Contentment and self-denial engender patience, which in Greek is ὑπμουή (hupomone). It is a compound consisting of ὑπὸ (hupo)—which occasionally means through, sometimes under, and sometimes over—and μένω (meno), which means to remain. The combination yields ὑπομένω (hupomeno; that is, to remain, to remain steadfast, to persevere), and also ὑπομονή (hupomone) patience. It means as much as: to overcome suffering, to remain the same during suffering, to move beyond suffering, and to remain steadfast. In our language it is a derivative of patient, which in turn in a derivative of the Latin verb pati, to suffer. Patience is thus the ability to endure suffering.
Patience is the believer’s spiritual strength which he has in God whereby he, in the performance of his duty, willingly, with composure, joyfully, and steadfastly endures all the vicissitudes of life, having a hope that the outcome will be well.
Patience is to be strong in God. Spiritual valor or strength which we discussed in chapter 62 consists of the following: 1) a trusting in God’s help, whereby one courageously undertakes his duty; 2) steadfastness, whereby one continues and perseveres in his duty; 3) patience, whereby one repels all that comes against this duty, so that it is no impediment. Patience is thus a type of strength or valor. Valor is a courageous disposition whereby the believer perceives the vicissitudes of life as being capable of hindering him. He not only understands the necessity of conquering them, but also of bringing glory to his Lord. As a champion he thus overcomes these circumstances. The patient person derives such strength from God. Spiritual life is feeble, the body is tender and readily suffers if not well, the flesh is evil and would readily succumb under discomforting events. However, the patient person takes hold of the strength of the Lord, and in this strength proceeds. “Blessed is the man whose strength is in Thee” (Ps 84:5); “Through God we shall do valiantly” (Ps 60:12). The exercise of patience is a task of great magnitude. It is valiant to endure affliction well, to take hold of God’s strength, and to be engaged by reason of this strength. It brings matters to a glorious end.
The subject—that is, the seat of this virtue—is the soul of the believer. The unconverted are entirely incapable of being patient. They do indeed also endure affliction—yes, they encounter severe trials. Some who are motivated either by glory, or by the unavoidability of the circumstances can endure them manfully, doing so without any display of fear, anxiety, or pain. They cannot be patient, however, since they do not have a divine duty in view, desiring to uphold this duty and to perform it well. They do not derive their help from God through Christ, and they have no hope that the outcome will be well, for there are no promises for them. Therefore even though they steel themselves in their affliction, they are not patient. However, patience is the ornament of a Christian. A believer views himself as being reconciled with God, and considers all affliction to come to him from God in order to promote his welfare. He has promises that the outcome will be glorious and therefore only believers exercise patience. “Here is the patience of the saints” (Rev 14:12). In order to demonstrate that no one can be patient except he be a believer, faith and patience are frequently conjoined (cf. Titus 2:2; 2 Tim 3:10; 2 Thess 1:4). Patience most particularly resides in the soul. This virtue neither consists in a boasting with the mouth, nor in a restraint of one’s gestures, but is of an internal nature which in turn manifests itself externally. It is through the custom, not so much of suffering, but of continually exercising herself to possess this virtue, that the soul will acquire a patient disposition and propensity; the soul will then be patient. “In your patience possess ye your souls” (Luke 21:19). An impatient person does not have control over his heart; it is of no use to him. However, a patient person has his heart under control and makes use of it as such, permitting no inordinate thoughts and motions to be entertained in the heart relative to affliction.
The object of patience is all the vicissitudes of life, that is, all manner of affliction. The tribulations, both bodily and spiritual, of the righteous are many—those that come upon them without human intervention, as well as those that come their way by means of men—be it during a peaceful time for the church or during time of persecution for the Word’s sake. Some tribulations are light, some are more severe, others are dreadful, and there can even be a cruel death. They are all grievous to man and are capable of both assaulting faith and tossing it to and fro—and if it were possible, to drive out hope, love, and other virtues, as well as their manifestations. Patience opposes this, doing so not to be delivered from affliction (for that would be in vain), but in order to endure it. The patient believer will not allow himself to be deterred from his virtuous intentions and their manifestations. He will neither permit himself to exercise these virtues in a lesser degree of holiness nor with less boldness. Thus, the soul perseveres in her affliction and continues to endure her affliction; yes, she prevails that much more strenuously and derives strength from her weakness. In view of this, patience is called “the enduring of the same sufferings” (2 Cor 1:6). This is neither to suggest that one finds delight in affliction, nor that a person may and must not pray for deliverance; rather, he must suffer in subjection to the will of God.