Trench — Synonyms of the New Testament
BETWEEN μακροθυμία and ὑπομονή, which occur together at Col. i. 11, and in the same context 2 Cor. vi. 4,6 ; 2 Tim. iii. 10; Jam. v. 10, 11 (cf. Clement of Rome, 64 ; Ignatius, Hphes. 8), Chrysostom draws the following distinction ; that a man paxpoθυμεῖ, who having power to revenge himself, yet refrains from the exercise of this power ; while he ὑπομένει, who having no choice but to bear, and only the alternative of a patient or impatient bearing, has grace to choose theformer. Thus the faithful, he concludes, would commonly be called to exercise the former grace among themselves (1 Cor. vi. 7), the latter in their commerce with those that were without: μακροθυμίαν πρὸς ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω" μακροθυμεῖ γάρ τις πρὸς ἐκείνους οὺς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ ods οὐ δύναται ἀμύνασθαι. This distinction, however, will not endure a closer examination ; for see decisively against it Heb. xii. 2, 8. He to whom ὑπομονή is there ascribed, bore, not certainly because He could not avoid bearing; for He might have summoned to his aid twelve legions of angels, if so He had willed (Matt. xxvi. 53). It may be well then to consider whether some more satisfactory distinction between these words cannot be drawn. MaxpoOvpia belongs to a later stage of the Greek language. It occurs in the Septuagint, though neither there nor elsewhere exactly in the sense which in the N. T. it bears ; thus at Isai. lvii. 15 it is rather a patient holding out under trial than long-suffering under provocation, more, that is, the ὑπομονή with which we have presently to do; and compare Jer. xv. 15, 1 Mace. viii. 4; in neither of which places is its use that of the N. T.; and as little is it that of 184 SYNONYMS OF THE NEW TESTAMENT § Ul Plutarch (Lucull. 82); the long-suffering: of men he prefers to express by ἀνεξικακία (De Cap. ea Inim. Util. 9; οἵ. Epictetus, Znchir. 10), while for the grand long-suffering of God he has a noble word, one probably of his own coining, μεγαλοπάθεια (De Ser. Num. Vind. 5). The Church-Latin rendered it by ‘longanimitas,’ which ‘the Rheims Version sought to introduce into English in the shape of ‘ longanimity.’ There is no reason why ‘longanimity’ should not have had the same success as ‘magnanimity’; but there is a fortune about words, as well as about books, and this failed, notwithstanding that Jeremy Taylor and Bishop Hall allowed and employedit. We have preferred ‘long-suifering,’ and understand by it a long holding out of the mind before it gives room to action or passion—generally to passion ; ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, as St. Paul (Ephes. iv. 2) beautifully expounds the meaning which he attaches to the word. Anger usually, but not universally, is the passion thus long held aloof; the μακρόθυμος being one βραδὺς εἰς ὀργήν, and the word exchanged for κρατῶν ὀργῆς (Prov. xvi. 82); and set over against θυμώδης (xv. 18). Still it is not necessarily anger which is thus excluded or set at a distance; for when the historian of the Maccabees describes how the Romans had won the world ‘by their policy and their patience’ (1 Mace. viii. 4), μακροθυμία expresses there that Roman persistency which would never make peace under defeat. The true antithesis to μακροθυμία in that sense is ὀξυθυμία, ἃ word belonging to the best times of the language, and employed by Euripides (Androm. 789), as ὀξύθυμος by Aristotle (Lihet. li. 12; cf. ὀξύχολος, Solon). But ὑπομονή, βασιλὶς τῶν ἀρετῶν Chrysostom calls it,—is that virtue which in heathen ethics would be called more often by the name of xaprepia! (the words are joined together, Plutarch, Apoph. Lac. Ages. 2), or καρτέρησις, and which Clement of Alexandria, following in the track of some heathen 1 If, however, we may accept the Definitions ascribed to Plato, there is a slight distinction: καρτερία ὑπομονὴ λύπης, ἕνεκα τοῦ καλοῦ * ὑπομονὴ πόνων, ἕνεκα τοῦ καλοῦ. τι SYNONYMS OF THE NEW TESTAMENT 185 moralists, describes as the knowledge of what things are to be borne and what are not (ἐπιστήμη ἐμμενετέων καὶ οὐκ ἐμμενετέων, Strom. 11. 18; ef. Plutarch, De Plac. Phil. iv. 23), being the Latin ‘ perseverantia’ and ‘ patientia’! both in one, or, more accurately still, ‘tolerantia.’ ‘‘In this noble word ὑπομονή there always appears (in the N. T.) a background of ἀνδρεία (cf. Plato, Theet. 177 ὁ, where ἀνδρικῶς ὑπομεῖναι is opposed to ἀνάνδρως φεύγειν) ; it does not mark merely the endurance, the ‘sustinentia’ (Vulg.), or even the ‘ patientia’ (Clarom.), but the ‘ perseverantia,’ the brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befal him in his conflict with the inward and outward world”’ (Ellicott, on 1 Thess. i. 3). It is, only springing from a nobler root, the κρατερὰ τλημοσύνη of Archilochus, Fragm. 1. (Gaisf. Poett. Min. Gr.). Cocceius (on Jam. i. 12) describes it well: ‘ Ὑπομονή versatur in contemtu bonorum hujus mundi, et in forti susceptione afflictionum cum gratiarum actione; imprimis autem in constantia fidei et caritatis, ut neutro modo quassari aut labefactari se patiatur, aut impediri quominus opus suum efficiat.’ For some other definitions see the article ‘ Geduld ’ in Herzog’s Real-Encyclopddie. We may proceed now to distinguish between these; and this distinction, I believe, will hold good wherever the words occur; namely, that μακροθυμία will be found to express patience in respect of persons, ὑπομονή in respect of things. The man μακροθυμεῖ, who, having to do with injurious persons, does not suffer himself easily to be provoked by them, or to blaze up into anger (2 Tim. iv. 2). The man ὑπομένει, who, under a great siege of trials, bears up, and does not lose heart or courage (Rom. v. 3; 2 Cor. i. 6; οἵ, Clement of Rome, ' These two Cicero (De Jnven. 11. 54) thus defines and distinguishes : ‘ Patientia est honestatis aut utilitatis causi rerum arduarum ac difficilium voluntaria ac diuturna perpessio; perseverantia est in ratione bene considerata stabilis et perpetua permansio;’ compare T'usc. Disp. iv. 24, where he deals with ‘ fortitudo’; and Augustine, Quest. lxxxiii. qu. 31. 186 SYNONYMS OF THE NEW TESTAMENT § ui Cor. 5). We should speak, therefore, of the μακροθυμία of David (2 Sam. xvi. 10-13), the ὑπομονή of Job (Jam. v. 11). Thus, while both graces are ascribed to the saints, only μακροθυμία is an attribute of God; and there is a beautiful account of his μακροθυμία at Wisd. xii. 20, however the word itself does not there appear. Men may tempt and provoke Him, and He may and does display an infinite μακροθυμία in regard of them (Exod. xxxiv. 6; Rom. ii. 4; 1 Pet. ii. 20); there may be a resistance to God in men, because He respects the wills which He has given them, even when those wills are fighting against Him. But there can be no resistance to God, nor burden upon Him, the Almighty, from things ; therefore ὑπομονή can find no place in Him, nor is it, as Chrysostom rightly observes, properly ascribed to Him (yet see Augustine, De Patientid, ὃ 1), for it need hardly be observed that when God is called Θεὸς τῆς ὑπομονῆς (Rom. xv5), this does not mean, God whose own attribute ὑπομονή is, but God who gives ὑπομονή to his servants and saints (Tittmann, Ὁ. 194: ‘ Θεὸς τῆς ὑπομονῆς, Deus qui largitur ὑπομονήν :᾿ cf. Ps. xx. 5, LXX.); in the same way as Θεὸς χάριτος 1 Pet. v. 10) is God who is the author of grace; Θεὸς τῆς εἰρήνης (Heb. xiii. 20), God who is the author of peace ; and compare Θεὸς τῆς ἐλπίδος (Rom. xv. 13), ‘ the God of hope.’ ᾿Ανοχή, used commonly in the plural in classical Greek, signifies, for the most part, a truce or suspension of arms, the Latin ‘indutie.’ It is excellently rendered ‘ forbearance ’ on the two occasions of its occurrence in the N. T. (Rom. ii. 4; ili. 26). Between it and μακροθυμία Origen draws the following distinction in his Commentary on the Romans (ii. 4)—the Greek original is lost : —‘ Sustentatio [ἀνοχή] a patientia [paxpoθυμία)] hoe videtur differre, quod qui infirmitate magis quam proposito delinquunt swstentari dicuntur; qui vero pertinaci mente velut exsultant in delictis suis, ferri patienter dicendi sunt.’ This does not seize very successfully the distinction, which is not one merely of degree. Rather the dvoyy is temporary, transient: we may say that, like our ‘ truce,’ it asserts its own temporary, transient character; that after a certain αν SYNONYMS OF THE NEW TESTAMENT 187 lapse of time, and unless other conditions intervene, it will pass away. This, it may be urged, is true of μακροθυμία no less; above all, of the divine μακροθυμία (Luke xiii. 9). But as much does not lie in the word; we may conceive of a μακροθυμία, though it would be worthy of little honour, which should never be exhausted; while ἀνοχή implies its own merely provisional character. Fritzsche (on Rom. ii. 4) distinguishes the words: ‘7 ἀνοχή indulgentiam notat qua jus tuum non continuo exequutus, ei qui te leserit spatium des ad resipiscendum ; ἡ μακροθυμία clementiam significat qua iree temperans delictum non statim vindices, sed ei qui peccaverit poenitendi locum relinquas;’ elsewhere (Rom. 111. 26) he draws the matter still better to a point: ‘ Indulgentia [ἡ ἀνοχή] eo valet, ut in aliorum peccatis conniveas, non ut alicui peccata condones, quod clementie est.’ It is therefore most fitly used at Rom. iii. 26 in relation to the πάρεσις ἁμαρτίων which found place before the atoning death of Christ, as contrasted with the ἄφεσις ἁμαρτίων, which was the result of that death (see back, p. 108). It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience (Luke xiii. 9; Rom. 11. 3-6). The words are distinguished, but the difference ee them’ not very sharply defined, by Jeremy Taylor, in his first Sermon ‘ On the Mercy of the Divine Judgments,’ in wnt.
📖 Greek Word Study — In-Depth Study from Precept Austin
Patience (3115) makrothumia
Patience (3115) (makrothumia from makros = long, distant, far off, large + thumos = temper, passion, emotion or thumoomai = to be furious or burn with intense anger) is literally long-temper (as opposed to "short tempered), a long holding out of the mind before it gives room to action or passion. It describes a state of emotional calm or quietness in the face of provocation, misfortune or unfavorable circumstances.
Makrothumia is 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. It is used of God's patience toward sinful men (see note Romans 2:4) and of the attitude which Christians are to display.
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.
Spurgeon exhorts us to...
Continue to put up with others, remembering the Lord’s longsuffering with you.
Vine says makrothumia is the opposite of anger. It follows that a lack of patience often leads to wrath or revenge.
Makrothumia is often used in the OT to translate the Hebrew phrase ('erekh 'appayim) which is literally “long of nose” (or “breathing”), for as most of can attest, anger (especially intense or "seething" anger) is often indicated by rapid breathing through (flaring) nostrils. This Hebrew phrase is translated in the the Septuagint translation with the Greek word makrothumia (and the cognates makrothumos, makrothumeo) and is also included in the catalog of God's attributes. We should all be eternally grateful for this phrase that occurs 14 times in the OT -- a God "slow to anger" (Click for the 14 occurrences).
Makrothumia is also used 14 times in the NT - Rom 2:4; 9:22; 2 Cor 6:6; Gal 5:22; Eph 4:2; Col 1:11; 3:12; 1 Tim 1:16; 2 Tim 3:10; 4:2; Heb 6:12; Jas 5:10; 1 Pet 3:20; 2 Pet 3:15 Translated patience in NASB and longsuffering in KJV.
Romans 2:4 Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?
Romans 9:22 (note) What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?
2 Corinthians 6:6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love,
Galatians 5:22 (note) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
Ephesians 4:2 (note) with all humility and gentleness, with patience, showing forbearance to one another in love,
Colossians 1:11 (note) strengthened with all power, according to His glorious might, for the attaining of all steadfastness (hupomone) and patience (makrothumia); joyously
Colossians 3:12 And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience;
1 Timothy 1:16 And yet for this reason I found mercy, in order that in me as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life.
2 Timothy 3:10 (note) But you (Timothy) followed my teaching (excellent "definition" of a disciple), conduct, purpose, faith, patience (makrothumia), love, perseverance (hupomone),
2 Timothy 4:2 (note) preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.
Hebrews 6:12 (note) that you (Hebrew believers) may not be sluggish, but imitators of those who through faith and patience inherit the promises.
James 5:10 As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord.
1 Peter 3:20 (note) who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.
2 Peter 3:15 (note) and regard the patience of our Lord to be salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you
There are 3 uses of makrothumia in the Septuagint (LXX) (Pr 25:15; Isa. 57:15; Jer. 15:15)
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 Barclay has a lengthy discussion explaining that makrothumia...
as the Greeks used it, usually meant patience with people. It is the ability not to lose patience when people are foolish, not to grow irritable when they seem unteachable. It is the ability to accept the folly, the perversity, the blindness, the ingratitude of men and still to remain gracious, and still to toil on...
This word has two main directions of meaning.
(a) It describes the spirit which will never give in and which, because it endures to the end, will reap the reward. Its meaning can best be seen from the fact that a Jewish writer used it to describe what he called “the Roman persistency which would never make peace under defeat.” In their great days the Romans were unconquerable; they might lose a battle, they might even lose a campaign, but they could not conceive of losing a war. In the greatest disaster it never occurred to them to admit defeat. Christian patience is the spirit which never admits defeat, which will not be broken by any misfortune or suffering, by any disappointment or discouragement, but which persists to the end.
(b) But makrothumia has an even more characteristic meaning than that. It is the characteristic Greek word for patience with men.
Chrysostom defined it as the spirit which has the power to take revenge but never does so.
Lightfoot defined it as the spirit which refuses to retaliate.
To take a very imperfect analogy—it is often possible to see a puppy and a very large dog together. The puppy yaps at the big dog, worries him, bites him, and all the time the big dog, who could annihilate the puppy with one snap of his teeth, bears the puppy’s impertinence with a forbearing dignity.
Makrothumia is the spirit which bears insult and injury without bitterness and without complaint. It is the spirit which can suffer unpleasant people with graciousness and fools without irritation.
The most illuminating thing about it is that it is commonly used in the New Testament of the attitude of God towards men (Ro 2:4-note; Ro 9:22-note; 1Ti 1:16; 1Pe 3:20-note). If God had been a man, he would have wiped out this world long ago; but he has that patience which bears with all our sinning and will not cast us off. In our dealings with our fellow men we must reproduce this loving, forbearing, forgiving, patient attitude of God towards ourselves. Paul asks the impenitent sinner if he despises the patience of God (Ro 2:4-note). Paul speaks of the perfect patience of Jesus to him (1Ti 1:16). Peter speaks of God’s patience waiting in the days of Noah (1Pe 3:20-note). He says that the forbearance of our Lord is our salvation (2Pe 3:15-note). If God had been a man, he would long since in sheer irritation have wiped the world out for its disobedience. The Christian must have the patience towards his fellow men which God has shown to him." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)
In another note Barclay writes that makrothumia is
"the ability to bear with them even when they are wrong, even when they are cruel and insulting. It is a great word. The writer of First Maccabees (8:4) says that it was by makrothumia that the Romans became masters of the world, and by that he means the Roman persistence which would never make peace with an enemy even in defeat, a kind of conquering patience. Patience is the quality of a man who may lose a battle but who will never admit defeat in a campaign" (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)
As applied to God makrothumia means to put fury far off while suffering wrong or injustice.
The Christian is to count the longsuffering of God toward evil and injustice not as slackness, but as evidence of His grace toward evildoers in granting them time for repentance and salvation (2Pe 3:9-note). As His children, Christians are to allow the Holy Spirit to manifest this family characteristic in them as well (Ro 12:19, 20, 21-note).
One of the most humbling examples of God's makrothumia is found in Romans where Paul asks those who thought they were "okay" because of their "religiosity"...
"do you think lightly of (present tense = continuous or habitual activity = do you think down on or underestimate the true value of these riches - often conveys connotation of disregarding or even despising) the riches of His kindness (see study of chrestotes) and forbearance (anoche - to hold back” as of judgment - sometimes designated a truce, which involves cessation of hostilities between warring parties but God’s forbearance with mankind is a kind of temporary divine truce He has graciously proclaimed) and patience (makrothumia - was sometimes used of a powerful ruler who voluntarily withheld vengeance on an enemy or punishment of a criminal), not knowing that the kindness of God leads you to repentance?" (Ro 2:4-note)
Boles writes that makrothumia...
"refers to what we might call “staying power,” to endure hard events and obnoxious people. While the word was not frequently used in classical literature, it has a rich history in the LXX. “A man’s wisdom gives him patience” (Pr 19:11), with which he can calm a quarrel (Pr15:18) or persuade a ruler (Pr 25:15). More importantly, patience makes a man like God, who is “righteous and strong and long-tempered” (Ps 7:12-note, LXX). One of the great truths about God is that he is “slow to anger” (makrothumos), repeated by Moses Ex 34:6, David Ps 103:8-note, Joel 2:13, Jonah 4:2, Nahum 1:3, and Nehemiah 9:17...Patience is the even temper that comes from a big heart. It is not the “grit your teeth” kind of angry endurance; it is loving tolerance in spite of people’s weakness and failure. Love is patient (1Cor 13:4-note) and so must Christians be (Ep 4:2-note)...the same divine quality that allows God to be patient with sinners (2Pe 3:9-note) enables the Christian to endure the exasperating behavior of others. Perhaps the best way for us to “lengthen” the fuse on our tempers is to remember how much God has had to overlook and forgive in our own lives." (Boles, K. L. Galatians & Ephesians. The College Press NIV commentary Joplin, Mo.: College Press)
Makrothumia is patience in face of injustice and unpleasant circumstances without complaint or irritation. The short-tempered person speaks and acts impulsively and lacks self-control. When a person is longsuffering, he can put up with provoking people or circumstances without retaliating. It is good to be able to get angry, for this is a sign of holy character. But it is wrong to get angry quickly at the wrong things and for the wrong reasons. It is the attitude which endures another's exasperating conduct without flying off the handle. It is a negative term. It is holding back, restraining yourself from becoming upset or speaking sharply or shrilly to somebody be they your mate, your child, or whoever...despite their conduct you find difficult and exasperating.
Makrothumia always has to do with our reaction not to circumstances but to people that God allows (or sends) into our life! Because of the new nature you can be longsuffering with those with whom you otherwise could not be. What was heretofore IMPOSSIBLE is now ''HIM POSSIBLE''! Hallelujah! Remember though it is a product of prayer (Col 1:11-note)
After studying this definition you must wonder how can anyone manifest genuine makrothumia? The answer is they cannot, but God can. Paul explains that...
the fruit (click discussion of karpos) of the Spirit is love, joy, peace, patience (makrothumia - patiently putting up with people who continually irritate us. The Holy Spirit’s work in us increases our endurance), kindness, goodness, faithfulness" (Gal 5:22-note)
George writes that makrothumia...
"...is the ability to put up with other people even when that is not an easy thing to do. Patience in this sense, of course, is preeminently a characteristic of God, who is “long-suffering” with his rebellious creatures. He is the loving Lord who in the face of obstinate infidelity and repeated rejection still says of his people, “How can I give you up, Ephraim? How can I hand you over, Israel?” (Hos 11:8). Paul’s point is clear: if God has been so long-suffering with us, should we not display this same grace in our relationships with one another? This quality should characterize the life of every believer, but it has a special relevance for those who are called to teach and preach the Word of God. As Paul instructed Timothy, “Preach (aorist imperative) the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2Ti 4:2-note)." (George, T. The New American Commentary. Page 402. Nashville: Broadman & Holman Publishers.
Longsuffering characterizes all labor that has love for its motive...
Love is patient (verb form = makrothumeo), love is kind, and is not jealous; love does not brag and is not arrogant (1Cor 13:4)
Vine writes that...
If forbearance denotes delay in executing judgment, long-suffering denotes the particular disposition which delays it." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )
Let Christ’s teaching live in your hearts, making you rich in the true wisdom. Teach and help one another along the right road with your psalms and hymns and Christian songs, singing God’s praises with joyful hearts. And whatever work you may have to do, do everything in the Name of the Lord Jesus, thanking God the Father through Him.
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Dress For Success - In 1975, John Molloy wrote a book called Dress For Success, which became the fashion guidebook for many people trying to climb the corporate ladder. Molloy's advice centered on a basic premise--always dress like your boss.
Every day, for work, school, or recreation, we all have to decide what to wear. And even in the dress-down 90s, people strive for the right look.
But we must also make choices about another wardrobe--our attitudes and actions. If we claim to be followers of Christ, our spiritual apparel is of far greater significance than our physical clothing.
Take a look at God's dress code for us. As His chosen people, we are to clothe ourselves with "kindness, humility, meekness, longsuffering" (Col 3:12). We are to demonstrate patience and forgiveness (Col 3:13). And above all, we must "put on love, which is the bond of perfection" (Col 3:14).
Do I begin each day by acknowledging Christ as the Person in charge, the One for whom I work? Do I take time to clothe myself with attitudes that please Him? Am I wearing what people are most longing to see--compassion, kindness, humility, gentleness, patience, and love? If so, I'll be dressed for success in God's service. --D C McCasland (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
O to be like Him, tender and kind,
Gentle in spirit, lowly in mind;
More like Jesus, day after day,
Filled with His Spirit, now and alway.
--Ellsworth
Kindness is Christianity
with its working clothes on.
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IS MY UNIFORM ON? - Ken Robinson, who is now a pastor, at one time served as a police officer. He said people treated him differently when he was in uniform than when he was off duty and wearing plain clothes. Something about the badge and "blues" gained him instant respect and authority.
He was often addressed as "Sir." When he told people something, they believed him. And when he gave an order, they were quick to obey. Robinson concluded, "I guess the clothes made the difference. And in
uniform, I acted with more confidence."
In Colossians 3, the apostle Paul told followers of Christ to put on a new uniform. First he described the clothes we are to "put off" (Col 3:8, 9-note). Then he told us what kind of uniform we are to "put on" (Col 3:12, 13, 14). In place of anger, wrath, slander, dirty language, and lies, we are to put on mercy, kindness, humility, gentleness, patience, forgiveness, and love.
Most people respond positively to someone with these virtues. Their respect grows, They talk and act differently toward such a person. They listen to his words, acknowledge his authority, and are drawn to the God he represents.
What you wear makes a big difference. So ask yourself this question: Do I have my spiritual uniform on? (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Lord, may I live that all may see
The love of Christ revealed in me,
And help me flee all sin and shame
Lest others scoff at Your dear name.
--D J De Haan
Can people tell that Christ is in you
before you tell them?
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ON WEARING WHITE - When I was growing up, wearing white in the US after Labor Day was a serious fashion blunder. So even though I love white clothes, every year I dutifully start putting them away at the end of August.
Late one year, while following a Bible-reading schedule, I came to Ecclesiastes 9:8, which states, "Let your garments always be white." I smiled, imagining for a moment that the author was giving permission to wear white all year. But Solomon was not talking about fashion. He was instructing us to find joy in everything we do and to express it in ways that show faith in God even at times when life doesn't seem to make sense.
One way we can do this is to observe the "fashion advice" of the apostle Paul. First-century Christians in Colossae had become confused. They were overly concerned with man-made rules, so Paul reminded them of the holy laws of God and gave them these instructions: "Put on tender mercies, kindness, humility, meekness, longsuffering" (Colossians 3:12).
These are the commands of an infinite God, not the rules of finite humans. So if we put on these "clothes" every day, we'll never be out of season. —Julie Ackerman Link (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Help us, O Lord, to live our lives
So people clearly see
Reflections of Your loving heart,
Your kindness, purity.
—Sper
Christlikeness is always in season.
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THE alarm goes off. It's morning already. You lie in bed, thinking. You ask yourself the same question you ask every morning,
"What shall I wear today?"
You brush away the mental cobwebs and think through the day. There's nothing really important—just the routine. You listen to the clock radio for the weather report. Then you decide: the comfortable blue outfit with red accents.
What we wear is important. We all want to dress appropriately and look our best. Besides, when we believe that we look good, we go through the day with more energy and confidence.
The Lord Jesus cares about what we wear, too, but His concern is our spiritual apparel. Colossians 3 lists some of the virtues with which we should clothe ourselves every morning: compassion, kindness, humility, gentleness, and patience. When we are wearing these, we will deal properly with situations that arise, our friendships will be strengthened, and we will have the satisfaction that comes from knowing that we are pleasing the Lord.
When our days are characterized by trouble, anger, hurt, or bad feelings, it's time to invest in a new wardrobe.—D C Egner (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
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A CHRISTIAN LIFESTYLE - He was a remarkable person. Author of 150 books, Toyohiko Kagawa was a teacher, a poet, a philosopher, a scientist, and an evangelist. He wrote on various subjects ranging from scientific studies to theological issues. During World War II, he was imprisoned for his pacifistic views. But he never ceased to love and serve God. Often he repeated these 3 prayers:
"Father, forgive."
"God, let me live to serve."
"O God, make me like Christ."
Those brief petitions reveal the spiritual dynamics of a truly Christian lifestyle. That third prayer cannot be realized unless we take seriously the other two. Jesus said that He "did not come to be served, but to serve" (Mt 18:21, 22). He became the supreme example of His own teaching when on the cross He prayed for His executioners, "Father, forgive them, for they do not know what they do" (Lk 23:34).
Only to the extent that we serve and forgive
can we become like Jesus.
And that will require God's enabling grace. How He longs to hear us pray. "Father, forgive," "God, let me live to serve," and "O God, make me like Christ." These are essential to a Christian lifestyle. ---V C Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Forgiving when we suffer wrong,
And serving others in the throng--
Yes, this is what God's grace can do
When Christ's own likeness we pursue.
--DJD
A Christian lifestyle is
Christ living His life through you.
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F B Meyer writes the following devotional in Our Daily Walk - THE HEART of true religion is to believe that Christ is literally within us. We must not simply look to Him as our Mediator, Advocate, and Example, but as being possessed by Him. He is our Life, the living Fountain rising up in the well of our personality. The Apostle Paul was never weary of re-affirming this great fact of his experience, and it would be well if each of us could say every day, before starting forth on our daily duty: "Christ is in me; let me make room for Him to dwell."
We must say No to self, that the life of Christ may become manifest in and through us, and our standing become a reality in daily experience and conduct. When evil suggestions come to us, we must remember that we have entered a world where such things have no place. We are no longer in the realm of the god of this world, but have passed into the realm of the Risen Christ. Let those who are tempted believe this, and assert it in the face of the tempter, counting upon the Holy Spirit to make their reckoning a living experience.
In Eph 6:13, 14, 15, 16, 17-note is described the armour of the Christian soul; in Col 3:12, 13, 14 the habit or dress which he wears beneath his coat of mail. We must be careful to be properly dressed each day. If we lose our temper over trifles, or yield to uncharitable speech, it shows that we have omitted to put on the girdle of love; if we yield to pride, avarice, envy and jealousy, we must not simply endeavour to put off these evils, but take from the wardrobe the opposite graces. It is not enough to avoid doing wrong. Our Master demands that we should always do and be what is right. When we fail in some sudden demand, it is because we have omitted to put on some trait of Christ, which was intended to be the complement of our need. Let us therefore day by day say: "Lord Jesus, wrap Thyself around me, that I may go forth, adequately attired to meet life's demands." In Christ for standing; Christ in us, for life; we with him, for safety.
PRAYER - Set my heart on fire with the love of Thee, and then to do Thy will, and to obey Thy commandments, will not be grievous to me. For to him that loveth, nothing is difficult, nothing is impossible; because love is stronger than death. AMEN.
Colossians 3:13 bearing with (PMPMPN) one another and forgiving (PMPMPN) each other whoever * has (3SPAS) a complaint against anyone; just as the Lord forgave you, so also should you. (NASB: Lockman)
Greek: anechomenoi (PMPMPN) allelon kai charizomenoi (PMPMPN) heautois ean tis pros tina eche (3SPAS) momphen; kathos kai o kurios echarisato (3SAMI) humin houtos kai humeis
Amplified: Be gentle and forbearing with one another and, if one has a difference (a grievance or complaint) against another, readily pardoning each other; even as the Lord has [freely] forgiven you, so must you also [forgive]. (Amplified Bible - Lockman)
NET: bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. (NET Bible)
Phillips: Accept life, and be most patient and tolerant with one another, always ready to forgive if you have a difference with anyone. Forgive as freely as the Lord has forgiven you (Phillips: Touchstone)
Wuest: bearing with one another and forgiving one another if anyone has a matter of complaint against anyone. Even as and in the degree that the Lord forgave you, in the same manner also you forgive. (Eerdmans)
Young's Literal: forbearing one another, and forgiving each other, if any one with any one may have a quarrel, as also the Christ did forgive you -- so also ye;
BEARING WITH ONE ANOTHER: anechomenoi (PMPMPN) allelon: (Ro 15:1,2; 2Cor 6:6; Gal 6:2; Eph 4:2,32)
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http://www.preceptaustin.org/colossians_312-25.htm#Patience
