Bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord hath forgiven you, so do you also.

“"Forbearing one another, and forgiving each other, if any man have a complaint against any: even as Christ forgave you, so also do ye." Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering. "Forbearing," he saith, "one another," that is, passing things over And see, how he has shown it to be nothing, by calling it a "complaint," and saying, "even as Christ forgave you." Great is the example! and thus he always does; he exhorts them after Christ. "Complaint," he calls it. In these words indeed he showed it to be a petty matter; but when he has set before us the example, he has persuaded us that even if we had serious charges to bring, we ought to forgive. For the expression, "Even as Christ," signifies this, and not this only, but also with all the heart; and not this alone, but that they ought even to love. For Christ being brought into the midst, bringeth in all these things, both that even if the matters be great, and even if we have not been the first to injure, even if we be of great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, "even as," demand this;) and that not even at death only ought one to stop, but if possible, to go on even after death. "Forbearing," he saith, "one another"; he showeth what is just. Thou forbearest him, and he thee; and so he says in the Epistle to the Galatians, "Bear ye one another's burdens."”

“Above, the Apostle led the faithful to avoid evils; here he leads them to work good things, and first to the works of particular virtues; second, to the works of the principal virtues that perfect the soul, at the point "above all." And first he recalls their condition; second he adds an enumeration of the virtues, at the point "the bowels of mercy." He says therefore: if you have put on the new man, you ought to put on the parts of the new man, namely the virtues. Rom. 13:12: "Let us cast off therefore the works of darkness, and let us put on the armor of light," with which we are clothed when whatever appears outwardly is adorned with virtues. But with which virtues? Soldiers are clothed one way, priests another. Therefore put on for yourselves fitting garments, as the elect of God, holy. And what he says, "elect," pertains to removal from evil; what he says, "holy," pertains to the gift of grace. 1 Cor. 6:11: "You are washed, but you are sanctified." Lev. 11:44 and 19:2: "Be holy, because I the Lord your God am holy." What he says, "beloved," pertains to the preparation of future glory. John 13:1: "He loved them unto the end," namely of eternal life. And here he describes the garments that protect us in adversity and in prosperity, 2 Cor. 6:7: "through the armor of justice on the right hand and on the left." And first those to be had in prosperity; second those in adversity, at the point "patience." In prosperity we owe something, and, first, to our neighbor, mercy. And therefore he says "the bowels of mercy." Luke 1:78: "through the bowels of the mercy of our God," etc. Phil. 2:1: "if any bowels of commiseration," etc., that is, mercy proceeding from affection. But toward all, consequently, kindness is to be had, which is as it were a good fieriness. For fire melts and makes moist things flow out. If there is good fire in you, it melts whatever moisture you have, and dissolves it. The Holy Spirit produces this. Wis. 1:6: "the spirit of wisdom is kind." Eph. 4:32: "But be kind to one another, merciful," etc. In your heart you ought to have humility. Ecclus. 3:20: "The greater you are, humble yourself in all things," etc. In outward things you ought to have modesty, which sets a measure lest you exceed in prosperity. Phil. 3: "Rejoice in the Lord always, again I say, rejoice; let your modesty be known to all men." In adversity three weapons are to be had: namely patience, which brings it about that the mind, on account of adversities, is not moved away from the love of God and the rectitude of justice. Luke 21:19: "In your patience you shall possess your souls." But because it sometimes happens that someone does not turn away from justice as far as it depends on himself, yet the ways of others are unbearable to him, therefore he says, "bearing with one another." 2 Peter 2:8: "dwelling among them who from day to day tormented the just soul with unjust works." Rom. 15:1: "We who are stronger ought to bear the infirmities of the weak." Third, forgiveness, at the point "and forgiving," etc., that is, sparing. 2 Cor. 2:10: "For what I have forgiven, if I have forgiven anything, I have done it for your sakes in the person of Christ." Now one forgives an injury when he holds no rancor against the offender, nor procures evil against him. But when there is a necessity of punishing, then he is to be punished. And he adds the reason: "as the Lord also has forgiven you." Ecclus. 28:3: "Man keeps anger against man, and does he seek healing from God?" etc. Matt. 18:32: "I forgave you all that debt," etc.; and afterward: "shouldst not thou then also have had compassion on thy fellow servant, even as," etc. Then when he says "above all," etc., he leads on to the principal virtues that perfect the others. And charity is the more principal among the virtues, while wisdom is among the gifts. Charity indeed informs all the virtues, while wisdom directs. First, therefore, he leads to the first; second to the second, at the point "the word of Christ." First he leads to having charity, second to the effects of charity, at the point "and the peace." He says therefore: above all things put on charity, which is greater than all the aforesaid, as is said in 1 Cor. 13:13. "Above all," that is, more than all, because it is the end of all the virtues. 1 Tim. 1:5: "Now the end of the commandment is charity," etc. Or, we ought to have charity above all things, because it is above all other things. 1 Cor. 11: "I show you yet a more excellent way," etc. And this because without it the others avail nothing. And this charity is figured by the seamless tunic, John 19:23. And the reason why it is to be had is added, namely because it is "the bond." According to the Gloss, man is perfected through all the virtues, but charity binds them together to one another, and makes them persevering, and therefore it is called the bond. Or, from its own nature it is a bond, because it is love, which unites the beloved to the lover. Hos. 11:4: "I will draw them with the cords of Adam, with the bonds of charity," etc. But he adds "of perfection," because each thing is perfect when it adheres to its ultimate end, namely God, which charity brings about. Then when he says "and the peace," etc., he admonishes to the acts of charity. And he sets down two acts, namely peace and gratitude, and hints at a third, namely joy. He says therefore: "and the peace of Christ," etc. From charity there straightway arises peace, which is, according to Augustine, the tranquility of order — an order instituted for it by God — which charity brings about. For whoever loves someone agrees with him in will. Ps. 118:165: "Much peace have they that love thy law." Let it exult, because the effect of charity is joy, which follows from peace. Prov. 12:20: "Joy follows those who take counsels of peace." But he does not simply say "peace," because there is a peace of the world, which God did not come to make, but "of Christ," which he made between God and man. Mark 9:49: "Have peace among yourselves"; which he announced, Luke, last chapter: "Jesus stood in the midst of them, and said to them: Peace be to you." And you ought to have it, because you have been called unto this. 1 Cor. 8: "God has called us in peace." And this is what he adds, "in one body," that is, that you may be in one body. Another effect is that you may be grateful; therefore there follows, "and be grateful." Wis. 16:29: "The hope of the unthankful shall melt away as the winter's ice, and shall run off as unprofitable water." Then when he says "the word of Christ," he admonishes to wisdom, and first he teaches the origin of wisdom; second, the use of wisdom, at the point "teaching." For this too, that one may have true wisdom, it is necessary to consider whence it arises. Therefore he says, "the word of Christ." Ecclus. 1:5: "The word of God on high is the fountain of wisdom." Therefore you should draw it from the word of Christ. Deut. 4:6: "This is your wisdom and understanding in the sight of the nations," etc. 1 Cor. 1:30: "who is made unto us wisdom from God," etc. But some do not have the word, and therefore neither wisdom. And therefore he says, "let it dwell." Prov. 3:3: "Bind them about thy neck, and write them upon the tables of thy heart," etc. For some a little of the word of Christ suffices, but the Apostle wants us to have much. And therefore he says, "abundantly." 2 Cor. 9:8: "God is able to make all grace abound in you, that ye, always having all sufficiency in all things, may abound unto every good work." Prov. 2:4: "as if thou didst dig for her as for treasures," etc. And he adds, "in all wisdom," that is, in all things pertaining to the wisdom of Christ you ought to study to know. Acts 20:27: "I have not shunned to declare unto you all the counsel of God." Ecclus. 21:17: "The heart of a fool is like a broken vessel, and it shall hold no wisdom," etc. Now there is a threefold use of this wisdom, namely of instruction, of devotion, and of direction. Instruction is twofold: namely, to know true things. Hence he says, "teaching," as if to say: let it dwell so abundantly in you, that you may be instructed in all things through it. 2 Tim. 3:16: "All Scripture, divinely inspired, is useful for teaching, for reproving," etc. Likewise, to know good things; therefore he says, "and admonishing yourselves," that is, exhorting yourselves to good works. 2 Peter 1:13: "to stir you up by way of admonition," etc. Second, he sets down the use of devotion. Hence he says, "in psalms and hymns." In psalms, which designate the delightfulness of good work. Ps. 148: "Praise him with the voice of exultation," etc. A hymn is praise with a song. Ps. 148:14: "a hymn to all his saints," etc. And "spiritual canticles," etc., because whatever we do, we ought to refer it to spiritual goods, to the eternal promises, and to the reverence of God. And therefore he says, "in your hearts," and not in the lips only. 1 Cor. 14:15: "I will sing with the spirit, I will sing also with the understanding." Isa. 23:13: "This people honors me with the lips, but their heart is far from me." And he adds, "in grace," namely acknowledging the grace of Christ and the benefits of God. Now the canticles of the Church are principally of the heart; but they are also of the mouth, so that the song of the heart may be stirred up, and for the sake of the simple and unlearned. Third, he sets down the use of direction in work, saying, "whatsoever you do," etc., because speech too is a kind of work. 1 Cor. 10:31: "Whether you eat, or drink, or whatever else you do, do all to the glory of God," etc. But against this: either this is a precept, or a counsel: if a precept, then whoever does not do this sins; but one sins venially when he does not do this; therefore whoever sins venially, sins mortally. I respond. Some say that this is a counsel, but this is not true. But it must be said that it is not necessary that all things be referred to God in act, but in habit; for whoever acts against the glory of God and his precepts acts against this precept. But one who sins venially does not act against this precept simply, because although not actually, yet habitually he refers all things to God.”

“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.”

“Forbearing one another - Avoid all occasions of irritating or provoking each other. Forgiving one another - If ye receive offense, 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 offenses, so those who have trespassed against their neighbor are not to expect any act of forgiveness from the person they have injured, till they acknowledge the offense. Forgive, says the apostle, καθως και ὁ Χριστος even as Christ forgave you - show the same disposition and the same readiness to forgive your offending brethren, as Christ showed towards you.”

“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.”