Exegetical and Hermeneutical Commentary of Colossians 3:13
Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 – momphe – 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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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, even as Christ forgave you-show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Forbearingas to presentoffenses.
forgivingas to pastoffenses.
quarrelrather asGreek, “cause of blame,” “cause of complaint.”
Christwho had soinfinitely greater cause of complaint against us. The oldestmanuscripts and Vulgate read “the Lord.” EnglishVersion is supported by one very old manuscript and old versions.It seems to have crept in from Eph4:32.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 comments 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.
Fuente: John Gill’s Exposition of the Entire Bible
Forbearing one another ( ). Present middle (direct) participle of with the ablative case (), “holding yourselves back from one another.”
Forgiving each other ( ). Present middle participle also of with the dative case of the reflexive pronoun () instead of the reciprocal just before ().
If any man have ( ). Third class condition ( and present active subjunctive of ).
Complaint (). Old word from , to blame. Only here in N.T. Note here with in the sense of against for comparison with in 2:31.
Even as the Lord ( ). Some MSS. read for . But Christ’s forgiveness of us is here made the reason for our forgiveness of others. See Matt 6:12; Matt 6:14 where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God.
Fuente: Robertson’s Word Pictures in the New Testament
One another – one another [ – ] . 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 [] . 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “Forbearing one another” (anechomenoi allelon) “Forbearing, learning to get along with, one another, ” of all bears alive — (1) white, (2) brown, (3) cinnamon, or (4) black, no bear is as good as “forbearing,” Eph 4:2; Eph 6:9; 1Pe 2:23.
2) “And forgiving one another” (kai charizomenoi heautois) And forgiving yourselves (each other) in the church;” This certifies that members of the Lord’s church must forbear one another’s weaknesses and forgive one another’s sins, Mat 6:14-15; Jas 2:13.
3) “If any man have a quarrel against any,” (ean tis pros tina eche momphen)- “If anyone has a complaint against anyone;” an offence, a misunderstanding or an hurt to cause a breach of fellowship with God or his fellowman.
4) “Even as Christ forgave you” (kathos kai ho kurios echarisato humin) “Just as the Lord indeed forgave you all;” 2Co 2:7; 2Co 2:10; 2Co 12:13; Col 2:13; 1Jn 1:9.
5) “So also do ye,” (houtos kai humeis) “Even so ye all forgive, one another; Eph 4:32. As Christ forgave us all our sins in salvation, even so must his children forgive one another of all wrong to avoid grieving the Holy Spirit. There is no approval place for malice, grudges, or an unforgiving Spirit to be held in the lives of God’s useful children. Eph 4:30-31; 2Co 9:7; Jas 5:9; 1Pe 4:9; Lev 19:18.
Fuente: Garner-Howes Baptist Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Col 3:13 . Neither the second part of the verse, , nor , is to be parenthesized; for the whole is an uninterrupted continuation of the construction.
. .] modal definition of the 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 ; hence . is not to be regarded as only “ loosely appended ” (Hofmann) to .
. . .] 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 ( one the other ) and ( yourselves each other ); the latter is used, because to the of the Christians , which they are to show to themselves mutually, there is proposed as pattern the which they have experienced from above, from Christ . Comp. Khner, ad Xen. Mem . ii. 6. 20.
] 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 , to find fault with something, Eur. Phoen . 780, Alc . 1012, Or . 1069; Soph. Aj . 179, and Schneidewin in loc .; Pind. Isthm . iv. 61.
. . .] The duty of the . 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 ( , see the critical remarks) has bestowed upon them. Comp. Eph 4:32 , where, however, the principal subject of the is indicated, namely, God (comp. Col 2:13 ), who has pardoned in Christ . To the expression in our passage and a consideration of the circumstances of the Colossian church naturally prompted the emphasizing of the merit of Christ corresponds the frequent , Rom 16:20 ; Rom 16:24 ; 1Co 16:23 ; 2Co 8:9 ; 2Co 12:9 ; 2Co 13:13 ; Gal 1:6 ; Gal 6:18 ; Phi 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., Rom 5:15 ), 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 God’s 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.
] sc . . 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 of the comparison, see on Rom 1:13 .
It is to be observed, moreover, that 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 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 19:11Pro 19:11 ; see1Sa 10:271Sa 10:27 ; and to forgive where there is just cause of complaint. If no quarrel, no thank.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Col 3:13 . : “forgiving yourselves,” but while the variation from . 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 . may have reference to the case of Philemon and Onesimus. : whether this or 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 . 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 .
Fuente: The Expositors Greek Testament by Robertson
Forbearing. See Eph 4:2.
forgiving. See Col 2:18.
if. App-118.
any man, any. App-123.
Quarrel = grievance. Greek. nvosephe. Only here. against. App-104.
Christ. Most texts read “the Lord”.
also do ye = do ye also.
Fuente: Companion Bible Notes, Appendices and Graphics
Col 3:13. , forbearing) in regard to present offences.-, forgiving) past offences. On these depends the clause, so also ye [i.e. the is construed with ].- , Christ) who had the greatest cause of complaint against us.
Fuente: Gnomon of the New Testament
Col 3:13
Col 3:13
forbearing one another, and forgiving each other,-In differences in which we feel that we are right and our brethren wrong, we should be gentle and patient, not quick to assert our rights, or to avenge the wrongs others committed against us.
if any man have a complaint against any; even as the Lord forgave you, so also do ye:-Here Christ and his course are held up as an example to us. We are to treat others and forgive others as Christ treated and forgave us. How did Christ treat us ? When we were sinners he forbore to execute justice upon us. He suffered long, treated us kindly, gave us health, sent the sunshine and rain, gave us food and raiment; and died to save us because he loved us, and desired not the death of any, but that all might repent that he might forgive them that they might live. Christ does not forgive us until we repent and turn from our sins against him. We cannot forgive those who sin against us until they repent. But Christ did love us, forbore with us, did good to us, and died for us to induce us to repent that he might save us. While those who have wronged us refuse to repent we are to be kind, and show our love for them-do good to them, return good for evil-that they may be brought to repent of their sins that we may forgive them. We cannot forgive those who sin against us till they repent.
Fuente: Old and New Testaments Restoration Commentary
Forbearing: Rom 15:1, Rom 15:2, 2Co 6:6, Gal 6:2, Eph 4:2, Eph 4:32
forgiving: Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:21-35, Mar 11:25, Luk 6:35-37, Luk 11:4, Luk 17:3, Luk 17:4, Luk 23:34, Jam 2:13
quarrel: or complaint, Mat 18:15-17, 1Co 6:7, 1Co 6:8
even: Luk 5:20-24, Luk 7:48-50, 2Co 2:10, Eph 4:32, Eph 5:2, 1Pe 2:21
Reciprocal: Gen 45:24 – See that Gen 50:17 – Forgive Psa 26:3 – For Psa 112:4 – he is gracious Pro 19:11 – deferreth Mat 5:9 – are Mat 9:6 – that the Mat 18:22 – but Mat 18:33 – even Mar 2:5 – he said Luk 6:37 – forgive Luk 7:42 – he Joh 13:34 – That ye love 2Co 2:7 – ye Col 1:14 – the 1Th 5:14 – be 2Ti 2:24 – patient Tit 3:2 – gentle 1Jo 4:11 – General
Fuente: The Treasury of Scripture Knowledge
(Col 3:13.) , , -Forbearing one another, and forgiving one another, if any one have a complaint against any other. The meaning of the first participle has been illustrated under Eph 4:2, and we need not in this place repeat the illustration. The sense is, having patience with one another-waiting with composure under injury or provocation, till those who so offend may come to a better mind. The other participle, , carries forward the sense-not only are we to forbear, but we are also to forgive. Not only are we to show humility, meekness, and long-suffering as we forbear, but we are also to manifest bowels of mercy and goodness in forgiving. The second participle, , is found in a passage almost parallel, in Eph 4:32, and it also occurs in the same sense in Col 2:13 of this epistle. The pronoun is simply for ; and the noun denotes ground of offence or complaint, explained in some of the Codices by the substitution of . There may be just ground of offence, but it is not to excite to resentment or retaliation. And the apostle proposes for imitation the highest of examples.
, . is to be supplied, and not the imperative, , with some, nor yet , as is found in some MSS., such as D1, E1, F, G. The conjunction occurs twice, for the sake of intensity (Klotz, ad Devar. 635), and introduces an argumentative illustration. In a corresponding passage in the Epistle to the Ephesians, the apostle makes reference to God-forgiving one another, even as God for Christ’s sake has forgiven you. Eph 4:32. This difference of person in the two places seems to have suggested the various readings which occur in the old copies. Not a few of them have , such as A, B, D1, F, G, and those appear to be almost equal in authority to C, D3, E, J, K, which have , a reading supported, however, by many of the Versions and Fathers. But here forgiveness is specially ascribed to Christ. If Christ forgive sin, the inference is, that He is Divine. Pardon is a Divine prerogative, yet Christ exercises it. And it is not on His part a venturesome act, nor one which is provisional, and cannot take effect till it receive the sanction of the Father, but it is at once full, decided, and final. The Saviour gave the paralytic patient a complex benefit in a single act, when He said to him as he lay helpless on a couch at His feet, Thy sins be forgiven thee. And if Christ forgive sin, He is entitled to do so, for He has made provision for it in His sufferings and death. May He not Himself dispense the fruits of His atonement, and pardon those for whom He died? The general idea is the same as that of Eph 4:32. Christians are to forgive one another because Christ has forgiven them, for His example has all the force of a formal command. They are also to forgive one another as He has forgiven them-fully and freely, at once and for ever; not pardoning seven times, but demurring to the seventy times seven; not insulting him who has injured them by the rigid exaction of a humiliating apology, or stinging him by a sharp and unexpected allusion to his fault; not harbouring antipathy, but forgetting as well as forgiving; not indulging a secret feeling of offence, and waiting for a moment of quiet retaliation; but expelling every grudge from their hearts by an honest and thorough reconciliation. Meyer expressly condemns the reference, found by Chrysostom and Theophylact, to the medium by which Christ forgives, to wit, His own death, their inference being, that we ought to lay down our lives for others. We should also demur to this full form of expression on the part of these Fathers as being a necessary deduction here. The doctrine is found, however, in other parts of Scripture, as in 1Jn 3:16. But perhaps we may be warranted to say, that as in the case of Christ’s pardoning us, there was a self-denial even unto death-so with us, there should be self-denial too. There may be a painful effort, but it should be made-the forgiveness may cost us no little sacrifice, but we must not shrink from it. Such a doctrine seems to be implied, though we cannot say as firmly as Chrysostom, that the proper interpretation of demands it- , , .
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 3:13. Forbearing one another is virtually the same as “longsuffer-ing” in the preceding verse, denoting a spirit of patience with the faults of others. This will be manifested by a willingness to forgive one who has trespassed against us. Quarrel means complaint that one feels he has against a brother. Even comes from KATHOS, which Thayer defines, “according as, just as, even as.” The idea is that we should be willing to follow the example of Christ in forgiving those who have offended us.
Fuente: Combined Bible Commentary
Col 3:13. Forbearing one another, and forgiving each other. The pronouns are different, as in Eph 4:32; the latter marking more strongly the relation of Christians as members of Christ. On forbearing, see Eph 4:2.
If (as is probable) any man have a complaint (a cause of blame) against any: even as the Lord forgave you. The authorities vary: many of the best read the Lord; most have Christ, and two of the best have God. This state of things renders it most probable that the Lord was the original form, especially since the parallel passage (Eph 4:23) has God in Christ.
so also do ye. In English we supply an imperative (do), but the grammatical ellipsis is that of a participle (so also doing yourselves). The mode of forgiveness is herespoken of (even as, so); the ground of Christs forgiveness is left out of view.
Fuente: A Popular Commentary on the New Testament
“Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye.”
It is interesting that Paul contrasts quarrels between people to Christ’s forgiveness of us or in short our quarrel with God – that is what sin is – an argument with God.
Back to the thought of church unity. Paul tells us how.
Kindness
Humbleness of mind
Meekness
Longsuffering
Forbearing one another
Forgiving one another
If all in a church considered these before raising a ruckus we would have a lot less church problems.