What does the Bible mean by longsuffering?

makrothumia is from makrothumos, "long-suffering." What has been observed as to God in connection with hupomone just serves to bring out the distinction between this word and makrothmia, which, if a trait of grace in the saint, is most fully an attribute of God. The distinction has been put thus by Archbishop Trench: "makrothumia will be found to express patience in respect of persons, hupomone in respect of things"; and scriptural usage, it is believed, confirm this. From Exodus 34:6 makrothumos, is constantly used of God, in the LXX; for makrothumia, in the N.T. in the same way, see Rom. 2:4; Rom. 9:22; 1 Tim. 1:16; 1 Peter 3:20; 2 Peter 3:15 it is the verb makrothumeo in verse 9 "is long-suffering," and Luke 18:7, "bear long." We may see much of the force of makrothumos in Prov. 15:18; Prov. 16:32, where in the LXX it answers to our "slow to anger," though the patient restraint of spirit expressed in the word is not confined to anger. For makrothumeo see Matt. 18:26, 29; James 5:7, 7, 8, 10 ("be patient" and "have patience" in A.V.), and more generally 1 Cor. 13:4; 1 Thess. 5:14 ("be patient," A.V.). For makrothumia, similarly, see 2 Tim. 4:2; Hebrews 6:12 ("patience"). In Eph. 4:2 and Col. 3:12-13, it is followed by anehcomai, "forbearing one another," which would be its manifestation. Expressing then "a long holding out of the mind before it gives room to action or passion," it is applied to God, in His forbearance towards those who provoke Him.

Longsuffering

Longsuffering is patience. Let us consider the divine example again. God Himself is longsuffering (1 Pet. 3:20). So is our Lord Jesus (2 Pet. 3:15). He gave the proof of it when He was here on earth. Longsuffering is part of the fruit of the Spirit (Gal. 5:22). The word really means: ‘long in suffering’. It has to do with forbearing as well as patience. To be lowly and to be meek are not things we can display occasionally, here and there, but are consistent traits. Someone who is longsuffering and patient demonstrates a kind of endurance and perseverance. He will not easily get annoyed but is ready to bear with others in love.

Forbearing one another

Longsuffering and forbearing one another

After reference to those inner qualities that maintain dependence on God and preserve quietness within, we have the longsuffering and forbearance that are necessary because there is still sin in us.

To be longsuffering is literally to be long-tempered. Where there is this quality there is not a rash reaction to provocation but self-control. If a response is appropriate, it is a considered one. We are to bear with one another, remembering that ‘we all often offend’ (Jms. 3:2). How much Christ bears with in us! Should we not bear with one another?

There is a slight difference in the meaning of these two words. The J. N. Darby Translation footnote on James 5:7 informs us that in general the word for patience (hupomone) is in respect of things whereas the word for longsuffering (makrothumia) expresses patience in respect of persons.

The man who is longsuffering (makrothumia) does not suffer himself easily to be provoked by injurious persons, or to be angered (2 Tim. 4:2). The man who is patient (hupomone),though under great trials, bears up, and does not lose heart or courage (Rom. 5:3; 2 Cor. 1:6).

Longsuffering. The patient and long-continued acceptance of personal discomforts or even wrongs, a thing only possible to one of a lowly and meek spirit.

Forbearing in love. Intimately connected with the third, and its complement — the love that bears with that which might offend in others, instead of seeking redress by violent methods.

First, such action on our part will require self-discipline or self-judgment, in the measure in which we are concerned for the good of others. Lowliness (v.2) is the willingness to be thought little of, not natural or easy for the flesh, but normal for the one who truly delights in Christ, the meek and lowly One. Meekness is the character that is willing to sacrifice personal rights for the Lord's sake with no selfish resistance. Thus, lowliness gives no offense and meekness takes no offense. Longsuffering continues patiently to bear hard things -- misunderstandings, injustices, even insults -- without frustration or anger. Forbearing. is more than bearing, for it implies no resentful reaction whatever, even inwardly, for it is motivated by genuine love.

(Vv. 4, 5) This leads to the assertion of the second great principle of God in regard to judgment, namely, God invariably gives space for repentance before He executes judgment. The execution of the judgment of God will most surely come, though, in the goodness of God, it may be long delayed. In His goodness God forbears to judge and suffers long with evil. It was so in the days of Noah, when God lingered for One hundred and twenty years before executing the judgment of the flood: it was so in the history of Israel, with whose evil ways God bore long before destroying Jerusalem and scattering the nation. It is so to-day when God in grace lingers over this judgment doomed world. How then does man treat this longsuffering of God? Alas! men despise the riches of His goodness. Because of this "for-bearance" men think that God will never judge: because of His "longsuffering" men think that God is indifferent to evil. Thus men despise the goodness of God, not seeing that the reason God "forbears" and "suffers long" is to give men space for repentance. The goodness of God thus makes manifest the hardness and impenitence of man's heart. God acts in goodness, and men despise "the riches of His goodness". God gives space to repent, and men are impenitent. Men condemn one another for doing evil, but they refuse to repent of their own evil. The fact that God gives space for repentance, shows that repentance is a necessity for each man in order to be right with God, and escape the judgment of God.

God would finish the work, and cut it short in righteousness. His patience reaches its limit, though the majority of Israel are still unrepentant: He will make short work of their proud independence. Righteousness must be carried out, and will not be infringed upon even by patience. Solemn lesson for men who think of patience as a complete passing over of sin!

Next we come, not to a definition of love, but to its qualities as in this world, specified for our instruction. It is what Christ was here, active as well as suffering in love above evil. "Love is long-suffering, is kind; love is not emulous, is not vainglorious, is not puffed up, doth not behave unseemly, seeks not its own things, is not easily provoked, reckons not the evil, rejoices not over iniquity, but rejoices with the truth, bears all things, believes all things, hopes all things, endures all things." (Vers. 4-7.) Patience in the midst of trial is the first-mentioned attribute of love, which even shows positive kindness instead of harbouring a vindictive thought. Again, as it does not indulge in envy or jealousy of another, so there is no self-display (or, as some think, forwardness), nor the arrogance whence it springs. Hence indecorum, or rude behaviour, is incompatible with love, as it is marked by disinterestedness and slowness to anger, and by readiness to forget the wrong that is done.

In all these lovely characteristics it is good for us to remember the example of the Lord Jesus. Tender mercies are beautifully seen in Him, if we consider His being "moved with compassion" (Mt.9:36), and kindness in His gentle dealings even with Judas right to the end, though well knowing the deceit and treachery that animated this deluded disciple (Mt.26:50). Humility is beautifully seen in Philippians 2:5-8 in Christ's coming down voluntarily to the dreadful death of the cross. Meekness (not standing up for His rights) is manifest in all His life, even when subjected to the cruel hatred and persecution of Jews and Gentiles as they were determined to crucify Him. He opened not His mouth (Isa.53:7). Long-suffering (patient putting up with constant affliction) characterized His entire life. Indeed, it is still true of Him now, having patiently suffered with the cold rejection of men all through this age of grace, "not willing that any should perish, but that all should come to repentance" (2 Pet.3:9).

Bearing with others involves the restraining of any negative reaction to things that tend to provoke people. How true was this of the Lord Jesus, and with this is linked the forgiving of others. We know that those words from the cross, "Father, forgive them, for they do not know what they do" (Lk.13:34) came from the depths of His loving heart. Thus, for us too forgiveness should be frank and ungrudging.