Colossians 3:13

Col_3:13

Forbearing one smother, and forgiving one another.

Forbearance

To forbear is not only freely to forgive, but to meet half way, with extended hand (E. T. E. B.)

.

During the celebrated John Hendersons residence at Oxford, a student of a neighbouring college, proud of his logical achievements, was solicitous of a private disputation. Some mutual friends introduced him, and having chosen his subject, they conversed for some time with equal candour and moderation; but at length Hendersons antagonist, perceiving his own confusion inevitable, in the height of passion threw a full glass of wine in Hendersons face. The latter, without altering his features, or changing his position, gently wiped his face, and coolly replied, This, sir, is a digression. Now for the argument. A greater victory than any controversial success could have given him. (Cottle.)

Divine forgiveness admired and imitated

I. Study the pattern of forgiveness.

1. What is this forgiveness of Christ?

(1) He forgave offences most great and grievous. Men did all they could against Him. Say not that you have never thus transgressed. He was despised, and we esteemed Him not. These offences were unprovoked. Towards no man had He acted harshly. Such is human depravity that His very virtue provoked hostility. They hated Me without a cause. He continues to forgive causeless wrong.

(2) He forgave the most unworthy persons. None deserved such kindness; in fact, to talk of deserving it is a contradiction. If He had left us in our sin we could have brought no complaint against Him.

(3) He had always power to execute vengeance. Some pardon because they cannot punish. Half the forgiveness in the world comes from weakness of hand rather than forgiveness of heart.

2. How did He forgive?

(1) Unsolicited. Before we had thought of mercy He had thoughts of mercy toward us. I have blotted out … return unto Me. Pardon is not first as matter of experience, but it is as matter of fact with God.

(2) Heartily. Forgiveness when it comes from human lips in studied phrase is not worth the having: but when Jesus absolves it is from the heart, and sin is put away for ever.

(3) Completely. He keeps no back reckonings. I will not remember thy sins. Even fathers, when they have forgiven a wayward child, will, perhaps, throw the offence in his teeth years after; but Christ says, Thy sins shall not be mentioned against thee any more.

(4) Continuously. He forgave us long ago. He still forgives. It is not a reprieve, but a free pardon.

(5) Graciously. Some people make it appear as though they were coming down from such awful heights. You newer feel that about Christ. He never scalds the sinner with scornful pity.

(6) Greatly. The offence had brought trouble into the world, and He bore that trouble. Some people hand us over to consequences; Christ delivers us from them.

(7) Consciously. There is a theory abroad that we may be forgiven and not know it. But the Holy Spirit writes forgiveness on our hearts.

II. Copy it for yourselves.

1. This precept is universally applicable. It is unqualified in its range. It is not put that superiors are to forgive inferiors, or the less are to forgive the greater. The rich are to be forbearing to the poor, and the poor to the rich; the elder is to forgive the junior for his imprudence, and the junior the elder for his petulence and slowness.

2. This forbearance and forgiveness are vital. No man is a child of God who has not a likeness to God; and no man is forgiven who will not himself forgive.

3. Gloriously ennobling. Revenge is paltry; forgiveness is great-minded. David was greater than Saul, and Saul acknowledged it. To win a battle is a little thing if fought out with sword and gun, but to win it in Gods way with love and forgiveness is the best of victories. A nation in fighting, even if it wins the campaign, has to suffer, but he that overcomes by love is all the better and stronger for it.

4. Logically appropriate to all. If our Lord has forgiven us ten thousand talents, how can we take our brother by the throat for one hundred pence.

5. Most forcibly sustained by the example in the text. Even as Christ. It is said

(1) If you pass by every wanton offence you will come to be despised. But has Christs honour suffered? Far from it. It is His glory to forgive.

(2) If we overlook offences, other people may be tempted to wrong us. But has any been tempted to do so because Christ has forgiven you? Why, that is the very ground work of holiness.

(3) I know several pious persons who are unforgiving. But that proves their impiety; and if it did not, the Master is your example, not your fellow-servant, particularly in his faults.

(4) These persons would not have forgiven me. Just so; but you are a child of God, and must not lower your standard down to that of publicans and sinners.

(5) I would forgive him, but he does not deserve it. That is why you are to forgive him; if he deserved it you would be bound to do him the justice he could claim.

(6) I cannot forgive. You can do all things through Christ that strengthens you. (C. H. Spurgeon.)

Human forgiveness

The world is rife with human quarrels; families, neighbour-hoods, Churches, have their quarrels. They arise from many principles in the depraved heart besides misunderstandings. Hence forgiveness is important. The text suggests two things concerning forgiveness.

I. The duty. Here it is urged as well as in other places (Rom_12:19). Besides this there are two reasons.

1. You desire forgiveness yourself. Who would like to have the vengeance of a man always in his heart towards him? If you would like forgiveness, you must do as you would be done by.

2. You need forgiveness yourself when you have offended. He who cannot forgive others breaks the bridge over which he himself has to pass. Besides, an unforgiving spirit is an injury to its possessor.

II. Its model. Even as Christ.

1. How did Christ forgive? Promptly, generously, fully, without any reflection upon past offences.

2. Examples: The woman taken in adultery. His enemies--Father, forgive them. The dying thief. (D. Thomas, D. D.)

Forgiveness

implies--

1. The remission of the right to retaliate when safe and proper.

2. The dismissal of the revengeful feelings which injury may have excited.

3. The revival of those feelings of goodwill which it becomes us habitually to cherish. (W. Fleming.)

Forth-giving

To forgive a thing is to forthgive by your own act and freewill, to give it forth from you that it may go clean out from you--out of sight and out of mind.

Forgiveness a distinctively Christian virtue

We cannot say that it was unknown to the ancients; under certain conditions, no doubt, it was very common. In domestic life, in which all the germs of Christian virtue are to be found, it was undoubtedly common. Undoubtedly friends fell out and were reconciled in antiquity as among ourselves. But when the only relation between the two parties was that of injurer and injured, and the only claim of the offender to forgiveness was that he was a human being, then forgiveness seems not only not to have been practised, but not to have been enjoined nor approved. People not only did not forgive their enemies, but did not wish to do so, nor think better of themselves for having done so. That man considered himself fortunate who on his deathbed could say, in reviewing his past life, that no one had done more good to his friends or more mischief to his foes. The Roman Triumph, with its naked ostentation of revenge, fairly represents the common feeling of the ancients. Nevertheless, forgiveness even of any enemy was not unknown to them. They could conceive it, and they could feel that there was- a Divine beauty in it, but it seemed to them more than could be expected of human nature, superhuman. (Ecce Homo.)

International forgiveness

Is that which is right between individuals wrong as between societies? Am I to forbear and forgive when acting alone, but when associated with two or three others am I to manifest a different spirit? Is my individual conscience to be merged in the associated conscience, and does the Christian law for a society differ from the law for individuals? Enlarge the society till it becomes the nation. Is the law of Christ abrogated? It would seem to be so considered by the Christian nations of the world. Why is Europe in time of peace an entrenched camp? Why are millions of the strongest and healthiest men withdrawn from productive labours and domestic life to be trained in the art of killing, while the people groan under the burden of a taxation and a poverty God never sent? Because in international law there is so little recognition of the Divine precept--forbearing one another and forgiving one another. Because many who in their private relations manifest meekness and gentleness, as politicians and statesmen seem to think the old Pagan law is unrepealed. How few of the wars which have desolated Europe during the last thousand years would have been waged had it been more than nominally Christian l If instead of resenting every supposed affront, of vindicating on every petty occasion what is called the honour of a flag, of supposing the dignity of an empire precludes all forbearance, patience, and concession, there had been even a little of the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering enjoined in our text, the history of the world had been differently written; heathen nations would have said, see how these Christians love; instead of the flags of Europe inspiring terror in distant regions, they would have been everywhere hailed as symbols of peace; and the old prophecy would have had a fulfilment in the case of Christendom--the joy of the whole earth is Mount Zion. (Newman Hall, LL. B.)

A quarrel--

A quarrel: Both sides wrong

In most quarrels there is a fault on both sides. A quarrel may be compared to a spark, which cannot be produced without a flint as well as a steel; either of them may hammer on wood for ever, no fire will follow. (R. South.)

Quarrels prolonged

I have seen in the south of France a row of beggars sitting on the side of a bridge, day after day, winter and summer, showing sore legs and sore arms; these sores never get well, they were kept continually raw with caustic in order to excite compassion and obtain alms. And the most bitter jealousy reigned between these beggars as to the size and irritability of their respective sores. The man with only an inflamed knee burned with envy of the man whose whole leg was raw. Not for all the world would they let their wounds heal, as that would cut off from them a means of livelihood. I fear a great many people love their grievances against neighbours much as those beggars loved their sores. They keep them constantly open and irritable by inventing and applying fresh aggravations. They are proud of them, they like to expose their wrongs, as they call them, to all their neighbours. (S. Baring-Gould.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Col 3:13. Ἀυεχόμενοι, forbearing) in regard to present offences.—χαριζόμενοι, forgiving) past offences. On these depends the clause, so also ye [i.e. the ὑμεῖς is construed with ἀνεχόμενοι].—ὁ Χριστὸς, Christ) who had the greatest cause of complaint against us.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_3:13. Neither the second part of the verse, καθὼς … ὑμεῖς, nor ἀνεχόμενοι … μομφήν, is to be parenthesized; for the whole is an uninterrupted continuation of the construction.

ἀνεχόμ. ἀλλ.] modal definition of the ἐνδύσασθαι of the last two virtues, informing us how the required appropriation of them is to manifest itself in active conduct: so that ye, etc. This conduct is conceived as developing itself in and with the completion of the required ἐνδύσασθε; hence ἀνεχόμενοι ἀλλήλ. is not to be regarded as only loosely appended (Hofmann) to μακροθ.

καὶ χαριζόμενοι κ.τ.λ.] for the endurance (comp. Eph_4:2) is to advance to positive forgiveness, and not to remain a mere passive attitude. Observe here the alternation of ἀλλήλων (one the other) and ἑαυτοῖς (yourselves each other); the latter is used, because to the χαρίζεσθαι of the Christians, which they are to show to themselves mutually, there is proposed as pattern the χαρίζεσθαι which they have experienced from above, from Christ. Comp. Kühner, ad Xen. Mem. ii. 6. 20.

μομφήν] blame, reproach, only here in the N. T., not found at all in the Apocrypha and LXX., but very common in the classics, especially the poets, also with ἔχειν, to find fault with something, Eur. Phoen. 780, Alc. 1012, Or. 1069; Soph. Aj. 179, and Schneidewin in loc.; Pind. Isthm. iv. 61.

καθὼς καὶ κ.τ.λ.] The duty of the χαρίζεσθαι ἑαυτ. is so essentially Christian and important, that Paul goes on further to hold up before the readers the great motive and incitement for its fulfilment, namely, the forgiveness which they themselves have experienced, which Christ (ὁ κύριος, see the critical remarks) has bestowed upon them. Comp. Eph_4:32, where, however, the principal subject of the χαρίζεσθαι is indicated, namely, God (comp. Col_2:13), who has pardoned in Christ. To the expression in our passageand a consideration of the circumstances of the Colossian church naturally prompted the emphasizing of the merit of Christcorresponds the frequent ἡ χάρις τοῦ κυρίου ἡμῶν, Rom_16:20; Rom_16:24; 1Co_16:23; 2Co_8:9; 2Co_12:9; 2Co_13:13; Gal_1:6; Gal_6:18; Php_4:23. There is no trace here of an advanced Christology (Holtzmann). The divine pardon obtained for us by Christ in His work of atonement (Rom_5:6 f., 15), and continuously procured through His intercession (Rom_8:34), is in so far His (in the sense that He is the pardoning subject) as He is the procurer, bearer, and accomplisher of the divine grace (Eph_2:16; Col_1:19 f.), and Gods love is His love (Rom_8:35; Rom_8:39; Eph_3:19; Rom_5:7 f.). The pardon received from Christ, however, binds us by moral necessity (Mat_18:33; and generally, Rom_8:9) to forgive also upon our side;anything beyond this, namely, what is contained in Mat_6:12, as de Wette thinks, is not conveyed in the words, but results as a consequence.

καὶ ὑμεῖς] sc. χαριζόμενοι. The context suggests this, and not the imperative; hence the orderly connection is not broken, and the whole verse contains accompanying participial definitions, after which, in Col_3:14, the discourse continues uninterrupted.

Respecting the double καί of the comparison, see on Rom_1:13.

It is to be observed, moreover, that καθώς refers only to the pardon itself, and does not concern the service by which Christ has procured the pardon, the death, namely, which the Christian ought to be ready to undergo for the brethren, Joh_13:34, as Chrysostom, Theophylact, and others think, but which would be here an irrelevant importation.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 3:13 . χαριζόμενοι ἑαυτοῖς : “forgiving yourselves,” but while the variation from ἀλλήλ . is probably intentional, the practical difference is very slight. The thought that Christians are members one of another may underlie the choice of expression ( cf. 1Pe 4:8 ). It may be chosen to correspond to ὑμῖν . μομφήν may have reference to the case of Philemon and Onesimus. ὁ Κύριος : whether this or ὁ χριστὸς be read the reference is to Christ. In the parallel Eph 4:32 we have “God in Christ,” which is Paul’s usual way of putting it. But that is no reason for referring Κύρ . to God, for Jesus when on earth forgave sins. The forgiveness they have received is used to enforce the duty of forgiving others. The best illustration is the parable in Mat 18:23-25 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13. καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν. κύριος is read by ABD*G vulg. χριστὸς by Text. Rec. with אa(vid)cCDbKLP, etc., Syrr. Egyptt. Chr. θεὸς by א*. Apparently χριστός and θεός are explanatory of κύριος.

13. ἀνεχόμενοι ἀλλήλων, “Bearing with one another.” Similarly in || Eph 4:2 with the addition ἐν ἀγάπῃ. So of Christ (Mat 17:17). Cf. Act 18:14. So ἀνοχή of God, Rom 2:4, where χρηστότης and μακροθυμία are also predicated of Him, and Col 3:25.

The present points to the continued need of the exercise of μακροθυμία in this specific form, for, as is implied, we are each in some ways trying to others.

καὶ χαριζόμενοι (Col 2:13, note) ἑαυτοῖς. Beng. notes “ἀνεχ. in offensis praesentibus, χαριζ. offensas praeteritas.” For we not only tend to irritate others, but also we all sometimes do positive harm to them.

ἐαυτοῖς perhaps for variety (cf. Blass, Gram. § 48. 9); cf. Eph 4:2 with 32, 1Pe 4:9-10. “But perhaps as though the whole Church were one person, as it is actually the one Body of Christ, so that forbearance towards a fellow-Christian is forbearance towards ourselves,” Beet; cf. also Col 3:16. It also readily serves as a transition to the thought that as Christ forgave us so should we forgive others.

ἑάν τις πρός τινα ἔχῃ μομφήν, “cause of complaint.” μομφή here only in the Greek Bible, though found in the poets. “Quarrel,” A. V., is an archaism, directly from Vulg., “si quis adversus aliquem habet querelam.” Compare the verb in “they were the principal motives of it, and therefore ought least to quarrel it,” The Translators to the Reader (A.V. 1611, 11th paragraph).

καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν. See notes on Textual Criticism. On χαρίζομαι see Col 2:13, note. ὁ κύριος almost certainly represents Christ. Forgiveness is predicated of Christ directly only here, as it seems, in the Epistles (contrast His claim in the Gospels), yet as “neither the Father judgeth any man but He hath given all judgment unto the Son” (Joh 5:22), His forgiveness is, in its final form, through the Son, and it is easy to leave out of sight the ultimate source of forgiveness in the Father and think only of its immediate source in the Son (cf. Beet). In Eph 4:32 the fuller form is used. Moule compares Act 5:31.

οὕτως καὶ ὑμεῖς. For the thought compare the Parable of the Unmerciful Servant, Mat 18:23-35, though there is no evidence in our passage that St Paul was acquainted with it.

According to the punctuation adopted by WH, a colon after μομφήν, we are to understand χαρίσασθε after ὑμεῖς and then of course a fresh imperative in Col 3:14. But it is questionable whether the force of χαριζόμενοι is not carried to the end of Col 3:13, the words οὕτως καὶ ὑμεῖς being only an emphatic resumption of the ὑμεῖς already included in it; cf. Bengel, “χαριζόμενοι … Hinc pendet, sic etiam vos.” In this case Col 3:14 depends grammatically upon ἐνδύσασθε (Col 3:12). There will then of course be only a comma after μομφήν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Forbearing--as to present offenses.

forgiving--as to past offenses.

quarrel--rather as Greek, "cause of blame," "cause of complaint."

Christ--who had so infinitely greater cause of complaint against us. The oldest manuscripts and Vulgate read "the Lord." English Version is supported by one very old manuscript and old versions. It seems to have crept in from Eph 4:32.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Forbearing one another] Avoid all occasions of irritating or provoking each other.

Forgiving one another] If ye receive offence, be instantly ready to forgive on the first acknowledgment of the fault.

Even as Christ forgave you] Who required no satisfaction, and sought for nothing in you but the broken, contrite heart, and freely forgave you as soon as you returned to Him. No man should for a moment harbour ill will in his heart to any; but the offended party is not called actually to forgive, till the offender, with sorrow, acknowledges his fault. He should be ready to forgive, and while he is so, he can neither feel hatred nor malice towards the offender; but, as Christ does not forgive us till with penitent hearts we return unto him, acknowledging our offences, so those who have trespassed against their neighbour are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offence. Forgive, says the apostle, καθως και ο χριστος even as Christ forgave you-show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Even as Christ forgave you.—The MS. authority is in favour of the word “Lord” instead of Christ; but since the name “Lord” is specially applied to Christ in these Epistles (see, for example, Eph_4:5) there is no real difference. In Eph_4:31 we have “God in Christ forgave you,” because there the example of Christ, as Son of Man, is afterwards to be set forth emphatically as an example of self-sacrifice (Col_3:2), and hence the free mercy of forgiveness is naturally attributed to “God in Christ.” Here, in accordance with the emphatic exaltation of Christ, as all in all, the simpler phrase “Christ (or, the Lord) forgave you” is employed.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. forbearing one another] “in love,” adds Eph_4:2. The life of Christian patience has beneath it the living secret of love, the effect and reflection of the love of Christ.

forgiving one another] Lit., “forgiving yourselves,” as in Eph_4:32, where see note in this Series. The A.V. is obviously true to grammatical usage.—It is implied that there would be occasions for forbearance and forgiveness, even in this happy and holy community.

a quarrel] “a querel,” Wyclif; querelam, Latin Versions.—“A quarrel,” derived through French from Latin, means properly (as here) a complaint (so R.V. here), a charge. Our modern use of the word would imply a wrangle (“it takes two to make a quarrel”). But the case supposed is where A has not done right by B, and B responds by forgiving A, in Christ, and thus avoiding a wrangle.—For a practical illustration of the precept, see e.g. 1Co_6:7.

against any] We say, “a quarrel with any,” because we now use the word “quarrel” in the lowered sense of a wrangle.

even as Christ forgave] R.V. “even as the Lord forgave.” The reading thus rendered has important but not (as it seems to us) decisive support from mss. &c. Its reference meanwhile is probably still to Christ; but under the special character of the heavenly Master. (Cp. Mat_18:27, quoted by Lightfoot, who reads “the Lord” here.)—See the parallel, Eph_4:32. There the Father is the Divine Forgiver; here probably the Son. The Two are One; and the Son, while the Father’s Channel of forgiveness, is also the infinitely free and gracious Giver of it. Cp. Act_5:31.—Observe the deeply practical use of the assurance of pardon.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Forbearing one another,.... Not only bearing one another's burdens, and with one another's weaknesses, but forbearing to render evil for evil, or railing for railing, or to seek revenge for affronts given, in whatsoever way, whether by words or deeds:

and forgiving one another; all trespasses and offences, so far as committed against themselves, and praying to God to forgive them, as committed against him:

if any man have a quarrel against any; let him be who he will, high or low, rich or poor, of whatsoever age, state, or condition, and let his quarrel or complaint be what it will, ever so great, or ever so just and well founded, yet let him put up with it, and forgive it:

even as Christ forgave you, so also do ye; what God is said to do for Christ's sake; see Gill on Eph 4:32, what here Christ is said to do: as Mediator, he has procured the remission of sins by the shedding of his blood; and as God he forgives sins freely, fully, forgetting the injuries done, not upbraiding with former offences, and that too without asking, and before there is any appearance of repentance; and so should the saints forgive one another, as they expect to have an application and manifestation of forgiveness to themselves.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

Ver. 13. If a man have a quarrel] Occasions will be given, and offences will happen. Now it is the glory of a man to pass over a transgression, Pro 19:11; see 1Sa 10:27; and to forgive where there is just cause of complaint. If no quarrel, no thank.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Forbearing one another - Notes, Eph 4:2.

And forgiving one another - Notes, Mat 6:12, Mat 6:14.

If any man have a quarrel against any - Margin, “or complaint.” The word used here - μομφή momphē - occurs nowhere else in the New Testament. It means, “fault found, blame, censure;” and here denotes occasion of complaint. The idea is, that if another one has given us just occasion of complaint, we are to forgive him; that is, we are:

(1)To harbor no malice against him;

(2)We are to be ready to do him good as if he had not given us occasion of complaint;

(3)We are to be willing to declare that we forgive him when be asks it; and,

(4)We are always afterward to treat him as kindly as if he had not injured us - as God treats us when he forgives us; see the notes at Mat 18:21.

Even as Christ forgave you, so also do ye - Learn here that Christ has power to forgive sin; compare the Mat 9:6 note; Act 5:31 note. Christ forgave us:

(1)Freely - he did not hesitate or delay when we asked him;

(2)Entirely - he pardoned all our offences;

(3)Forever - he did it so as to remember our sins no more, and to treat us ever onward as if we had not sinned.

So we should forgive an offending brother.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Forbearing one another; clemency towards each other, not only in undergoing affronts, but a suspending to take advantage from the infirmities of others, so as not to irritate them to passion, or to take them tripping, so as to aggravate their failings, Pro 16:32; 1Co 4:12; Gal 6:2; Eph 4:2; 2Th 1:4.

And forgiving one another, if any man have a quarrel against any; yea, and if one hath any just complaint against another, mutually passing it by amongst ourselves: we render forgiving one another, that which in the Greek is forgiving ourselves; and indeed he that doth see the need he hath of pardon himself, will pass by the fault of his brother, (so ourselves here is put for one another), Mar 10:26; Luk 23:12.

Even as Christ forgave you, so also do ye; considering the exemplar cause here added as a motive to mutual forgiveness, viz. our Head the Lord Jesus Christ forgiving of us, who are bound to conform to him in forgiving others; See Poole on "Mat 6:14". See Poole on "Mat 18:32", See Poole on "Mat 18:33". See Poole on "Mar 11:25", See Poole on "Joh 13:14". See Poole on "Eph 4:32", See Poole on "1Pe 2:21", yea, the strong to indulge and gratify their weak brethren in smaller matters for their good, Rom 15:1-3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Forbearing—As to present offences, thus emphasizing the last two virtues.

Forgiving—The past, freely, absolutely, lovingly.

Quarrel— Better, ground of complaint.

Even as Christ—Here is the model for our forgiving. For the maintenance of governmental authority he must require the offender to ask forgiveness. So may we when we are, like him, upholders of law. But the spirit which led him to the cross, that he might buy the chance to forgive, will, if it be in us, beget forgiveness of our brethren without the asking.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Bearing with one another, and forgiving each other (literally, yourselves), if any one have a complaint against any (Eph_4:1, Eph_4:2, 32 5:1; 1Th_5:14; 1Co_6:7, 1Co_6:8; 2Co_2:10; Mat_6:14, 15 18:21-35; Mar_11:25; Luk_17:3, Luk_17:4) (On "bearing with" or "forbearing," (1Co_4:12; 2Co_11:19, 2Co_11:20; Mat_17:17) It is ascribed to God, with "long-suffering," especially as shown in his dealing with the sins of men before the coming of Christ (Rom_2:4 Rom_3:26: comp. Act_17:30) Long suffering may be shown towards all who do us injury; forbearance especially towards those from whom regard or obedience is due. It falls short of forgiveness, which can only ensue on repentance (Luk_17:3, 4: comp. Rom_3:25, Rom_3:26; Act_17:30) The change of pronoun in the two participial clauses appears also in Eph_4:2 and 32: the first is reciprocal, but the second is reflexive, implying the oneness of the forgiving and the forgiven party. Forgiving a Christian brother, it is as though a man were forgiving himself. (comp. vers. 14, 15; Gal_6:1; Rom_12:5 Rom_15:5-7; and the same variation in 1Pe_4:8-10) "Forgive" is literally "to grant grace," used of Divine forgiveness m. (Col_2:13 (see note) The words, "if any have any complaint," etc., would certainly apply to Philemon as against Onesimus (Phm_1:18, 19; comp. 2Co_2:5-11; Mar_11:25) Even as the Lord (or, Christ) forgave you, so also ye (Col_2:13; Eph_4:32 Eph_1:7; Rom_3:24; 2Co_5:19; Act_13:38 Act_5:31; 1Jn_1:9; Mat_9:1-8 Mat_18:27; Exo_34:6, Exo_34:7; Psa_103:3) This argument is latent in the appeal to the "elect" and "beloved" of ver. 12. The evidence for the alternative readings, "Lord" and "Christ," is nearly equal in weight. In any case, the "Lord" is "Christ" in this passage: (Col_2:6 Col_3:17, Col_3:24) and that he forgave. (comp. Col_1:20, note) is quite consistent with the assertion that God forgave, (Col_2:13) for God forgave "in Christ". (Eph_4:32) So "God in Christ reconciled"; (2Co_5:19) and yet "Christ reconciled us" (Col_1:20, Col_1:21; Eph_2:16) "Forgiving," supplied in thought from previous context, completes the sense of "so also ye" (Meyer, Alford, Ellicott). To suppose an ellipsis of the imperative, with Light foot and the English Version ("do ye"), is needlessly to break the structure of the sentence. Ver. 14 shows that the leading imperative, "put on," of ver. 12 is still in the writer"s mind. For the reciprocal double kai ("even.., also"), comp. Col_1:6 or Rom_1:13; it is characteristic of the writer.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Forbearing one another - If anything is now wrong. And forgiving one another - What is past.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

13. Forbearing … forgiving. How often and earnestly long-suffering and forbearance are enjoined! Nor have we grounds for expecting that God will forgive us unless we also forgive (Matt. 6:12). Christ is our example.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. ἀνεχόμενοι ἀλλήλων, ibid.

καὶ χαριζόμενοι ἑαυτοῖς. For the variation from ἀλλήλων to ἑαυτοῖς, see Eph 4:32. The latter word marks more strikingly than ἀλλήλοις would the correspondence with ὁ κύριος ἐχαρίσατο ὑμῖν.

μομφή, not found elsewhere in the N.T. nor in Sept. or Apocr. In classical writers ἔχειν μομφήν is frequent. “Quarrel” of the AV. is an archaism.

καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν. To be connected with the following words, οὕτω καὶ ὑμεῖς (as RV.), supplying, therefore, not χαριζόμενοι, but χαρίζεσθε (ἑαυτοῖς). Assuming, as is probable, that ὁ Κύριος = ὁ Χριστός, this is the only place where Christ is directly said to forgive (see on 2:13). In the parallel in Eph 4:32, the subject is ὁ Θεὸς ἐν Χριστῷ. Meyer remarks that the very frequent ἡ χάρις τοῦ κυρίου ἡμῶν corresponds with the present expression. It is perhaps pressing the technical sense of Κύριος too much to suppose, with Lightfoot, that it suggests the duty of fellow-servant to fellow-servant, recalling the lesson of the parable of the Unforgiving Servant, Mat 18:27; compare below, 4:1. It must be observed that the καθώς has reference only to the fact of forgiveness, not to the manner of its exhibition in the death. of Christ (as Chrys., Theoph. al.).

The reading cannot be regarded as certain. For ὁ κύριος are A B D* G 213 d e f g Vulg. Pelag.

For ὁ Χριστός, אac C Dbe K L P almost all MSS. Syr. (both), Sah., Boh., Eth., Arab. (Bedwell), Clem., Chrys., Euthal., (cod. Tisch.), Theodoret, al. א* has ὁ Θεός, while 17 Arm. have ὁ Θεὸς ἐν Χριστῷ. Augustine also has the latter reading in one place (Ep. 148), but in another ὁ Κύριος.

It is suggested, on the one hand, that Χριστός has been substituted (as in other places) as an interpretation of Κύριος, especially as it occurs in Eph 5:32 (but not in the same connexion); and, on the other side, it has been suggested that Κύριος originated in an attempt at conformation with the passage in Eph.

Lachmann, Treg., WH., Afford, Meyer, Lightfoot, RV. Weiss read Κύριος. Tisch., Ellicott read Χριστός, to which RV and WH. give a place in the margin.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

One another - one another [αλληλων - εαυτοις] . Lit., one another - yourselves. For a similar variation of the pronoun see Eph 4:32; 1Pe 4:8 - 10. The latter pronoun emphasizes the fact that they are all members of Christ 's body - everyone members one of another - so that, in forgiving each other they forgive themselves. Quarrel [μομφην] . Only here in the New Testament. Cause of blame. Rev., complaint. The A. V. uses quarrel in its earlier sense of cause of complaint. So Shakespeare :

"The lady Beatrice hath a quarrel to you." " Much Ado, " 2, 1.

"Against whom comest thou, and what's thy quarrel?" " Richard ii, " 1, 3, 33.

Holinshed : "He thought he had a good quarrel to attack him." It was used of a plaintiff's action at law, like the Latin querela.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

13. ἀλλήλων, ἑαυτοῖς] The pronoun is varied, as in Ephes. iv. 32 γίνεσθε εἰς ἀλλήλους χρηστοί ... χαριζόμενοι ἑαυτοῖς κ.τ.λ., 1 Pet. iv. 8–10 τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες ... φιλόξενοι εἰς ἀλλήλους ... εἰς ἑαυτοὺς αὐτὸ [τὸ χάρισμα] διακονοῦντες. The reciprocal ἑαυτῶν differs from the reciprocal ἀλλήλων in emphasizing the idea of corporate unity: hence it is more appropriate here (comp. Ephes. iv. 2, 32) with χαριζόμενοι than with ἀνεχόμενοι; comp. Xen. Mem. iii. 5. 16 ἀντὶ μὲν τοῦ συνεργεῖν ἑαυτοῖς τὰ συμφέροντα, ἐπηρέαζουσιν ἀλλήλοις , καὶ φθονοῦσιν ἑαυτοῖς μᾶλλον ἢ τοῖς ἄλλοις ἀνθρώποις ... καὶ προαιροῦνται μᾶλλον οὕτω κερδαίνειν ἀπ’ ἀλλήλων ἢ συνωφελοῦντες αὑτούς , where the propriety of the two words in their respective places will be evident; and ib. ii. 7. 12 ἀντὶ ὑφορωμένων ἑαυτὰς ἡδέως ἀλλήλας hέωρων, where the variation is more subtle but not less appropriate. For instances of this use of ἑαυτῶν see Bleek Hebräerbrief iii. 13 (p. 453 sq.), Kühner >Griech. Gramm. § 455 (II. p. 497 sq.).

χαριζόμενοι] i.e. ‘forgiving’; see the note on ii. 13. An a fortiori argument lurks under the use of ἑαυτοῖς (rather than ἀλλήλοις): if Christ forgave them, much more should they forgive themselves.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.