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WITH ALL HUMILITY AND
GENTLENESS: meta pases tapeinophrosunes kai prautetos:
(Numbers
12:3;
Psalms 45:4;
138:6;
Proverbs 3:34;
16:19;
Isaiah 57:15;
61:1-3;
Zephaniah 2:3;
Zechariah 9:9;
Matthew 5:3-5;
11:29;
Acts 20:19;
1 Corinthians 13:4,5;
Galatians 5:22,23;
Colossians 3:12,13;
1 Timothy 6:11;
2 Timothy 2:25;
James 1:21;
3:15-18;
1 Peter 3:15)
With (meta)
- means accompanied with.
Eadie
explains the "with" writing that...
The first two nouns (humility and
gentleness) are governed by one preposition, for they are closely
associated in meaning, the “meekness” being after all only a phrase of
the “lowliness of mind,” and resting on it. But the third noun
(patience) is introduced with the preposition repeated, as it is a
special and distinct virtue—a peculiar result of the former two—and so
much, at the same time, before the mind of the apostle, that he explains
it in the following clause. (John Eadie, D., LL.D. The Epistle of St
Paul to the Ephesians)
Johnson writes that...
In the Greek text (humility and
gentleness) are associated together, one preposition has brought them
into a relationship, one to another: “with lowliness and meekness.”
Lowliness has to do with a low estimate of ourselves in the
proper sense. Now that’s not the low estimate of ourselves when we ought
not to have that. The Apostle will speak to that point in Romans 12. He
will say, “We ought not to think of ourselves other than we really are.”
But lowliness of mind is a proper attitude. And if you have any
difficulty with lowliness of mind, I suggest you read chapter 2 verse 1
through verse 3 again and remember what you were:
“And you hath he made alive, who were dead in trespasses and sins;
Wherein in time past ye walked according to the course of this world,
according to the prince of the power of the air, the spirit that now
worketh in the sons of disobedience: Among whom also we all had our
manner of life in times past in the lusts of our flesh, fulfilling the
desires of the flesh and of the mind; and were by nature the children of
wrath, even as others.”
It’s easy to remember our lowliness if we just take a look at what we
were, and we’ve not been delivered completely, yet. The work of
sanctification is still proceeding. Confucius say, “Man who small potato
get in stew,” [laughter] and most of us are pretty small potatoes, and
therefore we don’t have any reason to be proud. (Unity
of the Body)
All (3956)
(pas) means all without exception, modifying both humility and
gentleness.
Each of the
following virtues reflects a Christlike spirit and characterizes a
"worthy walk" which contributes to the unity of the body.
Humility (5012)
(tapeinophrosune
from
tapeinos
= low lying, then low or
humble + phren = to think) (Click
word study on
tapeinophrosune)
means humiliation of mind, lowly
thinking, a humble attitude, modesty (modesty = unassuming in the
estimation of one’s abilities) or without arrogance. It is the
opposite of pride. Contemplating what we were before grace lifted us
from the miry clay should cause us to have a humble attitude.
In a word humility is "low
mindedness", an attitude that one is not too good to serve.
Humility is that grace that, when you know you have it, you have lost
it. Humility means putting Christ first, others second, and self
last.
The word indicates
that one esteems (not makes) themselves as "small" and lacking
sufficiency to walk worthy while at the same time also recognizing the
power and sufficiency of God to enable a worthy walk because Paul knows
that humility promotes unity but that pride promotes disunity.
Paul is saying
believing Jews are to lay aside their former "religious" pride and
humbly regard their Gentile counterpart as their equal and not as their
spiritual inferior.
A missionary to
India once said that
"If I were to pick out two phrases
necessary for spiritual growth, I would pick out these: 'I don't know'
and 'I am sorry.' And both phrases are the evidences of deep humility."
Humility is not thinking less of
ourselves but is really not thinking of ourselves at all. This
supernatural attitude in believers has its source in our association
with the Lord Jesus and the enablement of His Spirit. Humility makes
believers conscious of their own nothingness and enables them to esteem
others better than themselves, a good antidote for a spirit of disunity
in the body. The opposite attitudes of conceit and arrogance, on the
other hand promote disunity.
John Eadie
writes that humility of mind...
It is that profound humility
which stands at the extremest distance from haughtiness, arrogance, and
conceit, and which is produced by a right view of ourselves, and of our
relation to Christ and to that glory to which we are called. It is
ascribed by the apostle to himself in Acts 20:19. It is not any one's
making himself small as Chrysostom supposes, for such would be mere
simulation. Every blessing we possess or hope to enjoy is from God.
Nothing is self-procured, and therefore no room is left for
self-importance. This modesty of mind, says Chrysostom, is the
foundation of all virtue. (John Eadie, D., LL.D. The Epistle of St Paul
to the Ephesians)
In his last
meeting with the Ephesians elders Paul used tapeinophrosune
to describe himself ...
And when they had come to him, he
said to them, "You yourselves know, from the first day that I set foot
in Asia, how I was with you the whole time, 19 serving the Lord with all
humility and with tears and with trials which came upon me
through the plots of the Jews (Acts 20:18-19)
In his letter to
the Philippians Paul again used tapeinophrosune
exhorting the saints to...
Do nothing from selfishness or empty
conceit, but with humility of mind let each of you regard one
another as more important than himself; 4 do not merely look out for
your own personal interests, but also for the interests of others. 5
Have this attitude in yourselves which was also in Christ Jesus, 6 who,
although He existed in the form of God, did not regard equality with God
a thing to be grasped, 7 but emptied Himself, taking the form of a
bond-servant, and being made in the likeness of men. 8 And being found
in appearance as a man, He humbled Himself by becoming obedient to the
point of death, even death on a cross. (See notes
Philippians 2:3;
2:4;
2:5;
2:6;
2:7;
2:8)
Peter used tapeinophrosune
in his exhortation to younger men writing...
You younger men, likewise, be subject
to your elders; and all of you, clothe (tie something on with a bow -
used of a slave putting on an apron to keep his clothes clean)
yourselves with humility toward one another, for GOD IS OPPOSED
TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE. (See note
1 Peter 5:5)
(Comment: When younger men willingly place themselves under the
authority of the leaders, who are usually older, order and unity will be
preserved and promoted! Too often there is a generation war in the
church, with the older members resisting change and the younger members
resisting the older people! Imagine a congregation where all the members
have this humble spirit, esteeming others better then themselves and all
exhibiting a willingness to perform menial but necessary tasks!)
John the
Baptist gives a good "formula" to ensure an every growing awareness
of our humble state writing that...
"He (Jesus) must (not an option)
increase (present
tense =
continually) , but I must decrease (present
tense =
continually). (John 3:30)
To the saints at
Rome Paul writes that...
through the grace given to me I say
to every man among you not to think more highly of himself than he ought
to think; but to think so as to have sound judgment, as God has allotted
to each a measure of faith. (See note
Romans 12:3)
J Vernon McGee
offers the following illustration of humility of mind and adds a
practical application...
The story is told of a group of
people who went in to see Beethoven’s home in Germany. After the tour
guide had showed them Beethoven’s piano and had finished his lecture, he
asked if any of them would like to come up and sit at the piano for a
moment and play a chord or two. There was a sudden rush to the piano by
all the people except a gray-haired gentleman with long, flowing hair.
The guide finally asked him, “Wouldn’t you like to sit down at the piano
and play a few notes?” He answered, “No, I don’t feel worthy.” That man
was Paderewski, the great Polish statesman and pianist and the only man
in the group who was really worthy to play the piano of Beethoven. How
often the saints rush in and do things when they have no gift for doing
them. We say we have difficulty in finding folk who will do the work of
the church, but there is another extreme—folk who attempt to do things
for which they have no gift. We need to walk in lowliness of mind. (McGee,
J V: Thru the Bible Commentary: Thomas Nelson)
Edwards
observes that...
True humility is not putting
ourselves down but rather lifting up others. If we concentrate on
lifting up others, putting down ourselves will take care of itself. As
we go through life exalting Christ and others, then genuine humility
will be inevitable. If we exalt ourselves then God will take care of our
humiliation for He promises to humble the proud. It is much less painful
to do it the first way. (Philippians)
Humility
always had a negative connotation in the ancient world which considered
this Christian virtue to be groveling or abject and thus a trait to be
held in considerable contempt. They saw humility as a characteristic of
weakness and cowardice, to be tolerated only in the involuntary
submission of slaves. Christianity elevated this term to the supreme
virtue, in fact providing the ultimate antidote for self-love that
poisons all relationships.
Pentecost
adds this charge does not just deal with the inflated religious egos of
the Jews for...
The Greeks prided themselves on being
better than other men, and they considered it something to be proud of
to acknowledge their superiority. A man so perverted not to think of
himself as being a superior person was called by this word. If the army,
successful in battle, took a number of captives whose lives they spared
to become servants, these servants might rightly think of themselves by
this word “humble-minded.” But for a Greek, never! (Pentecost,
J. D. The Joy of Living: A study of Philippians. Kregel Publications)
Lenski adds
that
"The pagan and the secular idea of
manhood is self-assertiveness, imposing one's will on others; when
anyone stooped to others he did so only under compulsion, hence his
action was ignominious [disgraceful]. The Christian ethical idea of
humility could not be reached by the secular mind; it lacked the
spiritual soil."
Jesus
taught that
"everyone who exalts himself
will be humbled, but he who humbles himself will be
exalted." " (Lu
18:14)
With this (and
other teaching of course) Jesus elevated
humility
which was so despised among the Greeks to the level of the supreme virtue.
He also provided an antidote for the constant self-love that poisons
relationships and creates disunity.
Vine
describes humility as
"the subjection of self under the
authority of and in response to the love of the Lord Jesus and the power
of the Holy Spirit to conform the believer to the character of Christ.
In contrast to the world’s idea of being “poor-spirited” (in Classical
Greek tapeinos commonly carried that imputation), the Lord commends “the
poor in spirit” (see note
Matthew 5:3)."
(Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
)
Someone has described
humility as “insight into one’s own insignificance”. It is the
mind-set of the person who is not conceited but who has a right attitude
toward himself. Humility before God and man is a virtue every child of
God needs to strive for. A spirit of pride in human relations indicates
a lack of humility before God.
Humility of mind in its distilled essence
means a mind brought low. Paul practiced what he preached as the following chart
illustrates. Note Paul's estimate of
self as he grew in the grace and knowledge of our Lord Jesus
Christ. Clearly, the closer he drew to His Savior,
the less significant self became and yet few men in the history of the
world have had such impact on mankind as the apostle Paul. Obviously,
humility does not equate with uselessness in God's program. To the
contrary it is the man who is humble in mind who God can greatly use.
|
PROGRESSION of PAUL'S
ESTIMATE OF SELF |
|
55AD |
1Cor 15:9 For I am the least of
the apostles, who am not fit to be called an apostle,
because I persecuted the church of God. |
|
61AD |
Eph 3:8 To me, the very
least of all saints, this grace was given, to preach to the
Gentiles the unfathomable riches of Christ, |
|
63-66AD |
1Ti 1:15 It is a trustworthy
statement, deserving full acceptance, that Christ Jesus came into
the world to save sinners, among whom I am foremost of all. |
Andrew Murray
quipped that
"The humble person is not one who
thinks meanly of himself; he simply does not think of himself at all!"
Humility is
that grace that, when you know you have it, you have lost it! The truly
humble person knows himself and accepts himself (see note
Romans 12:3).
He yields himself to Christ to be a servant, to use what he is and has
for the glory of God and the good of others. “Others” is a key
idea in this section as the believer’s eyes are turned away from himself
and focused on the needs of others.
Richards
adds that
"This (section) is perhaps
Scripture’s clearest portrait of the “humility” called for
in the Gospel. It is not a weak man’s surrender, but a strong man’s
rejection of selfishness and determination to be actively concerned with
the needs and interests of others." (He adds) It is good to know as we
humble ourselves to follow Jesus that our "labor in the Lord is not in
vain" (1Co 15:58). In Christ there are no empty, meaningless lives. (Richards,
L O: Expository Dictionary of Bible Words: Regency)
Barnes
has an interesting description of
humility
as the estimation of
"ourselves according to truth. It is
a willingness to take the place which we ought to take in the sight of
God and man; and, having the low estimate of our own importance and
character which the truth about our insignificance as creatures and
vileness as sinners would produce, it will lead us to a willingness to
perform lowly and humble offices that we may benefit others." (Philippians
2)
Paul condemns
false humility in his letter to the Colossians where there were
individuals in their midst who were
"delighting in self-abasement
(tapeinophrosune)... inflated without cause by his fleshly
mind....matters which have, to be sure, the appearance of wisdom in
self-made religion and self-abasement (tapeinophrosune)
and severe treatment of the body, but are of no value against fleshly
indulgence." (see notes
Colossians 2:18;
Colossians 2:23)
When F. B. Meyer
pastored Christ Church in London, Charles Spurgeon was preaching at
Metropolitan Tabernacle, and G. Campbell Morgan was at Westminster
Chapel. Meyer said,
“I find in my own ministry that
supposing I pray for my own little flock, ‘God bless me, God fill my
pews, God send my flock a revival,” I miss the blessing; but as I pray for my
big brother, Mr. Spurgeon, on the right-hand side of my church, ‘God
bless him’; or my other big brother, Campbell Morgan, on the other side
of my church, ‘God bless him’; I am sure to get a blessing without
praying for it, for the overflow of their cups fills my little bucket.”
The opposite of
humility of mind is illustrated by the story of the young Scottish
minister who walked proudly into the pulpit to preach his first sermon.
He had a brilliant mind and a good education and was confident of
himself as he faced his first congregation. But the longer he preached,
the more conscious everyone was that “the Lord was not in the wind.” He
finished his message quickly and came down from the pulpit with his head
bowed, his pride now gone. Afterward, one of the members said to him,
“If you had gone into the pulpit the
way you came down, you might have come down from the pulpit the way you
went up.”
Many years ago the great Bible teacher William R. Newell was concluding
a conference in China for China Inland Mission, and as he left he said
to the mission’s leader,
“Oh, do pray for me that I shall be nothing!”
The director responded with a twinkle in his eye,
“Newell, you are nothing! Take it by faith!”
Gentleness
(meekness)
(4240)
(prautes
from the adjective
praus)
(Click
word study on
prautes)
describes the quality of not being overly impressed by a sense of one’s
self-importance. Prautes
is a quality of gentle friendliness - gentleness, meekness (as strength
that accommodates to another's weakness), consideration, restrained
patience, patient trust in the midst of difficult circumstances.
Prautes suggests having one’s emotions under control (indicating the
need for the strengthening of the Spirit) and is the opposite of
self-assertion, rudeness, and harshness. Although prautes
connotes meekness, it is not weakness but is knowing how to get angry at
the right time and for the right reason. People who are angered at
every nuisance or inconvenience to themselves know nothing of
gentleness.
A gentle person is
one whose emotions are under control. It describes the attitude that
submits to God’s dealings without rebellion, and to man’s unkindness
without retaliation. It is best seen in the life of our Lord Who said,
“Take My yoke upon you, and learn
from Me, for I am gentle (praus) and humble
(tapeinos = low) in heart; and you
shall find rest for your souls” (Mt
11:29).
Paul rightly ascribed prautes to His Lord writing to the saints at
Corinth...
Now I, Paul, myself urge you by the meekness (prautes)
and gentleness of Christ-- I who am meek when face to face with
you, but bold toward you when absent! (2Cor 10:1)
Walter Wright
comments on Jesus' gentleness writing...
What an astonishingly wonderful statement! The One Who made the worlds,
Who flung the stars into space and calls them by name, Who preserves the
innumerable constellations in their courses, Who weighs the mountains in
scales and the hills in a balance, Who takes up the isles as a very
little thing, Who holds the waters of the ocean in the hollow of His
hand, before Whom the inhabitants of the earth are as grasshoppers, when
He comes into human life finds Himself as essentially meek and lowly in
heart. It is not that He erected a perfect human ideal and accommodated
Himself to it; He was that. (Ephesians:
An Encyclical Letter from the Heart of Christ Through the Heart of Paul
to the Heart of the Church of All Time. Moody Press. 1954)
Albert Barnes
writes that...
Meekness (gentleness) relates
to the manner in which we receive injuries. We are to bear them
patiently, and not to retaliate, or seek revenge. The meaning here
is, that we adorn the gospel when we show its power in enabling us to
bear injuries without anger or a desire of revenge, or with a mild and
forgiving spirit. (Albert Barnes. Barnes NT Commentary) (Bolding
added)
The meek person
does not have to fly off the handle because he has everything under
(Spirit) control. A perfect picture is found in our Lord Jesus Christ in
Matthew 21. Quoting
from the Septuagint (LXX = Greek of the Hebrew Old Testament) rendering
of Zechariah
9:9, which predicts the Lord’s triumphal entry into
Jerusalem, Matthew uses the adjective form of prautes (praus) to
describe Jesus as
“gentle (praus) and mounted
on a donkey, even on a colt, the foal of a beast of burden” (Mt
21:5).
Meekness is
a willingness to waive one's rights for a good cause, just as Jesus
waived His rights to His rule as King as he rode into Jerusalem mounted
on a donkey (see above). Set aside your rights! Do not demand that you
be satisfied, but for the sake of the gospel of Jesus Christ be willing
to suffer loss. Meekness is the opposite of rudeness and abrasiveness.
Meekness
and weakness are not synonymous. Meekness says,
"God, in this situation, You have a
purpose. You're in control, sovereign, and ruling over all."
Meekness is thus a willingness to stand and do the will of God
regardless of the cost.
John Eadie writes that prautes is...
not merely that meekness which is not provoked and angered by the
reception of injury, but that entire subduedness of temperament which
strives to be in harmony with God's will, be it what it may, and, in
reference to men, thinks with candor, suffers in self-composure, and
speaks in the “soft answer” which “turneth away wrath.” (John Eadie, D.,
LL.D. The Epistle of St Paul to the Ephesians).
Meekness
sees everything as coming from God and accepting it without murmuring
and without disputing, patiently submitting to every offense,
without any desire for revenge or retribution! (See the example of our
Lord as described by Peter -
see
notes
1 Peter 1:21;
1:22;
1:23)
James uses
prautes in his discussion of a teachable spirit instructing his
readers to
"Therefore (to "achieve the
righteousness of God" and manifest ourselves as "the firstfruits among
His creatures") putting aside all filthiness and all that remains of
wickedness, in humility (prautes) receive the word
implanted, which is able to save your souls." (Js 1:21)
In the Sermon
on the Mount Jesus used the adjective praus
declaring...
"Blessed are the gentle (or "meek" = praus), for they shall
inherit the earth. (See note
Matthew 5:5)
MacArthur writes that...
Meekness is the opposite of violence and vengeance. The meek
person, for example, accepts joyfully the seizing of his property,
knowing that he has infinitely better and more permanent possessions
awaiting him in heaven (Heb. 10:34). The meek person has died
to self, and he therefore does not worry about injury to himself, or
about loss, insult, or abuse. The meek person does not defend
himself, first of all because that is His Lord’s command and example,
and second because he knows that he does not deserve defending. Being
poor in spirit and having mourned over his great sinfulness, the gentle
person stands humbly before God, knowing he has nothing to commend
himself. (MacArthur, J:
Matthew 1-7 Macarthur New Testament Commentary
Chicago: Moody Press)
Ray Stedman
describes meekness as "strength under control" adding that
"It is real strength, but it does not
have to display itself or show off how strong it is. This is what our
Lord beautifully displayed He described himself as "meek and lowly in
heart." The first curriculum of the Holy Spirit is that we must do what
Jesus said, "take my yoke upon you and learn of me, for I am meek and
lowly of heart."
In Greek
literature prautes was sometimes used of a
feigned, hypocritical concern for others that is motivated by
self-interest. But in the New Testament it is always used of genuine
consideration for others.
Prautes
"denotes the humble and gentle attitude which expresses itself, in
particular, in a patient submissiveness to offense, free from malice and
desire for revenge...controlled strength, the ability to bear reproaches
and slights without bitterness and resentment; the ability to provide a
soothing influence on someone who is in a state of anger, bitterness and
resentment against life...the word indicates an obedient submissiveness
to God and His will, with unwavering faith and enduring patience
displaying itself in a gentle attitude and kind acts toward others, and
this often in the face of opposition. It is the restrained and obedient
powers of the personality brought into subjection and submission to
God’s will by the Holy Spirit (Gal
5:23)....the opposite of arrogance...the word stands in
contrast to the term orge (wrath, anger as a state of mind)...It denotes
the humble and gentle attitude which expresses itself, in particular, in
a patient submissiveness to offense, a freedom from malice and desire
for revenge...mildness, patient trust in the midst of difficult
circumstances." (2Co
10:1) (Compiled from the
Rogers,
C L (originally by Fritz Rienecker): New Linguistic and Exegetical Key
to the Greek New Testament. Zondervan. 1998)
Prautes
was used in secular Greek writings to describe a soothing wind, a
healing medicine, and a colt that had been broken. In each instance,
there is power for a wind can become a storm, too much medicine can kill
and a horse can break loose. Thus prautes describes power
under control.
Prautes
is an interesting word. Aristotle defined it as the correct mean between
being too angry and being never angry at all. It is the quality of the
man whose anger is so controlled that he is always angry at the right
time and never at the wrong time. It describes the man who is never
angry at any personal wrong he may receive, but who is capable of
righteous anger when he sees others wronged.
Barclay
comments on this verse writing that this man
"will receive the word with
gentleness. (humility = praǘtēs). Gentleness is an
attempt to translate the untranslatable word praǘtēs. This is a great
Greek word which has no precise English equivalent. Aristotle defined it
as the mean between excessive anger and excessive angerlessness; it is
the quality of the man whose feelings and emotions are under perfect
control. Andronicus Rhodius, commenting on Aristotle, writes, “Praǘtēs
is moderation in regard to anger … You might define praǘtēs as serenity
and the power, not to be lead away by emotion, but to control emotion as
right reason dictates.” The Platonic definitions say that praǘtēs
is the regulation of the movement of the soul caused by anger. It is the
temperament (krasis) of a soul in which everything is mixed in the right
proportions. No one can ever find one English word to translate what is
a one word summary of the truly teachable spirit. The teachable
spirit is docile and tractable, and therefore humble enough to learn.
The teachable spirit is without resentment and without anger and is,
therefore, able to face the truth, even when it hurts and condemns. The
teachable spirit is not blinded by its own overmastering prejudices but
is clear-eyed to the truth. The teachable spirit is not seduced by
laziness but is so self-controlled that it can willingly and faithfully
accept the discipline of learning. Praǘtēs describes the perfect
conquest and control of everything in a man’s nature which would be a
hindrance to his seeing, learning and obeying the truth." (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster
Press)
Meekness is
that unassuming inner spirit of mildness and gentleness which is the
opposite of haughtiness, harshness and self-assertiveness.
Trench adds that prautes
“is closely linked with humility, and
follows directly upon it (Eph
4:2;
Col 3:12) because it is only the humble
heart which is also the meek; and which, as such, does not fight against
God, and more or less struggle and contend with Him. This meekness,
however, being first of all meekness before God, is also such in the
face of men, even of evil men, out of a sense that these, with the
insults and injuries which they may inflict, are permitted and employed
by Him for the chastening and purifying of His elect. This was the root
of David’s (meekness) when Shimei cursed and flung stones at him—the
consideration that the Lord had bidden him (2
Sa 16:11 hold pointer over
blue ref for popup), that it was just for
him to suffer these things, however unjustly the other might inflict
them; and out of like convictions all true Christian (meekness) must
spring. He that is meek indeed will know himself a sinner among
sinners...and this knowledge of his own sin will teach him to endure
meekly the provocations with which they may provoke him, and not
withdraw himself from the burdens which their sin may impose (Ibid)
WITH PATIENCE, SHOWING TOLERANCE
FOR ONE ANOTHER IN LOVE: meta makrothumias, anechomenoi (PMPMPN) allelon
en agape: (Mark
9:19;
Romans 15:1;
1 Corinthians 13:7;
Galatians 6:2)
Patience
(Longsuffering)
(3115)
(makrothumia
from makros = long, distant,
far off, large + thumos = temper, passion, emotion or
thumoomai = to be furious or burn with intense anger)
(Click
word study on
makrothumia)
is literally
long-temper (as opposed to short tempered),
a long holding out under trial before giving
in to passion, a tumultuous welling up of the whole spirit or a might
emotion that seizes and moves the entire inner man. It is bearing
patiently with the foibles, faults, and infirmities of others.
It is a patient holding out under trial; a long-protracted restraint of
the soul from yielding to passion, especially the passion of anger. Our
old nature is so quick to take offense that we need longer "fuses". The
new life in Christ enables one to endure with unruffled temper any wrong
suffered without retaliation and to turn the other cheek
Makrothumia is often used in the OT to
translate the Hebrew phrase ('erekh 'appayim) which is literally “long
of nose” (or “breathing”), and, as anger was indicated by rapid,
violent breathing through the nostrils, “long of anger,” or “slow to
anger.” This Hebrew phrase ('erekh 'appayim) and the
Septuagint (LXX)
translation as
makrothumia (and the cognates makrothumos, makrothumeo) is included
in the catalog of His attributes that runs through the OT like a
refrain, a God "slow
to
anger"
(Click
for the 14 occurrences of this phrase in the OT).
Makrothumia reflects an
emotional calm in face of provocation
or misfortune. It expresses the capacity to be wronged and not
retaliate. It is the ability to hold one's feeling in restraint or bear
up under the oversights and wrongs afflicted by others without
retaliating. It is manifest by the quality of forbearance under
provocation. Patience is the spirit which never gives up for it endures
to the end even in times of adversity, exhibiting self-restraint such
that it does not hastily retaliate a wrong. Vine says makrothumia is the
opposite of anger. It follows that a lack of patience often leads to
wrath or revenge.
Boice tells the story of...
A rather pious individual once
came to a preacher and asked him to pray for him that he might have
patience. “I do so lack patience,” he said, trying to be humble as he
said it. “I wish you would pray for me.”
“I’ll pray for you right now,”
the preacher replied. So he began to pray: “Lord, please send great
tribulation into this brother’s life.”
The man who had asked for prayer
put a hand out and touched the preacher on the arm, trying to stop his
prayer. “You must not have heard me rightly,” he said. “I didn’t ask you
to pray for tribulation. I asked you to pray that I might have
patience.”
“Oh, I heard what you said,” the
preacher answered. “But haven’t you read
Romans 5:3 (note),
‘And not only so, but we glory in tribulations also, knowing that
tribulation worketh patience’? It means we acquire patience through the
things that we suffer. I prayed that God would send tribulations so that
you would have patience.” (Boice,
J. M.: Ephesians: An Expositional Commentary)
Albert Barnes has a pithy
and practical comment on longsuffering (with thoughts overlapping
with the next trait of forbearance) writing that...
The virtue here required
is that which is to be manifested in our manner of receiving the
provocations which we meet with from our brethren. No virtue, perhaps,
is more frequently demanded in our intercourse with others.
We do not go far with any
fellow-traveler on the journey of life before we find there is great
occasion for its exercise. He has a temperament different from our own.
He may be sanguine, or choleric, or melancholy; while we may be just the
reverse. He has peculiarities of taste, and habits, and disposition,
which differ much from ours. He has his own plans and purposes of life,
and his own way and time of doing things. He may be naturally irritable,
or he may have been so trained that his modes of speech and conduct
differ much from ours. Neighbours have occasion to remark this in their
neighbours; friends in their friends; kindred in their kindred; one
church-member in another.
A husband and wife--such is the
imperfection of human nature-can find enough in each other to embitter
life if they choose to magnify imperfections and to become irritated at
trifles; and there is no friendship that may not be marred in this way,
if we will allow it.
Hence, if we would have life
move on smoothly, we must learn to bear and forbear. We must indulge the
friend that
we love in the little peculiarities of saying and doing things which may
be important to him, but which may be of little moment to us. Like
children, we must suffer each one to build his playhouse in his own way,
and not quarrel with him because he does not think our way the best.
All usefulness, and all comfort,
may be prevented by an unkind, a sour, a crabbed temper of mind--a mind
that can bear with no difference of opinion or temperament. A spirit of
fault-finding; all unsatisfied temper; a constant irritability; little
inequalities in the look, the temper, or the manner; a brow cloudy and
dissatisfied--your husband or your wife cannot tell why--will more than
neutralize all the good you can do, and render life anything but a
blessing.
It is in such gentle and quiet
virtues as meekness and forbearance that the happiness and usefulness of
life consist, far more than in brilliant eloquence, in splendid talent,
or illustrious deeds that shall send the name to future times.
It is the bubbling spring which
flows gently; the little rivulet which glides through the meadow, and
which runs along day and night by the farm-house, that is useful, rather
than the swollen flood or the roaring cataract. Niagara excites our
wonder; and we stand amazed at the power and greatness of God there, as
he "pours it from his hollow hand." But one Niagara is enough for a
continent or a world; while that same world needs thousands and tens of
thousands of silver fountains, and gently-flowing rivulets, that shall
water every farm, and every meadow, and every garden, and that shall
flow on, every day and every night, with their gentle and quiet beauty.
So with the acts of our lives.
It is not by great deeds only, like those of Howard --not by great
sufferings only, like those of the martyrs--that good is to be done; it
is by the daily and quiet virtues of life--the Christian temper, the
meek forbearance, the spirit of forgiveness in the husband, the wife,
the father, the mother, the brother, the sister, the friend, the
neighbour--that good is to be done; and in this all may be useful.
(Albert Barnes. Barnes NT Commentary)
J Vernon McGee writes that
makrothumia...
means “long-burning”—it burns a
long time. We shouldn’t have a short fuse with our friends and Christian
brethren. We shouldn’t make snap judgments. (McGee,
J V: Thru the Bible Commentary: Thomas Nelson)
Evans writes that
makrothumia...
"could be translated “large
emotions,” signifying wells of endurance that will not dry up, no matter
how much is drawn from them. The Christian with this patience will have
refreshing water to sustain continual effectiveness even in the face of
unrelenting pressures. Those with such patience and faith are those who
receive or “inherit the promises.” (Briscoe,
D. S., & Ogilvie, L. J. The Preacher's Commentary Series, New
Testament. 2003; Thomas Nelson)
Calvin said makrothumia
refers to that quality of mind that disposes us
“to take everything in good part and
not to be easily offended.”
Larry Richards writes that...
The NT contains many
exhortations to be patient. But just what is patience? The Greek word
group (makrothumeo/makrothumia) focuses our attention on restraint: that
capacity for self-control despite circumstances that might arouse the
passions or cause agitation....This is not so much a trait as a way of
life. We keep on loving or forgiving despite provocation, as illustrated
in Jesus' pointed stories in Mt 18." (Richards,
L O: Expository Dictionary of Bible Words: Regency)
William
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