patience
a christian virtue?
Is Patience a Christian virtue? We have often been assured it is, but have we ever measured that idea against scripture?
Patience is described by the dictionary as "The capacity of calm endurance" and "Tolerant understanding", then giving MATTHEW 18:29 as a reference.
Decades before Paul's letter to the Romans, some of his readers had no doubt attended the Pentecostal Celebration at Jerusalem where they may very well have inspected Yeshua's empty tomb (ACTS 2:10). They would have personally seen the grave wrappings still outlining the vanished body of the Lord. They were probably awed by the massive stone door which had evidently been flung into the distance (JOHN 20:1). They must have heard the numerous recollections of those who had witnessed His resurrection appearances (ACTS 4:33), and some of them had no doubt even seen with their own eyes the cloven tongues of fire which descended upon the disciples in the Temple (ACTS 2:3).
Eventually they would have returned home to Rome and elsewhere, to announce to their friends and colleagues what they had witnessed. They recognized that because of the resurrection, all doubt vanished as to whether or not Yeshua was the promised Messiah. Having therefore believed with absolute confidence that GOD had raised Him from among the dead, they declared Him as Lord and Savior (ROMANS 10:9-10).
But now, as the years rolled on, as the decades passed by, it would seem as if their faith had grown cold, at least for some of them. Evidently they had begun to judge (ROMANS 2:1; 14:3) and condemn one another (ROMANS 8:1) for whether or not they agreed together on Church doctrine.
Some of Paul's readers perhaps no longer had faith, or at the most a weak faith (4:19-20; 14:1). And so Paul went on to state, as rendered by The New English Bible, "We conclude that faith is awakened by the message, and the message that awakens it comes through the word of Christ" (10:17). His Sermon on the Mount, His parables and His teaching and preaching, these are the things which awaken faith.
Yeshua had instructed in His teachings to lay up treasures in heaven; to be slaves to GOD rather than slaves to mammon; to seek first and foremost the kingdom of GOD; to enter into the narrow way which leads to life; and thus to build, not upon shifting sand but upon a solid rock, by first hearing and then doing His commandments.
As already noted, Paul had written that those who were righteous by faith, shall live (1:17). Indeed, the very context of the passages throughout this epistle are concerned with being righteous by faith (9:30-32). In the tenth chapter Paul repeatedly stated that the righteousness of GOD is solely acquired by believing (10:3-6).
It was the word which they preached! Believing that word, that message, was how they were to acquire the faith which produced righteousness, and then brought salvation. And so, it was imperative that their faith be awakened. It was essential that they begin again hearing the words of Christ so as to re-awaken their faith.
It is curious that the passage from which Paul quoted concerning their faith being awakened (ISAIAH 52:7) was also, like the one from HABAKKUK, about the Jewish exiles of Babylon returning from captivity. That chapter began with the same exhortation to awaken, saying "Awake, awake; put on thy strength, O Zion". Was not Paul looking into ages past to see and echo a new deliverance coming in his own day? Was not he exhorting his fellow believers to lift up their eyes and see the promised salvation which was fast approaching?
Apparently there must be times when the believer's faith must be awakened. At times he must have his faith shook out of its slumber. Is this not the need for the reproof and correction about which Paul elsewhere wrote (2 TIMOTHY 3:16)?
For Isaiah the good news was about the captive exiles being released and returned to Jerusalem. It was about comforting those who were mourning and giving beauty in place of ashes (61:3). It was about raising up the former desolations and repairing the wasted cities (61:4). It was about them becoming Priests of the LORD and being called Ministers of GOD (61:6).
One of the most focal and central points upon which GOD's message to mankind revolves is what we call the Good News, which is often referred to in the scriptures as The Gospel. The idea of preaching this gospel is derived from the Greek word euangelizo, where its first usage in the Christian scriptures is most enlightening.
John the Baptist had asked if Yeshua was indeed the one who should come, or were they to still look for another (verse 3)? If we consider something which the apostle Paul had later written, then this first usage of euangelizo in MATTHEW becomes quite interesting.
Paul is quoting here a couple of passages from ISAIAH, where the prophet saw in Jerusalem's future a day in which it would be announced that the City's days of despair and destruction were coming to an end. He saw in his vision many of the captive Israelites returning to the Land of Promise, with their arrival being heralded from hill top to hill top, alerting the despondent inhabitants of Jerusalem of the Exiles glorious return. Those were the feet that were bringing glad tidings.
The returning of the Exiles was definitely good news to the ears of the dwellers of the fallen City. That was certainly the deliverance of which they had longed for, for many years. Howbeit, that was also the message which some of them could not have believed would ever happen, not recognizing the willingness or ability of the LORD to bring it to pass. And so Isaiah stated, Who hath believed our report (53:1)?
And so in Paul's day, history was almost repeating itself all over again. Now again the good news was being announced to that same fallen nation by a whole new set of preachers. They were heralding the message that GOD was going to redeem (ROMANS 8:23) them and return them to HIS favor. They were being told that if they would only believe the good news, then they too could see that salvation (ROMANS 10:1) which awaited them there in HIS kingdom.
In Isaiah's vision the watchmen had been watching. Now they see a multitude of freed captives from Babylon approaching so as to re-populate and rebuild their fallen and beloved City. We can't easily imagine the thrill they must have felt as that reality descended upon them. GOD's blessing was evidently back. Apparently HIS people were once again to be comforted.
But as Isaiah accurately saw (53:1), and as Paul had instinctively recognized (10:16), many would not believe. Many would not believe what Isaiah had seen in Jerusalem's future, neither would many believe what Paul and the other preachers of the gospel had proclaimed in the first century. Instead, they contented themselves with living for the pleasures and treasures which their vaporous life offered.
Recognizing that which has been thus put forth in this Study, might also help explain for us the apparent contradiction between what Paul wrote in 2:13, where it is thought that he was intimating that performing the works of the Law could save them, while he clearly wrote in the next chapter about none being saved by the deeds of the law. But Paul was no airhead and would not likely have made such an obvious contradiction.
In chapter three (10-18), when Paul quoted the numerous passages from the Jewish Bible (the Old Testament), it was for the express purpose of admonishing both Jews and Gentiles concerning their sin of hypocritically judging one another. Many of them had thought that they were better than those in the denomination across the street, because of their devout observances or lack thereof; or because of their knowledge; or perhaps because of their zeal. But Paul was showing that all of these physical and earthly attainments mattered little to the Creator.
He had in the first chapter exposed the many sins from which the Gentile Christians had been rescued and delivered (1:21-32); then in the second chapter he admonished the Jewish Christians for the sins which they had committed (2:21-29), and of which they too could be delivered. Now in the third chapter he convicted all, both Jews and Gentiles, for thinking themselves worthy to hypocritically judge their brethren (3:9-20). But faith alone could and did justify and make righteous both the circumcised and the uncircumcised (3:30). Howbeit, faith required obedience to the words of Christ (1:5; 5:19; 6:16; 15:18; 16:19, 26).
Paul's apparent contradiction relative to being justified and made righteous is better understood when we keep in mind that he was admonishing their hypocrisy, and not teaching foundational principles for salvation. Again, the purpose of ROMANS was not to set forth basic truths for Church doctrine, but was rather Paul admonishing and reproving his brethren for their hypocrisy. He was rebuking them for unrighteous judgments upon those of whom they should have been kindly affectioned towards (12:10) and not necessarily giving them a recipe for how to be saved. He was reminding them that they were one body in Christ, members one of another (12:5) and should therefore live at peace with one another (14:19).
Patience is described by the dictionary as "The capacity of calm endurance" and "Tolerant understanding", then giving MATTHEW 18:29 as a reference.
Decades before Paul's letter to the Romans, some of his readers had no doubt attended the Pentecostal Celebration at Jerusalem where they may very well have inspected Yeshua's empty tomb (ACTS 2:10). They would have personally seen the grave wrappings still outlining the vanished body of the Lord. They were probably awed by the massive stone door which had evidently been flung into the distance (JOHN 20:1). They must have heard the numerous recollections of those who had witnessed His resurrection appearances (ACTS 4:33), and some of them had no doubt even seen with their own eyes the cloven tongues of fire which descended upon the disciples in the Temple (ACTS 2:3).
Eventually they would have returned home to Rome and elsewhere, to announce to their friends and colleagues what they had witnessed. They recognized that because of the resurrection, all doubt vanished as to whether or not Yeshua was the promised Messiah. Having therefore believed with absolute confidence that GOD had raised Him from among the dead, they declared Him as Lord and Savior (ROMANS 10:9-10).
But now, as the years rolled on, as the decades passed by, it would seem as if their faith had grown cold, at least for some of them. Evidently they had begun to judge (ROMANS 2:1; 14:3) and condemn one another (ROMANS 8:1) for whether or not they agreed together on Church doctrine.
Some of Paul's readers perhaps no longer had faith, or at the most a weak faith (4:19-20; 14:1). And so Paul went on to state, as rendered by The New English Bible, "We conclude that faith is awakened by the message, and the message that awakens it comes through the word of Christ" (10:17). His Sermon on the Mount, His parables and His teaching and preaching, these are the things which awaken faith.
Yeshua had instructed in His teachings to lay up treasures in heaven; to be slaves to GOD rather than slaves to mammon; to seek first and foremost the kingdom of GOD; to enter into the narrow way which leads to life; and thus to build, not upon shifting sand but upon a solid rock, by first hearing and then doing His commandments.
As already noted, Paul had written that those who were righteous by faith, shall live (1:17). Indeed, the very context of the passages throughout this epistle are concerned with being righteous by faith (9:30-32). In the tenth chapter Paul repeatedly stated that the righteousness of GOD is solely acquired by believing (10:3-6).
- ROMANS 10:8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach.
It was the word which they preached! Believing that word, that message, was how they were to acquire the faith which produced righteousness, and then brought salvation. And so, it was imperative that their faith be awakened. It was essential that they begin again hearing the words of Christ so as to re-awaken their faith.
It is curious that the passage from which Paul quoted concerning their faith being awakened (ISAIAH 52:7) was also, like the one from HABAKKUK, about the Jewish exiles of Babylon returning from captivity. That chapter began with the same exhortation to awaken, saying "Awake, awake; put on thy strength, O Zion". Was not Paul looking into ages past to see and echo a new deliverance coming in his own day? Was not he exhorting his fellow believers to lift up their eyes and see the promised salvation which was fast approaching?
Apparently there must be times when the believer's faith must be awakened. At times he must have his faith shook out of its slumber. Is this not the need for the reproof and correction about which Paul elsewhere wrote (2 TIMOTHY 3:16)?
For Isaiah the good news was about the captive exiles being released and returned to Jerusalem. It was about comforting those who were mourning and giving beauty in place of ashes (61:3). It was about raising up the former desolations and repairing the wasted cities (61:4). It was about them becoming Priests of the LORD and being called Ministers of GOD (61:6).
One of the most focal and central points upon which GOD's message to mankind revolves is what we call the Good News, which is often referred to in the scriptures as The Gospel. The idea of preaching this gospel is derived from the Greek word euangelizo, where its first usage in the Christian scriptures is most enlightening.
- MATTHEW 11:4-6 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached [euangelizo] to them. And blessed is he, whosoever shall not be offended in me.
John the Baptist had asked if Yeshua was indeed the one who should come, or were they to still look for another (verse 3)? If we consider something which the apostle Paul had later written, then this first usage of euangelizo in MATTHEW becomes quite interesting.
- ROMANS 10:13-16 For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel [euangelizo] of peace, and bring glad tidings [euangelizo] of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
Paul is quoting here a couple of passages from ISAIAH, where the prophet saw in Jerusalem's future a day in which it would be announced that the City's days of despair and destruction were coming to an end. He saw in his vision many of the captive Israelites returning to the Land of Promise, with their arrival being heralded from hill top to hill top, alerting the despondent inhabitants of Jerusalem of the Exiles glorious return. Those were the feet that were bringing glad tidings.
The returning of the Exiles was definitely good news to the ears of the dwellers of the fallen City. That was certainly the deliverance of which they had longed for, for many years. Howbeit, that was also the message which some of them could not have believed would ever happen, not recognizing the willingness or ability of the LORD to bring it to pass. And so Isaiah stated, Who hath believed our report (53:1)?
And so in Paul's day, history was almost repeating itself all over again. Now again the good news was being announced to that same fallen nation by a whole new set of preachers. They were heralding the message that GOD was going to redeem (ROMANS 8:23) them and return them to HIS favor. They were being told that if they would only believe the good news, then they too could see that salvation (ROMANS 10:1) which awaited them there in HIS kingdom.
- ISAIAH 52:7-9 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
- Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem.
In Isaiah's vision the watchmen had been watching. Now they see a multitude of freed captives from Babylon approaching so as to re-populate and rebuild their fallen and beloved City. We can't easily imagine the thrill they must have felt as that reality descended upon them. GOD's blessing was evidently back. Apparently HIS people were once again to be comforted.
But as Isaiah accurately saw (53:1), and as Paul had instinctively recognized (10:16), many would not believe. Many would not believe what Isaiah had seen in Jerusalem's future, neither would many believe what Paul and the other preachers of the gospel had proclaimed in the first century. Instead, they contented themselves with living for the pleasures and treasures which their vaporous life offered.
Recognizing that which has been thus put forth in this Study, might also help explain for us the apparent contradiction between what Paul wrote in 2:13, where it is thought that he was intimating that performing the works of the Law could save them, while he clearly wrote in the next chapter about none being saved by the deeds of the law. But Paul was no airhead and would not likely have made such an obvious contradiction.
- ROMANS 2:13 For not the hearers of the law are just before God, but the doers of the law shall be justified.
- ROMANS 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
In chapter three (10-18), when Paul quoted the numerous passages from the Jewish Bible (the Old Testament), it was for the express purpose of admonishing both Jews and Gentiles concerning their sin of hypocritically judging one another. Many of them had thought that they were better than those in the denomination across the street, because of their devout observances or lack thereof; or because of their knowledge; or perhaps because of their zeal. But Paul was showing that all of these physical and earthly attainments mattered little to the Creator.
- ROMANS 3:9 What then? are we [the Jewish Christians] better than they [the Gentile Christians]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin.
He had in the first chapter exposed the many sins from which the Gentile Christians had been rescued and delivered (1:21-32); then in the second chapter he admonished the Jewish Christians for the sins which they had committed (2:21-29), and of which they too could be delivered. Now in the third chapter he convicted all, both Jews and Gentiles, for thinking themselves worthy to hypocritically judge their brethren (3:9-20). But faith alone could and did justify and make righteous both the circumcised and the uncircumcised (3:30). Howbeit, faith required obedience to the words of Christ (1:5; 5:19; 6:16; 15:18; 16:19, 26).
Paul's apparent contradiction relative to being justified and made righteous is better understood when we keep in mind that he was admonishing their hypocrisy, and not teaching foundational principles for salvation. Again, the purpose of ROMANS was not to set forth basic truths for Church doctrine, but was rather Paul admonishing and reproving his brethren for their hypocrisy. He was rebuking them for unrighteous judgments upon those of whom they should have been kindly affectioned towards (12:10) and not necessarily giving them a recipe for how to be saved. He was reminding them that they were one body in Christ, members one of another (12:5) and should therefore live at peace with one another (14:19).