OT use. — Long-suffering is one of God's noblest attributes, and is made the subject of a special revelation in Ex 346. xhe Heb. phrase 'erek 'aph (yV "■in) is found frequently in the books that foUow, and Joel (2iS), Jonah (42), and Kahum (13) speciallj- dwell upon this element in Gods character.
JVr use. — It is significant that the word uMxpofJucua. is rare in pre-Christian Greek. In the NT it occurs sevei-al times in con- text with i-rcuM-.i (patience, endurance), from which it must be carefully distinguished (2 Co C^ 6, Col l^i, 2 Ti 310, Ja 510. U). Trench (Hynonyms) says Lux.x.fotiupL.a. is used of pereons, and iToiLCii. of things. As regards NT usage alone, this is near the truth (but see Ja o", and cf. in OT Is 5715 [LXX] and in Apocr. 1 Mac S-*). Perhaps we may more truly say that patience keeps a man from breaking down in despair, while long-sufltering keeps him from breaking out in word or action because of some unsatisfied desire. Tliis latter distinction is probably the key to several passages where u^xf.o(kiu.a. has been said to approximate to the meaning of v^euar.. In He 612. 13^ for instance, Abraham not only waited patiently for the promise : he did not in heart or word break out into murmurs against God's dela\-, and tliis right attitude won him his reward. So in Ja 5^ the husband- man without patience would break down with despair, but if his long-suffering gave out he would probably break out into pulling up his tardy plants. Long-suffering, then, is a passive virtue, and waits God's time. It is the exact opposite of hasty action or hurried speech. Xevertheless, it is not carelessness. If God is long-suffering. He waits to give further opportunity for repentance, and this mav not be presumed upon without risk (Ro 24 922, 1 P 320, 2 P 3f).
1. Christ's long-suffering character. — The word itself is not often used of, or by, Christ Himself, but the virtue which it expresses is frequently ex- emplified in the Gospels. It was His long tolera- tion of manifest injustice that puzzled John the Baptist (Mt IP), and there is long-sufl'ering too in His quiet reception of John's complaint (v.*). In long-suffering He refused to call down fire from heaven on inhospitable Samaritans (Lk 9**). It was long-suft'ering too that made Him yield to arrest without resistance (Mt 26=--^, Ja 5^'"), and refrain from returning scorn for scorn or threat for threat at His trial (Mt 27^-). And after His ascension we see Him exhibiting the same long-suft'ering spirit towards those who persecuted the disciples a« they
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LOOK (CHRIST'S)
LOOK (CHRIST'S)
had persecuted the JNIaster (1 Ti P**, Ac O'* ; cf. 2 P 3'5).
In His teaching He bids His people be partakers of His own long-siiliering character. The tares are not rooted up, but grow together with the wheat until the harvest (Mt IS^'^). In the parable of the Unmerciful Servant the prayer of that unworthy man was for long-suffering (Mt 18-^), but a full pardon was given instead, until his subsequent con- duct caused the withdrawal of the boon {v.-^). In the parable of the Unjust Judge the word /xaKpodv/xel (Lk 18") occurs in connexion with a difficult piece of interpretation, for the full discussion of which we have scarcely sj^aoe here. Christ possibly had in mind a verse in Sir 35'* [Gr. 32-^]. [f fV avTo7s refers to the elect, we may say that fj,aKpo6v/j.€l here means the vindication of the cause rather than the punishment of the foe. But if we may refer the words to the enemies of the elect, the phrase will be parallel in thought to Ro 2^.
2. Long-suffering a Christian duty. — In Mt 18^^- ^'•' we noted the obligation resting on those who enjoy Christ's long-suffering to exhibit it to others. This habit we find enforced in the Epistles (1 Co 13*, 2 Co 6", Gal 522, 1 Th 5", 2 Ti 3^"). It is not a natural characteristic : it has to be acquired (Col 3^-). In Eph 4- it is explained as forbearance, or cessation of hostilities [avoxh)- This implies that there may be wrong on both sides. But there is a power from without (Col 1", Gal 5"-), the Spirit of God, who will enable Clirist's peojile to reproduce His long-suffering in face, for instance, of oi^ijosi- tion to the truth they teach (2 Ti 4=). In Ja 5^-io the word occurs four times. The Christian who is persecuted is to be as long-suffering towards his foe as the farmer who waits till the unproductive field bears a crop after fertilizing showers. There is, perhaps, in addition, a thought of man's atti- tude towards God in times of trial. Christ's long- sutt'ering man refuses both to rail at his enemies and to question the dealings of his God.
Literature. — Trench, Synonyms ; Cremer, Lex. s.v. ; art. ' Long-suffering' in Hastings' DB ; Paget, Studies in the Chris- tian Character, 177 ; Morrison, ITnllghted Lustre, 188.
H C Lees LOOK (CHRIST'S).— The Gospels give no direct information as to the look of our Lord, if the Mord ' look ' be regarded as a synonym for His out- ward appearance. The first natural request of a child — 'You are going to tell me about Jesus, then tell me what He was like ' — puts a question the Evangelists do not even begin to answer ; and in a tale generally so frank and childlike this fact is not without significance. No description of Jesus' ' face ' is ever given in the Gospels, except when, in the story of the Transfiguration, it is said that the fashion of His face was altered (iyivero to eUos rod Trpoauiwov aiirov 'irepov, Lk 9^^). Even then, it is stated to have become like the sun (Mt 17^) ; and, as it happens, the figure is of something which, though it lights the world, is not in itself directly to be gazed upon (cf. Rev U*'). While it may be possible, therefore, to deduce from the Epistles a message figuratively termed 'the Gospel of the Face' (see Bushnell, Sermons on Living Subjects, 73 fi".), the Evangelists afibrd no opportunity of making this study of Christ ' after the flesh.' See art. Christ in Art.