An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 13
Vers. 13
Forbearing one another, and forgiuing one another, if any man hauehave a quarrell to another, euen as Christ forgaue you, euen so doe yee.
There are 2. vertues in conuersing that concerne aduersitie. 1. Long-suffering vnderunder crosses, and clemencie vnderunder iniuries.
Of Long-suffering before. 1. Of Clemencie in this verse, where two things may be noted: 1. the duty required: 2. the reason rendred for the vrging of the duty. The duty is propounded in the two principall parts of it, viz. to forbeare, and to forgiue; and amplified by the supposition of a case, If any man hauehave a quarrell to another. The reason is from the example of Christ forgiuing vsus
Forbearing] The originall word is rendred, sometimes to maintaine, aAct. 18.14sometimes to suffer, to endure, b1 Cor. 4.12 2 Thes. 1.4 2 Tim. 4.4 Heb 13: 22.sometimes not onelyonly to endure, but forbeare also, c2 Cor. 11.1:sometimes to support dEphes. 4.1 What it is to forbeare.. In the two last senses it may bee well taken heere.
Now if wee would distinctly know what it is to forbeare one another, as it here imports a maine part of Christian clemency; we must vnderstand, that it is not an omission of holy duties to others, nor a refusing to satisfie others in their griefs or offences, nor a shunning of their company, nor yet a swallowing downe of all sorts of iniuries committed with an high hand, without acknowledgement or satisfaction. But out of clemency to forbeare others, hath in it such things as these. 1. A freedome from the thirst of reuenge. 2 A bearing with the infirmities of others, which may be performed two waies; First, by couering them, and not blazing them abroad, if they bee secret. And secondly, by silence, in not reprouing them when they faile meerely in frailty. Thirdly, it hath in it not onelyonly a bearing with them, but a bearing of them, fGal 6.2and that I thinke may be two waies also. First, in not stirring or prouoking their infirmities. Secondly, by pleasing our neighbours humor in that which is good to edification gR…m 15.1.2. Fourthly, there is a forbearance in matters of wrong to vsus, and thus to forbeare, is not to prosecute eueryevery wrong, either by answers or by suits. And this forbearance is to be practised, when we are able to reuenge, else it is no thankes to vsus to forbeare, when we want either power or oportunity to to doe it, 2. tis forbearance not to meete wrong with wrong.
Or thus, there is a threefold forbearance: First, in iudgement, when in doubtfull cases wee suspend our opinions or censures. Secondly, in words which consists either in not answering, or in giuing soft answers. Thirdly, in deedes when we render not euill for euill.
Againe, forbearance is varied from the consideration of time, for in some things we must forbeare euer, neuer taking notice of the infirmities or wrongs as in some weakenesse that are by meere ouersight, or ignorance, and in some things we must forbeare for a time, that is, till there bee a …it opportunity, to admonish or correct, &c.
The consideration thereof serues greatly for the reproofe of that wretched distemper in many that professe the same faith and hope,Vses. prouoking one another, and consuming one another, and by frowardnesse, disquieting the rest and content of others. Is it not heere an expresse charge that wee should forbeare one another?Motiues. HaueHave we not heere the example of Christ who did so, who might hauehave had a 1000. fold more iust reason to vpbraid, censure, or find fault, then we hauehave, or can hauehave. Besides this distempered peeuishnesse, and froward misconceiuing and censuring, it is bred of ill causes, for it comes eiof malice or ignorance. Of malice, for louelove couereth a multitude of sinnes, especially it suspendeth doubtfull actions. Of ignorance, for it is certaine a wise man will keepe in till afterwards, or holde it his glory to be able to passe by an offence. Further, this sinne may be aggrauated by the relations that are mutually betweene Christians. Are they not fellow-members, coheires, fellow-citizens, partakers of the same afflictions, are they not brethren, &c. Besides is not this also a constant iustice, that they that iudge, are iudged; they that censure, are censured; and doth not this enuying, and iangling, giuegive occasion of reioicing to aduersaries? Doth it not many times so transforme Christians, that it makes them very like wicked men, when they grow so distempered that they reuile their owne mothers sonnes hPsal. 50 20 Gal. 5.9.10.11.12.13.15.? In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons, such as this. A little of the leauen of these distempers, will sowre the whole lumpe: and those courses tend not to any good, but to the disquieting of Gods people, and it is not a small matter to trouble and vexe them. Besides inasmuch as Christians hauehave trouble enough otherwaies, it doth not become their brethren to trouble them: and we should be so farre from troubling our brethren, as we should rather serue them by louelove, and if men will needes bite one another, let them take heede lest they be deuoured one of another. Lastly, if men will not be warned, then let them know the Iudge standeth at the doore iIam. 5.9. Rules for the practise of forbearance.. Now that we may attaine this forbearing, euen to bee rightly ordered towards the infirmities, or wrongs of others, we must labour to get more Christian louelove of others; for that will endure all things, and beleeue all things, and make vsus able to beare, and it will driue out suspition, which like a wretched Beldame is the mother and nurse of all murmurings, and vaine ianglings: and besides, wee must get a greater knowledge of our owne selues, and our owne ignorance and corruptions; for when we seeme to our selues, to be something deceiuing our selues, we are ready with intemperāce, to apprehend supposed indignities when none are offered kGal. 6.1.2.3. Or if thou must needs speake, then speake the words of admonition, euen Gods words, if thou be sure they hauehave sinned, insteade of thine owne vaine, and passionate vpbraidings, or reproches, or censures.
One another] Obserue, that vsually where there is any contention or quarrell, both sides are guiltie, though one principally doe the wrong, yet fewe men are so temperate, but they doe wrong againe, either in words, or deedes, or affections: and therefore thou shouldest forbeare, seeing thou art priuie to thy selfe, that in this businesse, thou hast not beene such as thou shouldest bee.
Forgiuing) The word signifies sometimes to giuegive l1 Cor. 2.12 Phil. 1.29, sometimes to giuegive freely mLuk 7.21 Act. 27.24. Rom. 8.32 Gal. 3.8 Philem. 22., sometimes to remit freely the punishments nAct. 3.14, sometimes to deliuer vp for fauour, or to pleasure others oAct. 15.11.16, sometimes to forgiue and so heere.
Quest. But can any man forgiue sinne to an other.
Answ: Man may forgiue the trespasse, though not the sinne. 2. Man may forgiue the punishment that by man might bee inflicted, so as not to require it. 3. man may pray to God to forgiue it.
Obiect: Obiecti. Sol.But it is said, no man can forgiue sinne but God. Sol. True, no man can remit the eternall punishment, or the curse of the Law, or take away the guilt of sinne before God. But man may forgiue it as farre as concernes himselfe.
Obiect.Now others may obiect contrariwise, that 2 Cor. 2.7. They are willed to forgiue,Sol. and yet the sinne of the incestious person was not so much a trespas that concerned them, as a sinne against God. Sol. This sinne also was a trespasse against them. 1. As it was a scandall: 2. As it might cause them and their profession to be euill spoken off, for his sake: againe, to forgiue in that place, may be taken in a large sense, for to be reconciled to him.
Quest.Quest: Is reconciliation necessarily comprehended vnderunder forgiuenesse?
Answ.Answ: Wee are tied to seeke it, and desire it, and to vse all humble and iust, and discreet courses to attaine it. But if it will not be had we are discharged if we forgiue. Neither vntounto obstinate offendors, that will not acknowledge their sinne, are we bound to remit the punishment, or sometimes to notifie the pardon of the fault.
If any man hauehave a quarrell to an other] When he saith here (if any man) it imports, that such Christians might be, as there should be no iarres amongst them. Discords might wonderfully bee preuented if there were care and discretion in men.
foreign.The word rendred quarrell, signifies a complaint, certainely it is a great weakenesse, to be vponupon euerie occasion complaining of the wrongs are done vsus, and making report of them to others. And it shewes too, that wee should for beare and forgiue euen in such things as these.
And where hee saith (any man) it shewes no men are exempted from the practise of clemencie: That it is heere required of one is required of all, no greatnesse of gifts or place can priuiledge any.
As Christ forgaue you, so doe you] 1. Examples in all rules of practise moue much.
2 As heere the head of the Church is an example to all his members, so should those that are heads of the common wealth, or familie, carry themselues so, as by their examples to direct aswel as by their precept, not only shew what to doe by commanding, but how to doe it also by example.
3 Especially, in forbearing and forgiuing, example in great persons, doth wonderfully affect the common people; and therefore because there are so few on earth, here is one from heauen.
Ques.Quest: But why is there added reason to this vertue, and not so to each of the former?
Answ.Answ: Because the conscience is soone perswaded in the generall, that the rest are good, as humilitie, meekenesse, &c. But now wee are wonderfully hardly perswaded to forgiue. Secondly, the Lord may well adde reasons to perswade to forgiue, because of the speciall danger of not forgiuing; for if a man doe not forgiue, there is expresse threatnings that hee shall not bee forgiuen pMat. 6.14. & 18.25. How Christ is said to forgiue..
Quest: But how is Christ said to forgiue. Answ: Remission of sinnes is attributed to Christ: 1. As the meritorious cause of forgiuenesse. 2. Because he applies it. 3. Because the Christian in his name sues out the pardon of his sinnes, and by him procures forgiuenesse. Certainly it may bee a singular comfort to all distressed soules if they consider, that hee that is their brother, head, Sauiour, euen he that shed his bloud for them, is hee that disposeth of all pardons,What actions in Christ are Imitable. and applies remission of sinnes; sure it is no hard matter to get a pardon from him, that is so ingaged in his louelove to vsus.
Heere also we see that the action of Christ is the instruction of the Christistian, Christ forgaue, so must hee; wee must remember the distinctions of Christs actions, some were miraculous, as fasting 40. daies, raising the dead, &c. These are not to bee imitated, because they cannot; some are peculiar actions belonging to his office, as to redeeme, or make intercession, &c. these also are proper to him onelyonly: Now some are mortall, these last are only imitable. Orthus, some actions of Christ he did as God, some as Mediator, some as man. The last onelyonly binde vsus to follow.
Againe,To forgiue as Christ forgaue hath 5. things in it. in that we are bound to forgiue, as he forgaue, it not onelyonly teacheth, that we must doe it as well as he. But for the manner of it as he did. And how was that? First, Christ forgaue his inferiours. Secondly, Christ forgaue great faults aswell as lesse, yea all sorts of faults, yea though they were often fallen into. Thirdly, nothing was to deare to Christ to merit or confirme his forgiuenesse, therefore he shed his owne bloud, hee stood not vponupon his profit or his ease. Fourthly, Christ vses all meanes to preuent offending. Fifthly, Where Christ forgiue: he forgets. Sixthly, Christ forgiues 2. waies. First, vponupon the Crosse before men did repent. Secondly, by the Gospell, publishing his pardon vponupon mans repentance, he did not carrie them grudge till they repented and all these waies should we imitate Christ.
Lastly, obserue heere the certainty of assurance; For if a man did not certainely, and infallibly know, that Christ did forgiue him, how could that be made a reason, if he did not know it to be.
And thus of clemency, and so of the two first sorts of graces.