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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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, Ephesians 4:5) there is no real difference. In Ephesians 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 (Colossians 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.

Matthew Henry's Concise Commentary

3:12-17 We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.

Barnes' Notes on the Bible

Forbearing one another - Notes, Ephesians 4:2.

And forgiving one another - Notes, Matthew 6:12, Matthew 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 Matthew 18:21.

Even as Christ forgave you, so also do ye - Learn here that Christ has power to forgive sin; compare the Matthew 9:6 note; Acts 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.

Jamieson-Fausset-Brown Bible Commentary

13. 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.

Matthew Poole's Commentary

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, Proverbs 16:32 1 Corinthians 4:12 Galatians 6:2 Ephesians 4:2 2 Thessalonians 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), Mark 10:26 Luke 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 "Matthew 6:14". See Poole on "Matthew 18:32", See Poole on "Matthew 18:33". See Poole on "Mark 11:25", See Poole on "John 13:14". See Poole on "Ephesians 4:32", See Poole on "1 Peter 2:21", yea, the strong to indulge and gratify their weak brethren in smaller matters for their good, Romans 15:1-3.

Gill's Exposition of the Entire 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 Gill on Ephesians 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.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Colossians 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. Ephesians 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. Ephesians 4:32, where, however, the principal subject of the χαρίζεσθαι is indicated, namely, God (comp. Colossians 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 ἡ χάρις τοῦ κυρίου ἡμῶν, Romans 16:20; Romans 16:24; 1 Corinthians 16:23; 2 Corinthians 8:9; 2 Corinthians 12:9; 2 Corinthians 13:13; Galatians 1:6; Galatians 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 (Romans 5:6 f., 15), and continuously procured through His intercession (Romans 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 (Ephesians 2:16; Colossians 1:19 f.), and God’s love is His love (Romans 8:35; Romans 8:39; Ephesians 3:19; Romans 5:7 f.). The pardon received from Christ, however, binds us by moral necessity (Matthew 18:33; and generally, Romans 8:9) to forgive also upon our side;—anything beyond this, namely, what is contained in Matthew 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 Colossians 3:14, the discourse continues uninterrupted.

Respecting the double καί of the comparison, see on Romans 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, John 13:34, as Chrysostom, Theophylact, and others think, but which would be here an irrelevant importation.

Expositor's Greek Testament

Colossians 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. 1 Peter 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 Ephesians 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 Matthew 18:23-25.

Cambridge Bible for Schools and Colleges

13. forbearing one another] “in love,” adds Ephesians 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 Ephesians 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. 1 Corinthians 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. Matthew 18:27, quoted by Lightfoot, who reads “the Lord” here.)—See the parallel, Ephesians 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. Acts 5:31.—Observe the deeply practical use of the assurance of pardon.

Bengel's Gnomen

Colossians 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.

Pulpit Commentary

Verse 13. - Bearing with one another, and forgiving each other (literally, yourselves), if any one have a complaint against any (Ephesians 4:1, 2, 32; Ephesians 5:1; 1 Thessalonians 5:14; 1 Corinthians 6:7, 8; 2 Corinthians 2:10; Matthew 6:14, 15; Matthew 18:21-35; Mark 11:25; Luke 17:3, 4). (On "bearing with" or "forbearing," see 1 Corinthians 4:12; 2 Corinthians 11:19, 20; Matthew 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 (Romans 2:4; Romans 3:26: comp. Acts 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 (Luke 17:3, 4: comp. Romans 3:25, 26; Acts 17:30). The change of pronoun in the two participial clauses appears also in Ephesians 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; Galatians 6:1; Romans 12:5; Romans 15:5-7; and the same variation in 1 Peter 4:8-10). "Forgive" is literally "to grant grace," used of Divine forgiveness m Colossians 2:13 (see note). The words, "if any have any complaint," etc., would certainly apply to Philemon as against Onesimus (Philemon 1:18, 19: comp. 2 Corinthians 2:5-11; Mark 11:25). Even as the Lord (or, Christ) forgave you, so also ye (Colossians 2:13; Ephesians 4:32; Ephesians 1:7; Romans 3:24-26; 2 Corinthians 5:19; Acts 13:38; Acts 5:31; 1 John 1:9; Matthew 9:1-8; Matthew 18:27; Exodus 34:6, 7; Psalm 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 (Colossians 2:6; Colossians 3:17, 24): and that he forgave (comp. Colossians 1:20, note) is quite consistent with the assertion that God forgave (Colossians 2:13), for God forgave "in Christ" (Ephesians 4:32). So "God in Christ reconciled" (2 Corinthians 5:19); and yet "Christ reconciled us" (Colossians 1:20, 21; Ephesians 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 καί ("even.., also"), comp. Colossians 1:6 or Romans 1:13; it is characteristic of the writer. Colossians 3:13

Vincent's Word Studies

One another - one another (ἀλλήλων - ἑαυτοῖς)

Lit., one another - yourselves. For a similar variation of the pronoun see Ephesians 4:32; 1 Peter 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 (μομφήν)

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," ii., 1.

"Against whom comest thou, and what's thy quarrel?"

"Richard II.," i., 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.