ὑπομονή (hoop-om-on-ay’): Persevering Endurance From Our Conception to the Very End of the Age Through the Spirit Who Is Given Unto Us For the Good of the Other Unto the Glory of God
[Reading time: 5 minutes with no Greek text (I); 6 minutes with the Greek text added (II)]
I. Etymology & Definition
From the verb, ὑπομένω, which is derived from ὑπο + μένω
Lit. To “remain” (μένω) underneath (ὑπο), as it were, the weight of circumstances, trials and afflictions, with the noun form coming to mean patient or persevering endurance
32 occurrences in the NT
2x in the Gospels
6x in Romans (which first eight occurrences will be the focus of this post).
The Gospels
Summary Synthesis
The persevering endurance that marks the “seed that falls on good ground” which enables a pathway through all the testing, trials and shaking of this world into the end of the age.
Detailed Analysis
ὑπομένω occurs only two times in the Gospels, both from the mouth of Christ Himself.. The first instance comes in the close of the Parable of the Sower, where Jesus explains that the seed which fell “on good ground” are they, which “in an honest and good heart, having heard the word, keep it, and bring forth fruit with patient endurance” (in hupomone, Lk 8:15). From its very first occurrence, then, we see that this word is inextricably tied to the life of salvation—it is only the seed that falls on “good ground” that perseveres and brings forth fruit unto eternal life.
The next use makes this even more clear. As this fruit can only be brought forth ἐν ὑπομονῇ, so it will mark the life of a believer unto the end. In the middle of Jesus’ words to the disciples concerning the destruction of the Temple (Lk 21:4-19), the fall of Jerusalem (21:20-24), the end of the world (21:25-26) and the second coming of Christ (21:27-28), He declares to them, “In your patient endurance (in hupomone) possess your souls” (Lk 21:19).
Amidst the general distress and shaking (21:23, 25, 26-> cf. Heb 12:26-28) of this world together with the personal trials that will soon encompass us—betrayal, persecution and even death (21:16-17)—not “one hair of [our] head shall perish” (21:18). Through it all we will be kept in the center of JWHW’s will, persevering unto salvation in the pathway of hupomone (21:19).
Romans
Summary Synthesis
Hupomonay leads us in a pathway of continual repentance (μετάνοιά) through the testing of this life unto the final judgment. And all the hardship, testing, trials and thlipsis of this age until then becomes the means of working this salvation deeper and deepr into our person unto our greater joy by the divine working of the Spirit, Who is given unto us for our good and for the good of the other.
Detailed Analysis
The persevering endurance of the saints is made explicit in the following six occurrences in the Epistle to the Romans. It begins with Paul’s words on the final judgment. And it is, we find, the “goodness of God” that leads us to repentance (eis metanoia). Then, this metanoia becomes clearer and clearer as we “in patient endurance (kata hupomone) in well doing seek for glory and honour and immortality, eternal life” (Rom 2:7).
This life of metanoia marked by good work flows from our “being justified by faith” such that “we have peace with God through our Lord Jesus Christ” (Rom 5:1). And through Jesus, “we have access by faith into this grace wherein we stand (5:2a). Standing, then, by this grace, we can truly “rejoice in hope of the glory of God” (5:2b).
And not only that, but what is more incredible—totally impossible by worldly terms—is that we can also rejoice in the tribulation/hardship/pressing/Thlipsis that come upon us.
Why? How?
Because we know that the thlipsis becomes the precise means which the Lord uses to work into us persevering endurance. Further still, this endurance produces in us character (dokime—in Latin, ‘experience’, literally that which flows out of [ex] our testing [ex-periasmos] for it is precisely this testing that reveals who we truly are, Rom 5:4a).
This, then, produces hope (5:4b), as the “love of God is shed abroad in our hearts through the Holy Spirit Who is given to us (5:5).
These are the first three occurrences revealing how we are divinely enabled to live out the Christian life by grace through all circumstances, through the worst that comes upon us, with a vivifying joy by the Holy Spirit Who is given to us.
The next three move us into the very heart of God. And with these we will close this study.
The next use comes in Romans 8.
And it begins, again, with the Spirit, operationalizing hupomone in us by hope. The Spirit, declares Paul, comes within us—not the spirit of slavery but of adoption.
And He works in the depths of our person to such a degree that we cry out to God, “Abba Father” (Rom 8:15). In the mystery of our unconscious life, the Holy Spirit bears witness with our spirit that we are indeed the children of God (Rom 8:16). “And if children then heirs, heirs of God, and joint-heirs with Christ (8:17a).
Then the thlipsis:
And “not only that, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body, 8:23).
“For we are saved by hope but hope that is seen is not hope: for what a man sees, why does he yet hope for?
“But if we hope for what we see not, then do we with patience wait for it (Rom 8:23-25).
This divine witness of the Holy Spirit in our inner person enables us to endure the thlipsis of this Fallen Age through a vivifying hope.
Then the result of the thlipsis:
“If it so be that we suffer with him that we may be also glorified together (8:17b).
The Spirit, adoption, hope, suffering, glorification. So goes the sixth occurrence of hupomone.
The final two uses next appear at the close of Romans, in regard to what we may speak of as our sanctification. Our strength in the Christian life, the Apostle Paul contends, should be manifest in our willingness to “bear the infirmities of the weak” (Rom 15:1a), acting in ways not to “please ourselves) (15:1b).
Our focus, then, by the working of the Holy Spirit deep within us is not on ourselves, but rather on the other “to please our neighbor for their good unto their edification (15:2).
And why?
”For Christ pleased not Himself but bore our reproaches (15:3). And all of this was done “aforetime for our learning that we through patient endurance (hupomone) and the comfort of the scriptures might have hope (τὴν ἐλπίδα ἔχωμεν, 15:4).
Then the final occurrence, which centers hupomone in the very heart of the Triune God:
“Now the God of patient endurance (hupome) and consolation grant you to be likeminded one toward another according to Christ Jesus” (15:5).
And our “likemindedness” (φρονεῖν), or literally, our mind/heart/soul/nous operating in and through Christ by the Cross, enables us “with one mind and one mouth to glorify God, even the Father of our Lord Jesus Christ” (15:6).
And as we live life in this way, receiving one another (Διὸ προσλαμβάνεσθε ἀλλήλους) as Christ also received us,” it works in a way that nothing else could all “to the glory of God” (15:7).
May it be so!
II. Etymology & Definition (Greek text added)
From the verb, ὑπομένω, which is derived from ὑπο + μένω
Lit. To “remain” (μένω) underneath (ὑπο), as it were, the weight of circumstances, trials and afflictions, with the noun form coming to mean patient or persevering endurance
32 occurrences in the NT
2x in the Gospels
6x in Romans (which first eight occurrences will be the focus of this post).
The Gospels
Summary Synthesis
The persevering endurance that marks the “seed that falls on good ground” which enables a pathway through all the testing, trials and shaking of this world into the end of the age.
Detailed Analysis
ὑπομένω occurs only two times in the Gospels, both from the mouth of Christ Himself.. The first instance comes in the close of the Parable of the Sower, where Jesus explains that the seed which fell “on good ground” (ἐν τῇ καλῇ γῇ) are they, which “in an honest and good heart (ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ), having heard the word, keep it, and bring forth fruit with patient endurance” (ἐν ὑπομονῇ, Lk 8:15). From its very first occurrence, then, we see that this word is inextricably tied to the life of salvation—it is only the seed that falls on “good ground” that perseveres and brings forth fruit unto eternal life.
The next use makes this even more clear. As this fruit can only be brought forth ἐν ὑπομονῇ, so it will mark the life of a believer unto the end. In the middle of Jesus’ words to the disciples concerning the destruction of the Temple (Lk 21:4-19), the fall of Jerusalem (21:20-24), the end of the world (21:25-26) and the second coming of Christ (21:27-28), He declares to them, “In your patient endurance (ἐν τῇ ὑπομονῇ ὑμῶν) possess your souls” (κτήσασθε τὰς ψυχὰς ὑμῶν, Lk 21:19).
Amidst the general distress and shaking (21:23, 25, 26-> cf. Heb 12:26-28) of this world together with the personal trials that will soon encompass us—betrayal, persecution and even death (21:16-17)—not “one hair of [our] head shall perish” (21:18). Through it all we will be kept in the center of JWHW’s will, persevering unto salvation in the pathway of hupomone (21:19).
Romans
Summary Synthesis
Hupomone leads us in a pathway of continual repentance (μετάνοιά) through the testing of this life unto the final judgment. And all the hardship, testing, trials and thlipsis of this age until then becomes the means of working this salvation deeper and deepr into our person unto our greater joy by the divine working of the Spirit, Who is given unto us for our good and for the good of the other.
Detailed Analysis
The persevering endurance of the saints is made explicit in the following six occurrences in the Epistle to the Romans. It begins with Paul’s words on the final judgment. And it is, we find, the “goodness of God” (τὸ χρηστὸν τοῦ θεοῦ) that leads us to repentance (εἰς μετάνοιάν-https://careofthewholeperson.org/the-life-of-words-hebrew-greek-word-studies/-me-t-no-e-o-amp-me-t-noi-the-transforming-word-of-jhwh-unto-new-creational-life-or-eternal-judgment). Then, this metanoia becomes clearer and clearer as we “in patient endurance (καθ’ ὑπομονὴν) in well doing (ἔργου ἀγαθοῦ) seek for glory and honour and immortality, eternal life” (Rom 2:7).
This life of metanoia marked by good work (ἔργου ἀγαθοῦ) flows from our “being justified by faith” (Δικαιωθέντες οὖν ἐκ πίστεως) such that “we have peace with God through our Lord Jesus Christ” (Rom 5:1). And through Jesus, “we have access by faith (τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει) into this grace wherein we stand (εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, 5:2a). Standing, then, by this grace, we can truly “rejoice in hope of the glory of God” (καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ θεοῦ, 5:2b).
And not only that (οὐ μόνον δέ) but what is more incredible—totally impossible by worldly terms—is that we can also rejoice (ἀλλὰ καὶ καυχώμεθα) in the tribulation/hardship/pressing/Thlipsis (ἐν ταῖς θλίψεσιν) that come upon us.
Why? How?
Because we know that the thlipsis becomes the precise means which the Lord uses to work into us persevering endurance (εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται). Further still, this endurance produces in us character (δοκιμήν—in Latin, ‘experience’, literally that which flows out of [ex] our testing [ex-periasmos] for it is precisely this testing that reveals who we truly are, Rom 5:4a).
This, then, produces hope (ἡ δὲ δοκιμὴ ἐλπίδα, 5:4b), as the “love of God is shed abroad in our hearts (ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν) through the Holy Spirit Who is given to us (διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν, 5:5).
These are the first three occurrences revealing how we are divinely enabled to live out the Christian life by grace through all circumstances, through the worst that comes upon us, with a vivifying joy by the Holy Spirit Who is given to us.
The next three move us into the very heart of God. And with these we will close this study.
The next use comes in Romans 8.
And it begins, again, with the Spirit, operationalizing hupomone in us by hope. The Spirit, declares Paul, comes within us—not the spirit of slavery (πνεῦμα δουλείας) but of adoption (πνεῦμα υἱοθεσίας).
And He works in the depths of our person to such a degree that we cry out to God, “Abba Father” (Rom 8:15). In the mystery of our unconscious life, the Holy Spirit bears witness (συμμαρτυρεῖ) to our spirit that we are indeed the children of God (Rom 8:16). “And if children then heirs, heirs of God, and joint-heirs with Christ (συγκληρονόμοι δὲ Χριστοῦ, 8:17a).
Then the thlipsis:
And “not only that, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body, 8:23).
“For we are saved by hope (γὰρ ἐλπίδι ἐσώθημεν) but hope that is seen is not hope: for what a man sees, why does he yet hope for?
“But if we hope for what we see not, then do we with patience (δι’ ὑπομονῆς) wait for it (Rom 8:23-25).
This divine witness of the Holy Spirit in our inner person enables us to endure the thlipsis of this Fallen Age through a vivifying hope.
Then the result of the thlipsis:
“If it so be that we suffer with him (εἴπερ συμπάσχομεν) that we may be also glorified together (ἵνα καὶ συνδοξασθῶμεν, 8:17b).
The Spirit, adoption, hope, suffering, glorification. So goes the sixth occurrence of hupomone.
The final two uses next appear at the close of Romans, in regard to what we may speak of as our sanctification. Our strength in the Christian life (ἡμεῖς οἱ δυνατοὶ), the Apostle Paul contends, should be manifest in our willingness to “bear the infirmities of the weak” (τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν, Rom 15:1a), acting in ways not to “please ourselves) (καὶ μὴ ἑαυτοῖς ἀρέσκειν, 15:1b).
Our focus, then, by the working of the Holy Spirit deep within us is not on ourselves, but rather on the other “to please our neighbor (ἕκαστος ἡμῶν τῷ πλησίον ἀρεσκέτω) for their good unto their edification (εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν, 15:2).
And why?
”For Christ pleased not Himself (γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν) but bore our reproaches (ἀλλὰ καθὼς γέγραπται· Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ’ ἐμέ, 15:3). And all of this was done “aforetime for our learning (εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη) that we through patient endurance (ἵνα διὰ τῆς ὑπομονῆς) and the comfort of the scriptures (καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν) might have hope (τὴν ἐλπίδα ἔχωμεν, 15:4).
Then the final occurrence, which centers hupomone in the very heart of the Triune God:
“Now the God of patience and consolation (ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως) grant you to be likeminded (δῴη ὑμῖν τὸ αὐτὸ φρονεῖν) one toward another according to Christ Jesus” (15:5).
And our “likemindedness” (φρονεῖν), or literally, our mind/heart/soul/nous operating in and through Christ by the Cross, enables us “with one mind and one mouth to glorify God, even the Father of our Lord Jesus Christ” (15:6).
And as we live life in this way, receiving one another (Διὸ προσλαμβάνεσθε ἀλλήλους) as Christ also received us” (καθὼς καὶ ὁ Χριστὸς προσελάβετο), it works in a way that nothing else could all “to the glory of God” (εἰς δόξαν τοῦ θεοῦ, 15:7).
May it be so!