Colossiens 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.)

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During the celebrated John Henderson’s 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 Henderson’s antagonist, perceiving his own confusion inevitable, in the height of passion threw a full glass of wine in Henderson’s 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 God’s 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 Christ’s 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 (Romains 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.)