas 5:10
– The Thessalonians
2Th 1:4
– The church at Ephesus
Rev 2:2-3
– The church at Thyatira
Rev 2:19
– John
Rev 1:9