Jesus was the source of forgiveness

JESUS WAS THE SOURCE OF FORGIVENESS
EDITED BY GLENN PEASE
Ephesians 4:32 32Be kind and compassionateto one
another, forgiving each other, just as in Christ God
forgave you.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The BenevolentAnd Forgiving Temper
Ephesians 4:32
T. Croskery
Instead of bitterness, there ought to be kindness; insteadof wrath, anger,
clamor, and evil-speaking, there ought to be tender-heartedness;insteadof
malice, a loving and hearty forgiveness.
I. KINDNESS. It is a suggestive idea that our English word "kind" is derived
from kinned, as marking the affection of kindred.
1. Considerhow it is to be manifested.
(1) By desiring one another's good(1 Timothy 2:1);
(2) by rejoicing in one another's prosperity (Romans 12:15);

(3) by pitying one another's miseries (Romans 12:15);
(4) by helping one another's necessities (1 John 3:17, 18).
2. The motives to kindness.
(1) The example of Godhimself, who is said to be "kind to the unthankful and
evil" (Luke 6:35);
(2) it is a commanded duty;
(3) we are brethren both in the flesh and in the spirit. A kindly spirit without a
touch of censoriousness orharshness greatlyrecommends true religion.
II. TENDER-HEARTEDNESS. This expressionis in the original closelyallied
to "bowels ofmercy" (Colossians 3:12). It implies a compassionatesenseof
the miseries and infirmities of others. It is to interpret in the best sense the
injunction of the apostle:"Look not every man on his ownthings, but every
man also on the things of others" (Philippians 2:4). The ties of nature are not
cancelledby Christianity, but strengthened by it. We ought to be ready at all
times to soothe the sorrows, to remove the miseries, to solve the doubts, of our
neighbors. It is a temper highly recommendedin Scripture (Luke 6:36; 1
Peter3:8). An unmerciful spirit is declaredto be inconsistentwith the love of
God in the soul: "Whoso...shutteth his bowels of compassion... how dwelleth
the love of God in him?" (1 John 3:17). We ought to follow the example of our
heavenly Father, who is rich in mercy, and whose tender mercies are over all
his works;and of his dear SonJesus Christ, who was often moved with
compassion(Matthew 9:36), and, as the High Priestof our profession, cannot
but be touched with the feeling of our infirmities (Hebrews 6:15).
III. THE FORGIVING SPIRIT. "Forgiving one another, even as God also in
Christ forgave you." These words imply:
1. That Christians will often do to one anothermuch that needs forgiveness.
They are "oflike passions with other men," besetby infirmities of temper, or
apt to come into collisionwith others either in a way of opinion or of interest.
Faults will be committed, offence will be given.

2. That it is a Christian. duty to forgive others. Our Lord gave repeated
injunctions respecting it (Matthew 6:14; Luke 17:4).
3. Our forgiving our brethren must be a certain factorin our own prayer for
Divine forgiveness.
4. The motive or measure of our forgiveness is to be the very forgiveness of
God himself. Note:
(1) It is God who forgives;it is an act of his grace (Ephesians 1:7).
(2) He does it in Christ, not merely for his sake, but in him as our Mediator.
(3) It is a past act. Believers are forgiven in Christ in the very moment of their
conversion.
(4) How miserable we should be without it! - God angry with us; hell under
our feet; the very blessings of life a curse to us.
(5) How happy we are with this forgiveness!God will never condemn you nor
remember your sins; all things will be blessedto you; the love of God the
guarantee of your final glorification. - T.C.

Biblical Illustrator
And be ye kind one to another.
Ephesians 4:31, 32
The temper for the times
F. F. Statham, B. A.
I. THE EXTENT OF THE DUTY ENFORCED. It is not enoughto abstain
from acts of an unfriendly or hostile nature, but we should ever cherish that
mild and amiable disposition which looks upon all men as friends till by their
ingratitude or moral delinquency they have shownthemselves to be unworthy
of our friendship or goodesteem.
1. One who is kindly disposed, either by nature or by grace, will be at all times
ready to do a goodactionfor another, if it should lie in his power.
2. Kindliness of dispositionwill be evidencedin all classes by a prevailing tone
of mind which indisposes us either to think evil, or to speak evil of our
neighbours.
3. We may beneficially carry out the preceptof the text, by adopting a kind
and courteous tone of language in all the relations of daily life.
II. THE PRECEPTOF THE TEXT MAY FURTHER BE URGED.
1. From the considerationofthat precious love which our Saviour exhibited in
dying for us.
2. From the remembrance of that supreme mercy and compassionwhichour
heavenly Father manifests, when for Christ's sake He freely forgives us all the
multiplied sins which we have committed againstHim.
(F. F. Statham, B. A.)
Remedies for evil speaking

The longerI live the more I feelthe importance of adhering to the rules I have
laid down for myself in relation to such matters.
1. To hear as little as possible to the prejudice of others.
2. To believe nothing of the kind till I am absolutely forced to it.
3. Neverto drink in the spirit of one who circulates an ill report.
4. Always to moderate, as far as I can, the unkindness which is expressed
toward others.
5. Always believe that, if the other side were heard, a very different account
would be given of the matter.
Defective kindness
G. S. Bowes.
The kindness of some is too much like an echo; it returns exactlythe
counterpart of what it receives,and neither more nor less (Matthew 5:46, 47).
(G. S. Bowes.)
Kindness defined
C. Buck., Anon.
Kindness is civil behaviour, favourable treatment, or a constantand habitual
practice of friendly offices and benevolent actions.
(C. Buck.)It may be defined as "lighting our neighbour's candle by our own,"
by which we lose nothing and impart something.
(Anon.)
Different kinds of kindness

H. W. Beecher.
One man has kindness deep within him; and when the occasioncomes,the
rind or shell is cracked, and the kernel is found. Such a man's heart, too long
clouded, like a sun in a storm-muffled day, shoots through some opening rift,
and glows for a period in glory. But there are other natures that are always
cloudless. With them, a cloud is the exception, shining is the rule. They rise
radiant over the horizon; they fill the whole heavens with growing brightness,
and all day long they overhang life, pouring down an undiminished flood of
brightness and warmth.
(H. W. Beecher.)
Memory of kindness
H. W. Beecher.
Among the Alps, when the day is done, and twilight and darkness are creeping
over fold and hamlet in the valleys below, Mont Rosa and Mont Blanc rise up
far above the darkness, catching from the retreating sun something of his
light, flushed with rose colour, exquisite beyond all words or pencil or paint,
glowing like the gate of heaven. And so past favours and kindnesses lift
themselves up in the memory of noble natures, and long after the lower parts
of life are darkened by neglect, or selfishness, oranger, former loves, high up
above all clouds, glow with Divine radiance and seemto forbid the advance of
night any further.
(H. W. Beecher.)
Origin of the word "kindness
G. S. Bowes.
The very word kindness comes from the cognate word, kinned, that is, one of
the same kin or race;acknowledging andreminding us of the fact that all men

are brethren — all of the same blood — and therefore they should all act as
brethren. All who are of the same kindred should be kind.
(G. S. Bowes.)
The powerof kindness
John Bate.
A horse passing down the streetin a stage suddenly stoodstill, and refused to
go. He put down his forefootand became as . stubborn as a mule. The driver
beat him with greatseverity, but the animal still refused to go. Finally, a
respectable person, a passer-by, picked up a little hay and put it before the
horse. He ate it, and the friend kindly patted him on the neck and coaxedhim.
In a minute or two the stubbornness was gone, and the horse, with driver,
were on their way. So let parents, masters, teachers, ministers, try the hand
and food of kindness with all stubborn souls with whom they may have to do.
(John Bate.)
The influence of a kind spirit
Champneys.
I remember once a valued friend of mine, a barrister, now passedaway, who
spent his Sundays in visiting an hospital. He told me that on one occasionhe
satdown by the bedside of one of the very poorest, the most ignorant, and,
without using the word in any offensive manner, one of the very lowestmen he
had ever seenin his life — a man whose English, had it been takendown,
would have been the most complete and perfect dislocationof the Queen's
English that he ever heard. No word seemedto be in its right place. It seemed
as if that which should have been a jointed and vertebrated. sentence had
been separatedat every joint, and thrown togetheranyhow. My friend was a
man of the most tender spirit — a man whose tender spirit radiated from one
of the most striking faces I ever saw;and I can well understand how he looked

when he satdown by that poor man's bed. He beganfirst, as all should who
visit She sick, to break ground on temporal matters, to sympathize with them
on that which they canunderstand so well — their bodily sufferings — to
show that we are not indifferent to what they are suffering as men; and then,
after speaking a few kind words, he was proceeding to say something further
for his Master, whom he so dearly loved, when he saw the man's face begin to
work convulsively. The muscles quivered, and at last, lifting up the sheet, and
drawing down his head, he threw the sheetover his face, burst into a violent
flood of tears and sobbed aloud. My friend wiselywaited till this store of grief
was passed, and then the poor fellow emergedfrom under the clothes, his face
bearing the traces of tears that had floweddown it. When he was able to
speak, my friend askedhim — "What is it that has so touched you? I hope
that I have not said anything that was painful to you. What canhave moved
you so much?" And as well as the man could sob out, he sobbed out these
words: "Sir, you are the first man that ever spoke a kind word to me since I
was born, and I can't stand it."
(Champneys.)
The priest and the surgeon
Dupuytren was a famous surgeon, but brusque and unpolished. One day, as
he re-entered his house, he found installed in the anteroom an old priest, who
had long been waiting his return. "What do you want of me?" growled
Dupuytren. "I wish you to look at this," meeklyreplied the priest, taking off
an old woollencravat, which revealed upon the nape of his neck a hideous
turnout. Dupuytren lookedat it. "You'll have to die with that," he coolly
remarked. "I thank you, doctor," simply replied the priest, replacing his
cravat, "and am much obliged to you for warning me, as I can prepare myself,
as well as my poor parishioners, who love me very much." The surgeon, who
was never astonishedat greatthings, lookedupon this priest, who receivedhis
death sentence unmoved, with amazement, and said: "Come tomorrow, at
eight o'clock, to the Hotel Dieu and ask for me." The priest was prompt. The
surgeonprocured for him a specialroom, and in a month's time the man went

out cured. When leaving he took out of a sack thirty francs in small change.
"It is all I have to offer you, doctor," he said; "I came here on foot from R—,
in order to save this." The doctor lookedat the money, smiled, and drawing a
handful of gold from his pocket, put it in the bag with the thirty francs,
saying, "It is for your poor," and the priest went away. Some years later the
celebrateddoctor, feeling death to be near, bethought him of the goodpriest,
and sent for him. He came, and Dupuytren receivedfrom him the "last
consolation,"and died in his arms.
A kind deed
"Now, boys, I will tell you how we can have some fun," said Charlie to his
companions, who had assembledone bright moonlight evening for sliding,
snowballing, and fun generally. "What is it?" askedseveralatonce. "You
shall see," repliedCharlie. "Who's gota woodsaw? I have." "So have I,"
replied three of the boys. "Getthem, and you and Freddy and Nathan each
get an axe, and I will geta shovel. Let's be back in fifteen minutes." The boys
separatedto go on their severalerrands, eachwondering of what use wood
saws, andaxes, and shovels could be in the play. But Charlie was a favourite
with all, and they fully believed in his promises, and were soonassembled
again. "Now," saidhe, "Widow M. has gone to a neighbour's to sit up with a
sick child. A man hauled her some woodtoday, and I heard her tell him that
unless she got someone to saw it tonight, she would not have anything to make
a fire of in the morning. Now, we could saw and split that pile of woodjust as
easyas we could make a snow man on her doorstep, and when Mrs. M. comes
home she will be most agreeablysurprised." One or two of the boys objected,
but the majority began to appreciate his fun, and to experience that inward
satisfactionand joy that always results from well-doing. It was not a long and
wearisome jobfor sevenrobust and healthy boys to saw, split, and pile up the
widow's half-cord of wood, and to shovel a goodloath. And when they had
done this, so greatwas their pleasure and satisfaction, that one of them, who
objectedat first, proposedthey should go to a neighbouring carpenter's shop,
where plenty of shavings could be had for the carrying away, and eachbring
an armful. The proposition was readily accededto;and, this done, they

repaired to their severalhomes, more than satisfiedwith the "fun of the
evening." And the next morning, when the wearywidow returned from
watching by the sick bed, and saw what was done, she was pleasantly
surprised; and afterwards, when a neighbour (who had, unobserved,
witnessedthe labours of the boys) told her how it was done, her fervent
invocation, God bless the boys!" was of itself, if they could have heard it,
reward enough.
For Christ's sake
C. H. Spurgeon.
This is the greatargument of awakenedsinners, when they seek mercyat
God's hands.
I. GOD'S ARGUMENT FOR MERCY. He forgives us "for Christ's sake."
1. Let us considerthe force of this motive by which God is moved to forgive
sinners.(1)The first thing which will move us to do anything for another's
sake is his person, with its various additions of position and character. The
excellence ofa man's person has often moved others to high enthusiasm, to the
spending of their lives; ay, to the endurance of cruel deaths for his sake. In the
day of battle, if the advancing column waveredfor a single moment,
Napoleon's presencemade every man a hero. When Alexander led the van,
there was not a man in all the Macedonianranks who would have hesitatedto
lose his life in following him. For David's sake the three mighties broke
through the host, at imminent peril of their lives, to bring him waterfrom the
well of Bethlehem. Some men have a charm about them which enthralls the
souls of other men, who are fascinatedby them and count it their highest
delight to do them honour. How shall I, in a fitting manner, lead you to
contemplate the personof our Lord Jesus Christ, seeing that His charms as
far exceedallhuman attractions as the sun outshines the stars! Yet this much
I will be bold to say, that tie is so glorious that even the God of heavenmay
well consentto do ten thousand things for His sake. He is Almighty God, and
at the same time all-perfectMan. In the surpassing majesty of His personlies

a part of the force of the plea.(2)A far greaterpowerlies in near and dear
relationship. The mother, whose sonhad been many years at sea, pined for
him with all a mother's fondness. She was a widow, and her heart had but this
one objectleft. One day there came to the cottage doora raggedsailor. He was
limping on a crutch, and seeking alms. He had been asking at severalhouses
for a widow of such-and-such a name. He had now found her out. She was
glad to see a sailor, for never since her son had gone to sea had she turned one
awayfrom her door, for her son's sake. The presentvisitor told her that he
had servedin the same ship with her beloved boy; that they had been wrecked
togetherand castupon a barren shore; that her son had died in his arms, and
that he had chargedhim with his dying breath to take his Bible to his mother
— she would know by that sign that it was her son — and to charge her to
receive his comrade affectionatelyand kindly for her son's sake. You may well
conceive how the bestof the house was set before the stranger. He was but a
common sailor; there was nothing in him to recommend him. His weather-
beaten cheekstold of service, but it was not service renderedto her; he had no
claim on her, and yet there was bed and board, and the widow's hearth for
him. Why? Becauseshe seemedto see in his eyes the picture of her son — and
that Book, the sure tokenof goodfaith, opened her heart and her house to the
stranger. Relationshipwill frequently do far more than the mere excellence of
the person. Our God had but one begottenSon, and that Son the darling of
His bosom. Oh, how the Fatherloved Him.(3) The force of the words, "For
Christ's sake,"must be found deeperstill, namely, in the worthiness of the
person and of his acts. Many peerageshave been createdin this realm which
descendfrom generationto generation, with large estates, the gift of a
generous nation, and why? Because this nation has receivedsome signal
benefits from one man and has been content to ennoble his heirs foreverfor
his sake.I do not think there was any error committed when Marlborough or
Wellington were lifted to the peerage;having savedtheir country in war, it
was right that they should be honoured in peace;and when, for the sake of the
parents, perpetual estates were entailedupon their descendants, andhonours
in perpetuity conferredupon their sons, it was only acting according to the
laws of gratitude. Let as bethink ourselves of what Jesus has done, and let us
understand how strong must be that plea — "for Jesus'sake."(4)If any
stipulation has been made, then the terms, "for His sake," become more

forcible, because theyare backedby engagements,promises, covenants.(5)It
tends very much to strengthenthe plea "for Christ's sake,"if it be well known
that it is the desire of the personthat the boon should be granted, and if,
especially, that desire has been and is earnestlyexpressed. No, beloved, if I
anxiously ask for mercy, Christ has askedfor mercy for me long ago. There is
never a blessing for which a believer pleads, but Christ pleads for it too;for
"He ever liveth to make intercessionfor us."
2. Pausing a minute, let us enumerate some few other qualifications of this
plea by way of comfort to trembling seekers.(1)This motive, we may observe,
is with God a standing motive; it cannot change.(2)Remember, again, that
this is a mighty reason. It is not merely a reasonwhy God should forgive little
sins, or else it would be a slur upon Christ, as though He deservedbut little.(3)
Then, brethren, it is a most clearand satisfactory, Iwas about to say, most
reasonable reason, a motive which appeals to your own common sense. Can
you not already see how Godcan be gracious to you for Christ's sake? We
have heard of persons who have given money to beggars, to the poor; not
because they deservedit, but because they would commemorate some
deserving friend. On a certain day in the year our Horticultural Gardens are
opened to the public, free. Why, why should they be openedfree? What has
the public done? Nothing. They receive the boon in commemorationof the
goodPrince Albert. Is not that a sensible reason? Yes. Every day in the year
the gates ofheaven are opened to sinners free. Why? ForJesus Christ's sake.
Is it not a most fitting reason? If God would glorify His Son, how could He do
better than by saying, "Forthe sake ofMy dear Son, setthe pearly gates of
heaven wide open, and admit His chosenones."(4)This is the only motive
which can ever move the heart of God.
II. THE BELIEVER'S GREAT MOTIVE FOR SERVICE.
1. We begin with a few hints as to what service is expectedof us.(1) One of the
first things which every Christian should feel bound to do "for Christ's sake"
is to avenge His death. "Avenge His death," says one, "upon whom?" Upon
His murderers. And who were they? Our sins! our sins!(2) Then, next, the
Christian is expectedto exalt his Master's name, and to do much to honour
His memory, for Christ's sake. Youremember that queen, who, when her

husband died, thought she could never honour him too much, and built a
tomb so famous, that though it was only named from him, it remains, to this
day, the name of every splendid memorial — the mausoleum. Now let us feel
that we cannot erectanything too famous for the honour of Christ — that our
life will be wellspent in making His name famous. Let us pile up the unhewn
stones of goodness, self-denial, kindness, virtue, grace;let us lay these one
upon another, and build up a memorial for Jesus Christ, so that whosoever
passes us by, may know that we have been with Jesus, and have learned of
Him.(3) And above all, "for Jesus'sake" shouldbe a motive to fill us with
intense sympathy with Him. He has many sheep, and some of them are
wandering; let us go after them, my brethren, for the Shepherd's sake.
2. A few words, lastly, by way of exhortation on this point. Clearas the sound
of a trumpet startling men from slumber, and bewitching as the sound of
martial music to the soldier when he marches to the conflict, ought to be the
matchless melody of this word. Review, my brethren, the heroic struggles of
the Lord's people, and here we turn to the brightest page of the world's
annals! Think of the suffering of God's people through the Maccabeanwar!
How marvellous was their courage whenAntiochus Epiphanes took the
feeblestamong the Jews to constrain them to break the law, and found himself
weak as waterbefore their dauntless resolve. Agedwomen and feeble children
overcame the tyrant. Their tongues were torn out; they were sawnasunder;
they were broiled on the fire; they were pierced with knives; but no kind of
torture could subdue the indomitable spirit of God's chosenpeople. Think of
the Christian heroism of the first centuries;remember Blandina tossedupon
the horns of bulls and setin a red-hot iron chair; think of the martyrs given
up to the lions in the amphitheatre, amidst the revilings of the Roman mob;
draggedto their death at the heels of wild horses, or, like Marcus Arethusa,
smearedwith honey and stung to death by bees; and yet in which case did the
enemy triumph? In none! They were more than conquerors through Him that
loved them! And why? Becausethey did it all "for Christ's sake," andChrist's
sake alone. Think of the cruelty which stained the snows of the Switzer's Alps,
and the grass of Piedmont's Valleys, blood red with the murdered Waldenses
and Albigenses, and honour the heroism of those who, in their deaths, counted
not their lives dear to them "for Christ's sake."Walk this afternoonto your

own Smithfield, and stand upon the sacredspotwhere the martyrs leaped into
their chariot of fire, leaving their ashes on the ground, "for Jesus'sake."In
Edinburgh, stand on the well knownstones consecratedwith covenanting
gore, where the axe and the hangman setfree the spirits of men who rejoiced
to suffer for Christ's sake. Rememberthose fugitives "for Christ's sake,"
meeting in the glens and crags ofScotia's everyhill, "for Christ's sake." They
were daunted by nothing — they dared everything "for Christ's sake."Think,
too, of what missionaries have done "for Christ's sake."With no weaponbut
the Bible, they have landed among cannibals, and have subdued them to the
powerof the gospel;with no hope of gain, except in the reward which the
Lord has reservedfor every faithful one, they have gone where the most
enterprizing trader dared not go, passedthrough barriers impenetrable to the
courage ofmen who sought after gold, but to be pierced by men who sought
after souls.
(C. H. Spurgeon.)
Forgivenessmade easy
C. H. Spurgeon.
The heathen moralists, when they wished to teachvirtue, could not point to
the example of their gods, for, according to their mythologists, the gods were a
compound of every imaginable, and, I had almostsaid, unimaginable, vice.
Many of the classic deities surpassedthe worst of men in their crimes: they
were as much greaterin iniquity as they were supposedto be superior in
power.
I. The first word to think about is, "FOR CHRIST'S SAKE." We use these
words very often; but probably we have never thought of their force, and even
at this time we cannot bring forth the whole of their meaning. What does it
mean?
1. It means, surely, first, for the sake ofthe great atonementwhich Christ has
offered.

2. God has forgiven us because ofthe representative characterof Christ. God
for Christ's sake has acceptedus in Him, has forgiven us in Him, and looks
upon us with love infinite and changelessin Him.
3. Now go a little further. When we read, "for Christ's sake,"it surely means
for the deep love which the Fatherbears Him.
4. God forgives sin for the sake ofglorifying Christ. Christ took the shame
that He might magnify His Father, and now His Father delights to magnify
Him by blotting out the sin.
II. WHAT IT IS THAT HAS BEEN DONE FOR US, FOR CHRIST'S SAKE.
"God, for Christ's sake, hath forgiven you."
1. Pardonis not a prize to be run for, but a blessing receivedat the first step
of the race.
2. This forgiveness is continuous.
3. It is most free.
4. It is full.
5. Eternal. God will never rake up our past offences, anda secondtime impute
them.
6. Divine. There is such a truth, reality, and emphasis in the pardon of God as
you cannever find in the pardon of man; for though a man should forgive all
you have done againsthim, yet it is more than you could expectthat he should
quite forget it; but the Lord says, "Theirsins and iniquities will I remember
no more forever." If a man has played you false, although you have forgiven
him, you are not likely to trust him again. But see how the Lord deals with His
people, e.g., Peter, Paul.
III. A POINT OF PRACTICE. "Forgiving one another, even as God for
Christ's sake hath forgiven you." Now, observe how the apostle puts it. Does
he say "forgiving another"? No, that is not the text, if you look at it. It is
"forgiving one another." One another! Ah, then that means that if you have to
forgive today, it is very likely that you will yourself need to be forgiven

tomorrow, for it is "forgiving one another." It is turn and turn about, a
mutual operation, a cooperative service.
(C. H. Spurgeon.)
A forgiving spirit
J. Eadie, D. D.
God's pardon of sinners is full and free and irreversible, all sin forgiven —
forgiven, not because we deserve it; forgiven, every day of our lives; and,
when once forgiven never againto rise up and condemn us. Now, because God
has pardoned us, we should cherish a forgiving spirit, and be as ready to
pardon others as He has been to remit our trespasses.His example at once
enjoins imitation, and furnishes the pattern. And thus the offences ofothers
are to be pardoned by us fully, without retaining a grudge; and freely, without
any exorbitant equivalent; and when pardoned, they are not to be rakedout
of oblivion, and againmade the theme of collisionand quarrel. According to
the imagery of our Lord's parable, our sins toward God are weighty as
talents, nay, weighty and numerous as ten thousand talents; while the offences
of our fellows towardourselves are trivial as pence, nay, as trivial and few as a
hundred pence. If the master forgive the servant so far beneath him such an
immense amount, will not the forgiven servant be prompted by the generous
example to absolve his ownfellow servant and equal from his paltry debt?
(Matthew 18:23-35). In fine, as God in Christ forgives sin, so believers in
Christ, feeling their union to Him, breathing His Spirit, and doing homage to
His law of love, learn to forgive one another.
(J. Eadie, D. D.)
The forgiveness ofGod
H. R. Story, D. D.

The literal meaning of the words of the text in the original is, "as God, in
Christ, hath forgiven you." This is exactly what they say, and this gives us the
right idea of the forgiveness ofGod, of God revealing Himself in Christ. Now,
God's forgiveness in Christ does not stand alone;but must be a part of that
whole revelation of God which we have in Christ. Christ came to reveal God's
fatherhood, God's love, God's righteousness,God's forgiveness — all as parts
of one greatwhole, and all for the one high purpose of reconciling men to
God, of bringing back to Him in love and faith those who had sinned against
Him. In eachpart of the whole there is the reconciling element, which gives its
characterto the whole. In eachthere is something, the knowledge ofwhich
should bring us to God in love and trust. And this in forgiveness canonly be
its freeness and fulness. This characterpervades all that Christ teaches us
about forgiveness in His spokenwords:it pervades all that He exemplified in
His own deeds, down to that lasthour when He said, with His failing breath,
"Father, forgive them, for they know not what they do." What is the objectof
all forgiveness? It is not to smoothover the sin, and make it of little account. It
is not to remove the natural penalty or consequence from the sin, so that you
may sin and yet not suffer. It is to gain the sinner; to win him back from evil
to good, from the devil to God. It is for this end God forgives — forgives
because ofHis eternaldesire to save men from sin, and lead them to holiness.
His forgiveness is not a new power or new aspectofcharacter, evokedin Him
by His Son's life or death or sacrifice. It is an eternal element of His Divine
nature, revealing itself to us, through Christ, in whom all His will for our
salvationwas revealed. To anyone capable of amendment of life, in whom the
powers of the endless life are not quenched, nothing can appealso strongly,
nothing can exert so quickening an influence, as the consciousnessofbeing
freely forgiven for past errors, as the knowledge thatthese at leastare not
kept up as a barrier betweenhim and the Fatherto whom he would fain
return. Let us lay hold of this free and full forgiveness, brethren. Let us not be
occupiedwith the mere selfishanxiety to be delivered from the penalty of our
sin; but let us rather be filled with the earnesthope to be reconciledto our
Father, againstwhom we have trespassed;and, through the consciousnessof
His goodwilltowards us, to be animated with such gratitude, love, and trust,
as shall strengthen us againstall temptation, and restrain us from all
transgression.

(H. R. Story, D. D.)
Forgiving one another
J. Vaughan, M. A.
"Kindness" and "forgiveness" maybe, and often are, natural virtues. But you
at once take them out of the natural, and elevate them into the spiritual — you
Christianize them, and the old commandment becomes the new — when you
make this both the reasonofthe exercise and the measure of the degree — "as
God in Christ hath forgiven you." Now take care that you read this verse
aright. I have often heard it quoted — I have read it often in books — "as
God for Christ's sake will forgive you." But that is not the basis from which
the apostle's argumenthere, and his argument everywhere, springs. "Evenas
God for Christ's sake hath forgiven you." So that if you are not a "forgiven"
man, the argument drops. How cana machine go, if you take out the
mainspring? How can love in the heart of a man move aright, without its
motive power? And what motive powercan move a man to bear all he has to
bear, and to do all he has to do, in such a world as this, but love? And where is
love if you are not forgiven?" Nobody really knows Godtill he is "forgiven";
and how shall a man practise love till he knows God? Is not all love, God?
Here, then, we take our beginning. As a mathematician claims a certainfirst
principle, and assumes it is granted, and calls it his axiom, so we make it our
axiom, "You are forgiven." I cannot carry on my reasoning a single step
without that. Now, in the characterofthis "forgiveness" — which is the
elementary principle of all religion — there are three points, which I would
ask you to look at in detail.
1. It was originating. I mean, it was not you went forth to it; but it went forth
to you. It was ready before you thought of it. It was ready before you were
born. It soughtyou. At the best, you can do nothing but acceptit.
2. It is universal. It cannot, in the nature of things, be partial. I mean, there is
no such thing as being "forgiven" for one sin, while, at the same time, you are
not "forgiven" for another sin. It is all or none. The blood of Christ never

washes one sin out. The robe of Christ never covers one part of a man.
Everything is "forgiven."
3. The "forgiveness"is absolute. There is not a vestige of displeasure. There is
no resurrection of "forgiven" sins. They shall never be mentioned any more.
They are "castinto the depths of the sea." O brethren! what an atmosphere of
love we ought all to be living in, as many of you as know Christ. What a
practicalrule and measure we have, by which to draw our line, every day, into
thousands of little acts and thoughts. It is simply this — "How did God act to
me, when He stoodin a corresponding relation to me?" But I ask, Is any one
of us living up to that standard? I think not. Therefore let us now look at our
measurement. "You see there are three things God tells us to be: kind; tender-
hearted; forgiving. I am not sure that I know the exactdistinction which is
intended betweenthose three words;but, I think it is something like this: —
"Kindness," is an affectionate feeling, always going out into action. The Greek
word used has something o! "using" or "serving" in it. A "tender heart," is a
soft, impressible state, which predisposes to think and actkindly. And
"forgiveness"is that loving spirit, which, preferring to suffer rather than to
pain, sees no fault in another because it is so conscious ofits own. It is
important to notice that the "tenderheart" is placed between"kindness" and
"forgiveness"— the keystone ofthe little sacredarch. Everything depends
upon it — a soft, "tender" state of "heart." NeedI remind you, that
everything in the world, every day, is tending to brush off the bloom, and
leave the substance underneath hardened? But whoeverwishes to be a real
Christian must, at all times, and in all places, be jealouslywatchful to keephis
heart "tender." The greatbusiness of life, it seems to me, is to keepthe heart
"tender." But how is it that we are not all "kind," "tender," and "forgiving"?
There are many causes;but they resolve themselves into one — pride! pride!
(J. Vaughan, M. A.)
Forgiveness, forChrist's sake
"What greatmatter," said a heathen tyrant to a Christian while he was
beating him almostto death — "What greatmatter did Christ everdo for

you?" "Even this," answeredthe Christian, "that I can forgive you, though
you use me so cruelly."
The necessityofa forgiving spirit
Preacher's Lantern.
In the Middle Ages, when the lords and knights were always at war with each
other, one of them resolvedto revenge himself on a neighbour who had
offended him. It chancedthat, on the very evening when he had made this
resolution, he heard that his enemy was to pass near his castle, with only a
very few men with him. It was a goodopportunity to take his revenge, and he
determined not to let it pass. He spoke of his plan in the presence of his
chaplain, who tried in vain to persuade him to give it up. The goodman said a
greatdeal to the duke about the sin of what he was going to do, but in vain. At
length, seeing that all his words had no effect, he said, "My lord, since I
cannot persuade yon to give up this plan of yours, you will at leastcome with
me to the chapel, that we may pray togetherbefore you go?" The duke
consented, and the chaplain and he kneeledtogetherin prayer. Then the
mercy-loving Christian said to the revengeful warrior, "Will you repeatafter
me, sentence by sentence, the prayer which our Lord Jesus Christ Himself
taught to His disciples?...Iwill do it," replied the duke. He did it accordingly.
The chaplain said a sentence, andthe duke repeatedit, till he came to the
petition, "Forgive us our trespasses as we forgive them that trespass against
us." There the duke was silent. "My lord duke, you are silent," said the
chaplain. "Will you be so good as to continue to repeat the words after me, if
you dare to do so: 'Forgive us our trespasses as we forgive them that trespass
againstus'?" "I cannot," replied the duke. "Well, God cannot forgive you, for
He has said so. He Himself has given us this prayer. Therefore you must either
give up your revenge or give up saying this prayer; for to ask Godto pardon
you as you pardon others is to ask Him to take vengeance onyou for all your
sins. Go now, my lord, and meet your victim. Godwill meet you at the great
day of judgment." The iron will of the duke was broken. "No," saidhe; "I will
finish my prayer. My God, my Father, pardon me; forgive me as I desire to

forgive him who has offended me; 'lead me not into temptation, but deliver
me from evil.'" "Amen," said the chaplain. "Amen," repeatedthe duke, who
now understood the Lord's Prayer better than he had ever done before, since
he had learned to apply it to himself.
(Preacher's Lantern.)
Powerof forgiveness
J. Pulsford.
Some years ago a missionary was preaching in a chapelto a crowd of idol-
loving Hindoos. He had not proceededfar in his sermon when he was
interrupted by a strong native, who went behind the desk, intending to knock
him down with his stick. Happily the blow aimed at the minister fell on his
shoulder, and did him little, if any, injury. The congregationof hearers were,
however, very angry with the offender, and they seizedhim at the very
moment he was attempting to escape. "Now, whatshall I do with him?" said
the missionaryto the people. "Give him a goodbeating," answeredsome. "I
cannot do that," said he. "Sendhim to the judge," cried others, "and he will
receive two years' hard labour on the road." "I cannotfollow your advice,"
said the missionary again, "and I will tell you why. My religion commands me
to love my enemies, and to do goodto them who injure me." Then turning to
the man, he said, "I forgive you from my heart; but never forgetthat you owe
your escape from punishment to that Jesus whomyou persecutedin me." The
effectof this scene upon the Hindoos was most impressive. They wonderedat
it, and, unable any longerto keepsilence, sprang on their feetand shouted,
"Victory to Jesus Christ! Victory to Jesus Christi"
(J. Pulsford.)
Complete forgiveness
It was said of Archbishop Cranmer, that the way to have him as one's friend
was to do him an unkindness.

Conquered forgiveness
H. T. Williams., Life of Wesley.
Samuel Harris, of Virginia, shortly after he had begun to preach, was
informed by one of his debtors that he did not intend paying him the debt
owed"unless he sued him." Harris left the man's presence meditating. "What
shall I do?" said he, for he badly wanted the money. "MustI leave preaching
and attend to a vexatious lawsuit. Perhaps a thousand souls may perish in the
meantime." He turned aside into a woodand soughtguidance in prayer.
Rising from his knees, he resolvedto hold the man no longera debtor, and at
once wrote out a receipt in full, which he sent by a servant. Shortly after the
man met him, and demanded what he meant. "I mean," said Harris, "just
what I wrote." "Butyou know I never paid you," replied the debtor. "True,"
Harris answered;"and I know you said that you never would unless I sued.
But, sir, I sued you at the court of heaven, and Christ has enteredbail for you;
I have therefore given you a discharge." "ButI insist matters shall not be left
so," saidthe man. "I am well satisfied," replied the other; "Jesus willnot fail
me. I leave you to settle the accountwith Him at another day. Farewell!" This
operatedso effectually on the man's consciencethat in a few days he came and
paid the debt.
(H. T. Williams.)JohnWesleyhad a misunderstanding with his travelling
companion, JosephBradford, which resulted in his saying overnight that they
must part. In the morning Wesleyinquired of him, "Will you ask my
pardon?" "No," saidBradbury. "Then I will ask yours," said the great
preacher. This broke Bradbury down, who melted under the speechand wept
like a child.
(Life of Wesley.)
A Christian's forgiveness

After the death of Archbishop Tillotson a bundle of libels was found among
his papers, on which he had written — "These are libels; I pray God forgive
the authors, as I do."
Forgivenessand restoration
Henry Varley.
I call to mind an occasionwhen the son of a Christian man was guilty of an act
of disobedience in the home. Hearing of it, the father quietly but firmly said,
"Son, I am pained beyond measure at your conduct." "How well," said that
father, "I remember his return from schoolat mid-day, his quiet knock at the
study door, his clear tremulous utterance, 'Father, I am so ashamed of myself
by reasonof my conduct this morning.' Refuse to restore him!" said that
father. "Unhesitatingly I confess that I never loved my boy more than at that
moment, nor did I ever more readily implant the kiss of forgiveness than at
that instant. Refuse to restore him: disownhim, have him leave the house,
take another name, saythat he had no place in the family — not my child!"
What blasphemy againsthumanity is this! And shall we dare to attribute such
conduct to the Holy Fatherin heaven, "who spared not His own Son, but
freely delivered Him up for us all?"
(Henry Varley.)
Powerof kindness
I have read that one of Dr. Guthrie's admirers was an old Scotchjudge, who
contributed a large sum to build a new church. But when the doctor left the
EstablishedChurch, with the Free Church party, the judge was so much
displeasedthat he ceasedto callon him, and even refused to recognize him in
the street. Twice the gooddoctor lifted his hat on meeting, but the judge gave
no sign of recognition. The doctorsaid cheerily to himself, "One more lifting
of the hat, my lord, and then we are quits." One day a womancalled at Dr.
Guthrie's, begging for a seatin his church. The doctor said it was impossible

to obtain one; all were engaged, and more than a score ofapplicants were
waiting for a vacancy. She pleaded hard, but he saw no wayto help her. At
length she mentioned that she was housekeeperfor Judge . "Thatchanges the
case,"saidthe doctor. "I would like to do him a favour for all his kindness to
me in past days. You shall have a seat in my own pew." The woman left, after
a profusion of thanks. The next morning there was a knock atthe study door,
and the judge entered. He came to thank the doctorfor the kindness to his
housekeepers afterhis own shabby behaviour, and to beg pardon for his
foolish anger.
COMMENTARIES
Ellicott's Commentary for English Readers
(32) Kind . . . tenderhearted.—“Kindness” is gentlenessin bearing with wrong
(Luke 6:35; Romans 11:22;Ephesians 2:7; 1Peter2:3). “Tenderheartedness”
(see 1Peter3:8) is more positive warmth of sympathy and love. Both issue in
free “forgiveness,”afterthe model of the universal and unfailing forgiveness
“of Godin Christ” to us—the only model we dare to follow, suggestedby our
Saviour Himself in the Lord’s Prayer, and expressly enjoined in Luke 6:36. It
is a forgiveness whichin us, as in Him, does not imply condonationof evil, or
even the withholding of needful chastisement, but which absolutelyignores
self, conquers man’s selfish anger, and knows no limit, even up to “seventy
times seven.”
Matthew Henry's Concise Commentary
4:29-32 Filthy words proceedfrom corruption in the speaker, and they
corrupt the minds and manners of those who hear them: Christians should

beware of all such discourse. It is the duty of Christians to seek, by the
blessing of God, to bring persons to think seriously, and to encourageand
warn believers by their conversation. Be ye kind one to another. This sets
forth the principle of love in the heart, and the outward expressionof it, in a
humble, courteous behaviour. Mark how God's forgiveness causes us to
forgive. God forgives us, though we had no cause to sin againsthim. We must
forgive, as he has forgiven us. All lying, and corrupt communications, that stir
up evil desires and lusts, grieve the Spirit of God. Corrupt passions of
bitterness, wrath, anger, clamour, evil-speaking, and malice, grieve the Holy
Spirit. Provoke not the holy, blessedSpirit of God to withdraw his presence
and his gracious influences. The body will be redeemedfrom the powerof the
grave at the resurrectionday. Whereverthat blessed Spirit dwells as a
Sanctifier, he is the earnestof all the joys and glories ofthat redemption day;
and we should be undone, should God take awayhis Holy Spirit from us.
Barnes'Notes on the Bible
And be ye kind one to another - Benignant, mild, courteous, "polite" -
χρηστοὶ chrēstoi. 1 Peter 3:8. Christianity produces true courteousness, or
politeness. It does not make one rough, crabby, or sour; nor does it dispose its
followers to violate the proper rules of socialcontact. The secretoftrue
politeness is "benevolence,"ora desire to make others happy; and a Christian
should be the most polite of people. There is no religion in a sour,
misanthropic temper; none in rudeness, stiffness, and repulsiveness;none in
violating the rules of goodbreeding. There is a hollow-heartedpoliteness,
indeed, which the Christian is not to aim at or copy. His politeness is to be
basedon "kindness;" Colossians 3:12. His courtesyis to be the result of love,
good-will, and a desire of the happiness of all others; and this will prompt to
the kind of conduct that will render his conversation. with others agreeable
and profitable.
Tender-hearted- Having a heart disposedto pity and compassion, and
especiallydisposedto show kindness to the faults of erring brethren; for so the
connectiondemands.
Forgiving one another - see the notes on Matthew 6:12.

As God for Christ's sake hath forgiven you - As God, on accountof what
Christ has suffered and done, has pardoned you. He has done it:
(1) "freely" - without merit on your part - when we were confessedlyin the
wrong.
(2) "fully;" he has forgiven "every" offence.
(3) "Liberally;" he has forgiven "many" offences, forour sins have been
innumerable.
This is to be the rule which we are to observe in forgiving others. We are to do
it "freely, fully, liberally." The forgiveness is to be entire, cordial, constant.
We are not to "rake up" old offences, andcharge them againupon them; we
are to treat them as though they had not offended, for so God treats us Learn:
(1) That the forgiveness ofan offending brother is a duty which we are not at
liberty to neglect.
(2) the peace and happiness of the church depend on it. All are liable to offend
their brethren, as all are liable to offend God; all need forgiveness ofone
another, as we all need it of God.
(3) there is no danger of carrying it too far. Let the rule be observed, "As God
has forgiven you, so do you forgive others." Let a man recollecthis own sins
and follies;let him look overhis life, and see how often he has offended God;
let him remember that all has been forgiven; and then, fresh with this feeling,
let him go and meet an offending brother, and say, "My brother, I forgive
you. I do it frankly, fully, wholly. So Christ has forgiven me; so I forgive you.
The offence shall be no more remembered. It shall not be referred to in our
contactto harrow up your feelings;it shall not diminish my love for you; it
shall not prevent my uniting with you in doing good. Christ treats me, a poor
sinner, as a friend; and so I will treat you."
Jamieson-Fausset-BrownBible Commentary
32. (Lu 7:42; Col 3:12).

even as—Godhath shown Himself "kind, tender-hearted, and forgiving to
you"; it is but just that you in turn shall be so to your fellow men, who have
not erred againstyou in the degree that you have erred againstGod (Mt
18:33).
God for Christ's sake—ratheras Greek, "Godin Christ" (2Co 5:19). It is in
Christ that God vouchsafes forgivenessto us. It costGod the death of His Son,
as man, to forgive us. It costs us nothing to forgive our fellow man.
hath forgiven—rather as Greek, "forgaveyou." God has, once for all,
forgiven sin in Christ, as a past historical fact.
Matthew Poole's Commentary
And be ye kind; sweet, amiable, facile in words and conversation, Luke 6:35.
Tender-hearted;merciful, quickly moved to compassion:so we have bowels of
mercies, Colossians 3:12.
Forgiving one another, even as God for Christ’s sake hath forgiven you; be
placable, and ready to forgive, therein resembling God, who for Christ’s sake
hath forgiven you more than you canforgive to one another.
Gill's Exposition of the Entire Bible
And be ye kind one to another,.... Good, affable, courteous;which appears in
looks, words, and actions;by looking pleasantlyon eachother, speaking
kindly to one another, and mutually doing every goodoffice that lies in their
way, and in their power:
tender hearted: which is opposedto a being hard hearted to them that are in
distress, and close at hand to the needy; to cruelty and severity to such who
are subjectto them, or have injured them; and to a rigid and censorious spirit
to them that are fallen:

forgiving one another, even as God for Christ's sake hath forgiven you;
whateveroffences are given, or injuries done by the saints one to another, and
so far as they are committed againstthem, they should forgive, and should
pray to God for one another, that he would manifest his forgiveness ofthem,
as committed againsthim; and this should be done in like manner as God
forgives in Christ, and for his sake;that is, fully and freely, and from their
hearts; and so as to forget the offences, and not to upbraid them with them
hereafter;yea, they should forgive them before they repent, and without
asking for it, and that for Christ's sake, andbecause they are members of his:
the Complutensian edition reads, "even as Christ hath forgiven us": the
Arabic versionalso reads us, and so some copies:the words may be rendered,
"giving freely to one another, even as God in Christ has given freely to you";
saints should give freely to one another, for outward support, where it is
needful; and should impart spiritual gifts and experience for inward comfort,
where it is wanted, and as they have ability; and that from this consideration,
that all they have, whether in temporals or spirituals, is freely given by God in
Christ, and for his sake;with whom he freely gives them all things; in whom
he has given them grace, and blessedthem with all spiritual blessings;as
peace, pardon, righteousness, andeternal life.
Geneva Study Bible
And be ye kind one to another, tenderhearted, forgiving one another, {19}
even as God for Christ's sake hath forgiven you.
(19) An argument takenfrom the example of Christ, most grave and strong,
both for the pardoning of those injuries which have been done to us by our
greatestenemies, andmuch more for having considerationof the miserable,
and using moderation and gentle behaviour towards all men.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Ephesians 4:32. γίνεσθε δὲ εἰς ἀλλήλους χρηστοί:but become ye kind one to
another. The δέ is omitted by [478], k, 177, Clem., etc., while οὖν is substituted
for it in [479]1[480], 114. It is bracketedby WH and by Tr marg., and is

omitted by [481]. But it is quite in place, having its combined connecting and
opposing force; cf. on Ephesians 4:15 above. γίνεσθε (not ἐστέ), = “become
ye,” or “show yourselves,”ratherthan “be ye”. The idea is that they had to
abandon one mental condition and make their way, beginning there and then,
into its opposite. χρηστοί, = kind, benignant, used of God (Luke 6:35; Romans
2:4; 1 Peter2:3), but here (its only occurrence in the Epistles)of ηνη—
εὔσπλαγχνοι:tender-hearted. There could be no better rendering. In
Colossians 3:12 the same disposition is expressedby σπλάγχνα οἰκτιρμοῦ. It is
only in Scripture and in eccles. Greekthat the adject. conveys the idea of
compassion(Pray. of Manass., 7;Test. XII. Patr., Test. Zab., § 9).—
χαριζόμενοι ἑαυτοῖς:forgiving eachother. Partic. co-ordinate with the
χρηστοί, εὔσπλαγχνοι, denoting one specialform in which the kindness and
tender-heartedness were to show themselves. χαρίζομαι means eitherto give
graciously(Luke 7:21; Romans 8:32; Php 2:9, etc.), or to forgive (Luke 7:42; 2
Corinthians 2:7; 2 Corinthians 2:10; 2 Corinthians 12:13; Colossians 2:13;
Colossians 3:13). Some adopt the former sense here (Vulg., donantes; Eras.,
largientes). But the secondis more in harmony with the context. For the use of
ἑαυτοῖς as = ἀλλήλοις in classicalGreek(e.g., Soph., Antig., 145)see Kühner,
Greek Gram., ii., p. 497;Jelf, Greek Gram., § 54, 2. In the NT the same use
prevails (1 Corinthians 6:7; Colossians3:13;Colossians 3:16, etc.). The two
forms are often conjoined in the same paragraph or sentence, bothin classical
Greek (Xen., Mem., ii., 7, iii., 5, 16, etc.)and in the NT (as here, Colossians
3:13; 1 Peter4:8, etc.). If there is any distinction betweenthem, it is that the
idea of fellowship or corporate unity is more prominent in ἑαυτοῖς;cf. Blass,
Gram. of N. T. Greek, pp. 169, 170;Light. and Ell. on Colossians 3:13.—
καθὼς καὶ ὁ Θεὸς ἐν χριστῷ ἐχάρισατο ὑμῖν:even as also God in Christ
forgave you. καθὼς points to the Divine example; καὶ places the two instances,
the Divine and the human, over againsteachother; the reference and the
comparisonindicate the supreme reasonor motive for our fulfilment of the
injunction. ἐν χριστῷ is not “forChrist’s sake” (AV) or per Christum (Calv.),
but “in Christ” as in 2 Corinthians 5:19; the God who forgives being the God
who manifests Himself and acts in the suffering, reconciling Christ. The aor.
should be rendered did forgive with Wicl., Tynd., Gen., Bish., RV (not “hath
forgiven” as in AV, etc.), the point being the forgiveness effectedwhenChrist
died. The reading ὑμῖν, supported by [482][483][484][485], 37, Sah., Boh.,

Vulg., Goth., Eth., etc. is to be preferred on the whole to ἡμῖν which appears
in [486][487][488], 17, 47, Syr., Arm., etc., L gives ἡμῖν in text; TrWHRV
give it in margin.
[478]Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889
under the care of the Abbate Cozza-Luzi.
[479]Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by
Tischendorfin 1852.
[480]Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College,
Cambridge, edited by Scrivener in 1859. Its Greek text is almostidentical with
that of G, and it is therefore not cited save where it differs from that MS. Its
Latin version, f, presents the Vulgate text with some modifications.
[481]Codex Angelicus (sæc. ix.), at Rome, collatedby Tischendorfand others.
[482]Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile
type by its discoverer, Tischendorf, in 1862.
[483]Codex Alexandrinus (sæc. v.), at the British Museum, published in
photographic facsimile by Sir E. M. Thompson (1879).
[484]Codex Boernerianus (sæc. ix.), a Græco-LatinMS., at Dresden, edited
by Matthæi in 1791. Writtenby an Irish scribe, it once formed part of the
same volume as Codex Sangallensis(δ) of the Gospels. The Latin text, g, is
basedon the O.L. translation.

[485]Codex Porphyrianus (sæc. ix.), at St. Petersburg, collatedby
Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.
[486]Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by
Tischendorfin 1852.
[487]Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.
[488]Codex Angelicus (sæc. ix.), at Rome, collatedby Tischendorfand others.
Cambridge Bible for Schools andColleges
32. be] Lit., become;shew yourselves, in the actions and developments of life.
kind] The Gr. word (noun or adj.) occurs in similar contexts, Luke 6:35;
Romans 2:4; Romans 11:22 (“goodness”);2 Corinthians 6:6; Galatians 5:22;
Colossians 3:12. Its primitive meaning is “useful”; hence “helpful,” and so
“kindly.”—It is the original of “easy” in Matthew 11:30;the Lord’s “yoke” is
a real yoke, but instinct with the lovingkindness of Him who imposes it.
tender-hearted] The same Gr. word as in 1 Peter3:8 (A.V., “pitiful”). It
occurs nowhere else in N.T. Kind-hearted may perhaps be a better rendering,
as somewhatwider. The word carries the idea of the previous word a little
more into life and detail.
forgiving one another] Lit., “forgiving yourselves.” Usageandcommon sense
alike fully justify the rendering of A.V. and R.V. (which reads, somewhat
needlessly, “eachother”). The “yourselves,”as a grammaticalfact, indicates

the solidarity of the body within which the reciprocity takes place;though this
fine shade of meaning must not be exaggerated.
For a close parallelto the precept see Colossians 3:13. The holy duty of
heartfelt forgiveness, entire and unreserved, is prominent in the Lord’s
teaching;cp. especiallythe Lord’s Prayer (Matthew 6:12; Luke 11:4);
Matthew 18:21, &c. No duty is more readily ownedin the abstract, none more
repugnant to the will in many a case in the concrete. But the law of Christ
knows no exceptions, and grace is able to meet every demand for fulfilment.—
It is humbling and instructive to see here, as in the Lord’s Prayer, that the
abiding need for mutual forgiveness is assumed.
even as]The Divine pardon is at once supreme example and sacredmotive.
Cp. just below, ch. Ephesians 5:2.
God] The Father, “Fount of Deity,” and as such styled often simply God
where Christ is also and distinctively named (John 17:3; 2 Corinthians 5:19; 2
Corinthians 13:13; Judges 21). The Son has also Deity, but as in the Stream,
not in the Fountain. See Pearson, Onthe Creed, Art. 1.
for Christ’s sake]Lit. and better, in Christ. The reasonof pardon, and the
process ofit, are alike summed up “in Christ,” “in” Whom the Father reveals
Himself as God of Peace:“in” Whom resides the immediate atoning reasonof
Peace;and “in” Whom, by grace and faith, are the human objects of pardon,
“very members incorporate” ofHim Who is eternally the AcceptedOne of the
Father.—Cp. Ephesians 1:7.
hath forgiven] Lit., and better, did forgive;ideally and in covenant, “before
the world was”;historically, when the Sonwas acceptedand glorified as the

perfect Propitiation, raised from the dead; in individual experience, when
eachperson believed (Romans 5:1, &c.) It is important to observe how the
Apostle bids them deal with Divine forgiveness not as a hope but as a fact. Cp.
1 John 2:12.
you] There is considerable, but not preponderating, evidence for a reading
“us”. The question betweenthe two readings is not of practicalimportance.
Bengel's Gnomen
Ephesians 4:32. Ἐχαρίσατο, has forgiven) He has shownHimself kind,
merciful, forgiving.
Pulpit Commentary
Verse 32. - But be ye kind one to another, tender-hearted, forgiving one
another (opposedto bitterness, wrath, anger;Bengel). Kind (χρηστοί), sweet,
amiable in disposition, subduing all that is harsh and hasty, encouraging all
that is gentle and good;tender-hearted (εὔσπλαγχνοι), denoting a specially
compassionatefeeling, suchas may arise from the thought of the infirmities,
griefs, and miseries to which more or less all are subject; these emotional
conditions to bear the practical fruit of forgiveness, andthe forgiveness to be
mutual (χαριζόμενοι ἑαυτοῖς), as if under the feeling that what you give today
you require to ask tomorrow, net being too hard on the faults of others,
remembering that you have your own. Even as God in Christ also forgave
you. The A.V. rendering, "for Christ's sake," is objectionable everyway: it is
not literal; it omits the characteristic feature of the Epistle, "in Christ," losing
the force of the considerationthat the forgiveness was dispensedby the
Father, acting with or wholly one with the Son; and it gives a shade of
countenance to the greaterror that the Fatherpersonally was not disposed to
forgive till he was prevailed on to do so by the interposition of the Son. The
aorist, "forgave," is more literal and better than the perfect, "hath forgiven;"
it points to a definite time when forgiveness was bestowed, viz. the moment of
real belief in Christ, and hearty acceptanceofhis grace. The vague
atmosphere in which many envelop the question of their forgiveness is very

hurtful; it checks their thanksgivings, dulls their joy, quenches hope, and
dilutes the greatdynamic power of the gospel - the powerthat impels us to
forgive our brother, as well as to abound in the work of the Lord with a
tender conscience,the sense of forgiveness urges to the most full and hearty
doing of God's will; but when hypocrites, with searedconsciencesclaimto be
forgiven, they stealwhat is not their own, and become more abandoned to
wickedness.
Vincent's Word Studies
Be ye (γίνεσθε)
Lit., become, as following the putting away of anger, etc.
Kind (χρηστοί)
See on easy, Matthew 11:30;see on gracious, 1 Peter2:3.
Eachother (ἑαυτοῖς)
Lit., yourselves. See onColossians3:13. "Doing as a body for yourselves that
which God did once for you all" (Alford).
PRECEPT AUSTIN RESOURCES
Ephesians 4:32 Commentary
Ephesians 4 Resources
Updated: Tue, 05/15/2018 -18:04 By admin

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Ephesians 4:32 Be kind to one another, tender-hearted, forgiving eachother,
just as God in Christ also has forgiven you (NASB: Lockman)
Greek:ginesthe (2PPMM)[de] eis allelous chrestoi, eusplagchnoi,
charizomenoi (PMPMPN)heautois kathos kaio theos en Christo echarisato
(3SAMI) humin
Amplified: And become useful and helpful and kind to one another,
tenderhearted (compassionate, understanding, loving-hearted), forgiving one
another [readily and freely], as God in Christ forgave you. (Amplified Bible -
Lockman)
Barclay:Show yourselves kind to one another, merciful, forgiving one
another, as God in Christ forgave you.
NLT: Instead, be kind to eachother, tenderhearted, forgiving one another,
just as God through Christ has forgiven you. (NLT - Tyndale House)
Phillips: Be kind to eachother, be understanding. Be as ready to forgive
others as God for Christ's sake has forgiven you. (Phillips: Touchstone)
Wuest: And be becoming kind to one another, tenderhearted, forgiving each
other even as and just as also God in Christ forgave you.
Young's Literal: On the contrary learn to be kind to one another, tender-
hearted, forgiving one another, just as God in Christ has also forgiven you.
BE KIND TO ONE ANOTHER:ginesthe (2PPMM)[de] eis allelous chrestoi:
Ruth 2:20; Ps 112:4,5,9;Proverbs 19:22; Isaiah57:1; Luke 6:35; Acts 28:2;
Romans 12:10; 1Corinthians 13:4; 2Corinthians 2:10; 6:6; Colossians 3:12,13;
2Peter1:7
Ephesians 4 Resources -Multiple Sermons and Commentaries
Ephesians 4:17-32 Solving Conflicts - Steven Cole

Ephesians 4:28-32 - Wayne Barber
Ephesians 4:28-29:A Brand New Way of Life - 4 - Wayne Barber
Ephesians 4:25-32:Principles of New Life - Study Guide - John MacArthur
FROM NATURAL VICES
TO SUPERNATURALVIRTUES
John MacArthur aptly entitles this passage"fromnatural vices to
supernatural virtues".
Be (1096)(ginomai) means to bring into existence or to become. This is an
interesting picture - bringing kindness to one another into existence!What
must it have been like before the gospel!Expositors Greek Testamentsays
that the idea of the verb be (ginomai) "is that they had to abandon one mental
condition and make their way, beginning there and then, into its opposite."
The present imperative calls for this to now be their new lifestyle! Keep on
becoming kind, etc. The middle voice calls for the subject to initiate the action
and participate in the results or effects thereof. The idea is keepon becoming.
Paul is not calling for an "arrival" in this life but for a lifelong process, a
journey toward greaterand greater Christlike behavior.
Phillips puts it this waynoting that Kenneth Wuesttranslates it "be becoming
kind. We might not be able to achieve the kind of total revolution of inner
disposition demanded by the Holy Spirit all at once. God is reasonable. He
knows our frame. He makes allowanceforus to learn and practice, even
though we already have the indwelling Holy Spirit to provide the energizing
powerneeded for change. But God does demand that here and now—right
away—we startputting away the old nature and putting on the new. (Phillips,
John: Exploring Ephesians:An Expository Commentary)
Kind (5543)(chrestos from chráomai= furnish what is neededor from
chresteuomai= to act kindly) has a basic meaning being welladapted to fulfill
a purpose and so describes that which is useful, suitable, excellent, serviceable.
It means goodnesswith a nuance of ‘serviceableness.'(as in Luke 5:39 where
the old wine is fine or superior for use). Chrestos refers to morals in 1Cor

15:33 as those which are useful or benevolent. Kind as opposedto harsh, hard,
bitter, sharp, caustic!
In severalNT verses (Lk 6:35, Ro 2:4-note; Ep 4:32-note;1Pe 2:3-note) the
main idea of chrestos is kind, an adjective which includes the attributes of
loving affection, sympathy, friendliness, patience, pleasantness, gentleness,
and goodness. Kindness is a quality shownin the way a person speaks and
acts. It is more volitional than emotional.
Matthew Poole - sweet, amiable, facile in words and conversation, Luke 6:35.
Vine writes that chrestos "primarily signifies “fit for use, able to be used”
(akin to chraomai, “to use”), hence, “good, virtuous, mild, pleasant” (in
contrastto what is hard, harsh, sharp, bitter). It is said(a) of the characterof
God as "kind, gracious," Lk 6:35; 1Pe 2:3; "good,"Ro 2:4 , where the neuter
of the adjective is used as a noun, "the goodness"(cp. the corresponding noun
chrestotes, "goodness,"in the same verse);of the yoke of Christ, Mt 11:30 ,
"easy" (a suitable rendering would be "kindly"); (c) of believers, Ephesians
4:32; (d) of things, as wine, Lk 5:39 , RV, "good," forAV, "better" (cp. Jer
24:3,5 , of figs); (e) ethically, of manners, 1Cor15:33 . (Easy, Easier, Easily -
Vine's Expository Dictionary of NT Words)
Chrestos expressesthe material usefulness of things with regard to their
goodness,pleasantness andsoftness.
Chrestos was a common proper name of the first century. (See 1Pe 2:3-note).
NIDNTT states in classic use "chrestos originallydenoted usefulness, and
hence what appeared useful, good, suitable and proper (e.g. mild wine). This
was very soonfollowedby the broadening of the conceptto include moral
excellence andperfection, in which inner greatness was linkedwith genuine
goodness ofheart. So chrestos meantmorally goodand honourable, the
capacityto show kindness to everyone. Used as a noun, to chrestonmeant a
friendly nature, kindness; in the plur. ta chresta, kind actions (Herodotus). In
the same way the noun, he chrestotes, from Euripides on, acquired the
meaning of friendliness, kindness, mildness, and was usedin inscriptions as a

title of honour for rulers and important public figures. (Brown, Colin, Editor.
New International Dictionary of NT Theology. 1986. Zondervan)
Barclaywrites that chrestos was defined by the Greeks...
as the disposition of mind which thinks as much of its neighbour’s affairs as it
does of its own. Kindness has learned the secretoflooking outwards all the
time, and not inwards. He tells us to forgive others as God forgave us. So, in
one sentence, Paul lays down the law of personalrelationships—thatwe
should treat others as Jesus Christ has treatedus. (Daily Study Bible)
There are two words for goodin Greek;there is agathos and there is chrestos.
The difference betweenthem is this. The goodnessof a man who is agathos
may well issue in rebuke and discipline and punishment; but the goodness ofa
man who is chrestos is always essentiallykind. Jesus was agathoswhenhe
drove the moneychangers and the sellers of doves from the Temple in the
white heat of his anger. He was chrestos whenhe treatedwith loving
gentleness the sinning woman who anointed his feet and the woman takenin
adultery. (Daily Study Bible)
Christ's yoke is calledchrestos (Mt 11:30), that is, it does not chafe. The whole
idea of the word (chrestos)is a goodness whichis kind. (Daily Study Bible)
He says, "My yoke is easy." The word "easy" is in Greek chrestos whichcan
mean well-fitting. In Palestine ox-yokes were made of wood;the ox was
brought, and the measurements were taken. The yoke was then roughed out,
and the ox wigs brought back to have the yoke tried on. The yoke was
carefully adjusted, so that it would fit well, and not gall the neck of the patient
beast. The yoke was tailor-made to fit the ox. (Daily Study Bible)
Vincent says chrestos is "Actively benignant, “as distinguished from other
adjectives which describe goodness onthe side of its sterling worth and its
gentleness”(Salmond). (Commenting on the use of chrestos to describe Jesus'
yoke in Mt 11:30 Vincent writes) In Luke 5:39, chrestos is used of old wine,
where the true reading, instead of better, is good(chrestos), mellowedwith
age. Plato (“Republic,” 424)applies the word to education. “Goodnurture
and education, implant good(agathos)constitutions;and these good(chrestos)

constitutions improve more and more;” thus evidently using chrestos and
agathos as synonymous. The three meanings combine in the word, though it is
impossible to find an English word which combines them all. Christ’s yoke is
wholesome, serviceable,kindly. (Vincent, M. R. Word Studies in the New
Testament)
Chrestos is used 8 times (twice in Romans 2:4) in the NT...
Matthew 11:30 "For My yoke is easy, and My load is light."
Comment: Here chrestos refers to that which causesno discomfort or does not
chafe [rub so as to cause irritation]. It is that which is well-fitting. In Palestine
ox-yokes were made of wood;the ox was brought, and the measurements were
taken. The yoke was then roughed out, and the ox was brought back to have
the yoke tried on. The yoke was carefullyadjusted, so that it would fit well,
and not gall the neck of the patient beast. The yoke was tailor-made to fit the
ox. Ponder that thought for a moment! Christ’s yoke is wholesome,
serviceable, kindly. “Christ’s yoke is like feathers to a bird; not loads, but
helps to motion” -- JeremyTaylor. Chrestos canalso mean "pleasant" so that
wearing Christ's easyyoke is actually pleasant!
Luke 5:39 "And no one, after drinking old wine wishes for new; for he says,
'The old is goodenough.'"
Comment: Here chrestos refers to that which meets a relatively high standard
of value. The nuance here in the context of wine would also include the idea of
wine that is mellow, well aged, pleasinglymild.
Luke 6:35 But love (present imperative) your enemies, and do good (present
imperative), and lend (present imperative), expecting nothing in return; and
your reward will be great, and you will be sons of the MostHigh; for He
Himself is kind (chrestos)to ungrateful and evil men.
Romans 2:4 (note) Or do you think lightly of the riches of His kindness and
forbearance and patience, not knowing that the kindness of God leads you to
repentance?

Comment: Here chrestos refers to the beneficent nature of God, His desire to
perform acts of kindness and charity. This meaning also applies to His
children in Ephesians 4:32 who perform acts of charity because ofHis life in
them and flowing through them.
1Corinthians 15:33 Do not be deceived(stop being deceived):"Badcompany
corrupts goodmorals."
Comment: Here chrestos refers to that which morally good and thus which is
reputable.
Ephesians 4:32 And be kind to one another, tender-hearted, forgiving each
other, just as God in Christ also has forgiven you.
Comment: In experiencing the kindness of the Lord, men are to be like Him in
showing kindness towards others.
1 Peter2:3 (note) if (since) you have tasted (Peteris addressing believers) the
kindness of the Lord.
Comment: Plato used chrestos forfood. There also may be a play on words
between“kindness” (chrestos)and “Christ” (Christos), two words which were
probably pronounced the same at that time. The believers have therefore
tastedchrestos, that is, Christ Himself, the Living Word
Chrestos is used 25 times in the Septuagint(LXX)
Job 31:31;Ps. 25:8; 34:8; 52:9; 69:16;86:5; 100:5; 105:45;106:48;109:21;
112:5;119:39, 68;135:21;145:9; Prov. 2:21; Jer. 24:2f, 5; 33:11;44:17; 52:32;
Ezek. 27:22;28:13; Da 2:32; Nah. 1:7
Here are a few representative uses of chrestos to meditate upon...
Psalm25:8-note Good(chrestos)and upright is the LORD. Therefore He
instructs sinners in the way.
Psalm34:8-note O taste and see that the LORD is good(chrestos);How
blessedis the man who takes refuge in Him!

Psalm86:5-note ForThou, Lord, art good(chrestos), and ready to forgive,
and abundant in lovingkindness to all who call upon Thee.
Psalm100:5-note For the LORD is good(chrestos);His lovingkindness is
everlasting, and His faithfulness to all generations.
Psalm119:39-note Turn awaymy reproach which I dread, for Thine
ordinances are good(chrestos)
Nahum 1:7 The LORD is good(chrestos), a stronghold in the day of trouble,
and He knows those who take refuge in Him.
Boles notes that chrestos in this context...
is more than gentle and polite; the word also means “useful” and
“serviceable.”It has the flavor of action and productivity. God showedhis
“kindness” to us (Ep 2:7-note) when he took steps to save us. (Boles, K. L..
Galatians & Ephesians. The College PressNIV commentary. Joplin, Mo.:
College Press)
Lehman Strauss - Kindness should characterize believers in their
relationships with one another. Kindness is that gentle, gracious, easy-to-be-
entreatedmanner that permits others to be at ease in our presence. The word
“kind” comes from such words as “kin” and “kindred,” so that to deal kindly
with others is to deal with them as our own kin. And after all, believers are
brethren. Kindness and tender-heartedness go together. Theyexpress a warm
sympathy and love for all men, both the righteous and evil doers. I fear that
sometimes we are not very pitiful and compassionate towardothers. Kindness
and compassionfind expressionin forgiveness (The Conduct and Duty of the
Church Ephesians 4-6)
One another (240)(allelon from állos = another) means just what it says. It is
like the sequoia trees of California which tower as high as 300 feet above the
ground. You might be surprised to discoverthat these giant trees have
unusually shallow rootsystems that reachout in all directions to capture the
greatestamount of surface moisture. Their intertwining roots also provide
support for eachother againstthe storms. That's why they usually grow in

clusters. Seldomwill you see a redwood standing alone, because highwinds
would quickly uproot it! That's what "one another" means!
RelatedResource:Study the "one anothers" - most positive, some negative
Kindness of a GreatPresident - Despite his busy schedule during the Civil
War, Abraham Lincoln often visited the hospitals to cheerthe wounded. On
one occasionhe saw a young fellow who was neardeath. “Is there anything I
can do for you?” askedthe compassionatePresident. “Pleasewrite a letter to
my mother,” came the reply. Unrecognizedby the soldier, the Chief Executive
satdown and wrote as the youth told him what to say. The letter read, “My
DearestMother, I was badly hurt while doing my duty, and I won’t recover.
Don’t sorrow too much for me. May Godbless you and Father. Kiss Mary
and John for me.” The young man was too weak to go on, so Lincoln signed
the letter for him and then added this postscript: “Written for your sonby
Abraham Lincoln.” Asking to see the note, the soldierwas astonishedto
discoverwho had shownhim such kindness. “Are you really our President?”
he asked. “Yes,” was the quiet answer. “Now, is there anything else I can do?”
The lad feebly replied, “Will you please hold my hand? I think it would help
to see me through to the end.” The tall, gaunt man granted his request,
offering warm words of encouragementuntil death stole in with the dawn.
TENDER-HEARTED:eusplagchnoi:
Ps 145:9; Proverbs 12:10; Luke 1:78; James 5:11
George Morrisongives us a wise reminder that "the greatsecretofthe tender
heart lies in the fellowshipof Jesus Christ (Ed: E.g., the root splagchnizomai
is used of Jesus in Mt 9:36 = "feltcompassion", cpsimilar uses of Mt 14:14,

15:32, 20:34 ). It is a continual wonder about Jesus that He was so strong and
yet so tenderhearted. No authority could make Him fearful; no array of power
could ever daunt Him, and yet a bruised reed he would not break, and
smoking flax He would not quench. He was not tender because He knew so
little. He was tender because He knew so much. All that was hidden from
duller eyes He saw--allthat men had to bear and battle through. Their
helplessness, their crying in the night, their inarticulate appeal to heaven--all
this was everaudible to Jesus and kept His heart as tender as a child's. And
He never lostthis tenderheartedness evenin the darkness ofthe cross. Men
scornedHim, and they spat on Him, and crucified Him, yet "Fatherforgive
them, for they know not what they do." And what I say is that when that mind
of Christ is given by the Spirit to you and me, then whatever happens,
howeverwe are treated, we shall be kind one to another, tenderhearted."
(George Morrison. Glasgow Pulpit New TestamentCommentary)
Tender hearted (2155)(eusplagchnosfrom eú = well+ splagchnon= bowel)
literally means "having strong, healthy bowels" (as used once literally in a
medical sense by Hippocrates, 430BC). The inward organs were considered
the seatof emotion and intention. The word then means compassionate, easily
(quickly) moved to love, pity, or sorrow. It describes one having tender feeling
for someone else.
UBS Handbook comments that eusplagchnos "mayoften be expressed
idiomatically as “show how your heart feels toward others” or “let your heart
go out to others” or “feelsorrow in your heart for others”
The root word splagchnonwas used by the Greeks to refer to the upper
abdominal viscera, the heart, lungs, liver and upper bowels, whichthe
ancients regardedas the seatof affections and emotions, such as angerand
love. The phrase "I feel it in the pit of my stomach" is a modern parallel. And
we all know how that feels!So splagchnonrefers to that deep, internal caring
comparable to the modern expressions ofdeep feeling such as “broken-
hearted” or “gut-wrenching”. Splagchnonis the strongestGreek wordfor
expressing compassionate love or tender mercy and involves one’s entire
being. It describes the compassionwhichmoves a man to the deepestdepths of

his being. In the gospels, apartfrom its use in some of the parables, it is used
only of Jesus
John Eadie - So far from being churlish or waspish, Christians are to be noted
for their tenderness of heart. They are to be full of deep and mellow affection,
in opposition to that wrath and angerwhich they are summoned to abandon.
A rich and genialsympathy should ever characterize all their intercourse.
(Ephesians 4 Commentary Online)
Eusplagchnos nota word about conduct but about your insides -- literally,
your innards, your belly. Be well-disposedto eachother in your deepestparts.
It's exactlythe opposite of hypocrisy that acts tender and feels malice.
Webstersays that the English word tender hearted means easily moved to
love, pity, or sorrow
The only other Biblical use of eusplagchnos is "1Pe 3:8 (see note) To sum up,
let all be harmonious, sympathetic, brotherly, kindhearted, and humble in
spirit;
FORGIVING EACH OTHER, JUST AS GOD IN CHRIST ALSO HAS
FORGIVEN YOU: charizomenoi(PMPMPN)heautois kathos kaio theos en
Christo echarisato (3SAMI)humin:
Ep 5:1; Ge 50:17,18;Mt 6:12,14,15;18:21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31,
32, 33, 34, 35; Mk 11:25,26;Lk 6:37; 11:4; 17:4; Ro 12:20,21;2Co 2:7,10;Col
3:12,13;1Pe 3:8,9; 1Jn 1:9; 2:12
THE DESTRUCTIVE SPECTRUM
OF AN UNFORGIVING SPIRIT

The spectrum of unforgiveness includes all manner of insults and injuries we
receive that result in reactions varying from resentment to grudges to
bitterness to overt anger. All of these self-destructive feelings (eg, bitterness is
an "acid" that damages the "container" as much or more than those it is
poured on) need to be dealt with at the Cross where our forgiveness was paid
for in full (Jn 19:30-note where "It is finished" = "Paid in full" = Tetelestai!).
It follows that the mighty Cross is the fountain head of ALL supernatural
(true) forgiveness.
While forgiveness may entail just one acton our part, often forgiveness is a
process as the painful thoughts and feelings recur and we find ourselves
needing to repeat this divinely enabled act of forgiveness "seventimes
seventy". It is vital that we as the body of Christ deal with the poison of an
unforgiving spirit for this is one of the most common problems in evangelical
churches today, which produces the putrid "fruits" of disunity, divorce,
disappointment, etc (according to Bryon Paulus, director of Life Action
Ministries, a revival focusedministry).
Jesus presumably addressedbelievers in Matthew 18:21-35 in the parable of
the unforgiving steward. Believers are implied by the fact that Jesus calledfor
"seventimes seventy" forgiveness in Mt 18:22, a quality only possible in one
energizedby the Holy Spirit. In the parable our Lord concluded that the
unforgiving person is the one who shows no mercy (Mt 18:33, cp Jas 2:13, Mt
5:7) and who would be turned over the torturers "until he should repay all
that was owed" (Mt 18:34, read the entire parable Mt 18:21-35). Note the
"time phrase" until. Until can be a few minutes, a few months or many years,
even a lifetime. How often we hear stories of unresolved relationships lasting a
lifetime, only to be dealt with (or not dealt with) on one's death bed!
Unforgiveness is a topic with which the body of Christ must seriouslyaddress.
John MacArthur commenting on Jesus'parable in Mt 18 concludes that our
Lord...
vividly drives home the importance of forgiveness in the Christian life (in) the
Parable of the Unforgiving Servant. In this passage Jesus’teaching
underscores not only the necessityof forgiveness but also the imperative that

if God, Who has receivedthe greateroffense, canforgive us, then believers,
who have been offended far less, must forgive fellow believers. (Ed: cp Lk
7:40, 41, 42, 43,47)... WhenGod does need to chastenbelievers for any
grievous sin, it is perfectly evenhanded, more so than any king’s punishment
could be. The Lord, while always angry at sin, disciplines his own because He
loves them (He 12:6-note, He 12:10-note, He 12:11-note). If they forgetthe
forgiveness they’ve received(as the first slave did) and refuse to forgive fellow
believers, God causes themto endure such “torturers” as stress, hardships,
troubled consciences, and other trials until they deal with the sin. James says:
“Judgment will be merciless to one who has shownno mercy” (Jas 2:13).
I believe the lessonof the parable is clear: any believer who offends a fellow
believer has offended God much more, and Godhas forgiven him; therefore,
the offended believer should always be willing to forgive the brother or sister
who sins againsthim or her and asks to be forgiven. Christians must always
reflectGod’s forgiveness becausethey have experiencedthat same
forgiveness.
Genuine forgiveness, however, does notexcuse the wrongs of others.
Compassionand mercy will not rationalize an offense awaybut will always
call it what it is. But in confronting a sin, the forgiving believer will eliminate
bitterness and all other negative feelings that canonly increase the sin rather
than eliminate it. Then he or she canconfidently and sincerelypray the
familiar prayer, “Forgive us our debts, as we also have forgiven our debtors”
(Matt. 6:12-see notes onforgiveness relatedto this passage). (MacArthur, J.
The Pillars of Christian Character:The Basic Essentials ofa Living Faith.
Page 88. Wheaton, Ill.: CrosswayBooks)
The subsequent verses in Ephesians 5 draw a conclusionbasedon Paul's
instructions at the end of chapter 4 (which is why I think chapterbreaks can
sometimes distract from the flow of thought)...
Therefore (term of conclusion - What's Paul concluding? What has he just
said in Eph 4:32?)be (present imperative) imitators (mimetes = One who
mimes = acts a part with mimic gesture and action usually without words Let
your actions speak louder than your words)of God, as beloved children and

walk (present imperative) in love, just as (Paul introduces our great Example
we are to seek to imitate) Christ also loved you (How did He love us? How
much?), and gave Himself up (the ultimate surrender of self or death to self)
for us (in place of "for" we could also insert "in our place" which depicts
substitution), an offering and a sacrifice to God as a fragrant aroma. (Eph
5:1,2-note)
Comment: So Christ is the pattern we are to imitate. Notice the two
commands (be, walk)which are both present imperatives which callfor this
imitation to be our daily practice!Just attempt to imitate Jesus in your own
power! It is impossible. But it is "Him" possible!We must daily choose to
renounce self-reliance and to wholly rely on the indwelling Spirit, Who
"energizes"us supernaturally by giving us the DESIRE and the POWER to
walk in a manner which is pleasing to our Father(see Php 2:13NLT-note)We
are not teaching "Let go and let God" but "Let God and Let's go!" for Php
2:12-note teaches that our responsibility is to work out what the Spirit works
in!
Expositor's Greek Testament:The "therefore points to the same connectionof
ideas...andthe one most immediately in view is that of the forgiveness ofthose
who wrong us—a forgiveness whichshould be free, loving, ungrudging,
complete as God's forgiveness is.
Forgiving ("given as an actof grace")(5483)(charizomai[word study] from
charis= grace)means literally to give freely and unconditionally or to bestow
as a gift of grace and then to remit a debt, and hence to forgive. Look at the
word "forgive" and observe the last4 letters which speak volumes about what
is required to forgive others (forGIVE). Charizomai means to extend grace, to
show kindness or to bestow favor. The conceptcame to include both the
gracious actionand agreeable human qualities. The present tense calls for this
to be the believer's continual practice, our new way of life (our "new
garment" worn continually) as saints. Don't say you can't forgive, for what
you are really saying is you won't forgive. We can forgive others because He
forgave us! As an act of mercy make the conscious choiceto extend grace to
others who don't necessarilydeserve it. In fact Paul uses the Middle voice
which pictures believers as those who are to initiate the actionof forgiving and

then to participate in the results of forgiveness,not the leastof which is we
free ourselves from the "prison" and "poison" ofunforgiveness!
Another way to explain the tense using the context of Paul's exhortation to put
on new garments, the present tense pictures that those who have put off the
old man and put on the new man and now are to wearthis "garment" at all
times and in all places. The middle voice indicates that we as new men (and
women of course)in Christ are to initiate the decisionto put on the "garment
of forgiveness" andthat we participate in the effects of this new "attire" (the
freedom that comes by living with an attitude of letting the injuries of others
go, of remitting the debts they owe us).
I found a little remedy
To ease the life we live
And make eachday a happier one:
It is the word "forgive."
—Anonymous
By the very nature of the word charizomai (from charis = grace)requires one
to be a grace (Spirit) filled believer (Eph 5:18) in order to fulfill the
requirement to forgive freely, graciouslyand ungrudgingly (a supernatural,
Spirit empoweredwork! Little wonder that earlierPaul had prayed the
Ephesiansaints would be "strengthenedwith power [dunamis] through God's
Spirit in the inner man" = Eph 3:16-note). Stated another way, charizomai
represents the exercise ofgrace in freely forgiving.
Geneva Bible Notes (1599) - "An argument takenfrom the example of Christ,
most grave and strong, both for the pardoning of those injuries which have
been done to us by our greatestenemies, andmuch more for having
considerationof the miserable, and using moderation and gentle behaviour
towards all men."
Pfeiffer says that "The only waywe can be enabled to forgive is through the
forgiveness whichwe ourselves alreadyhave receivedfor Christ’s sake (Ed:
And which is "dispensed" by the Spirit of Christ). As God’s love produces our

love, so our realization of God’s forgiveness produces our forgiveness of
others (Ed: Enabled of course by the Holy Spirit). (cf. 1Jn4:19)."
The People's Bible - What our Fatherhas done—that makes all the difference
in the world! His actions not only set a pattern and serve as a model, but they
give loveless sinners new hearts and new minds. It is God who createsthe new
man in Christians, who now have the powerand the ability to forgive a
repentant brother or sister(Ed: And even those who don't repent!). And
Christians will do it. They will not merely go through the motions but will
forgive sincerely—fromtheir hearts. They can do so because theyare now
living lives of love, in imitation of their heavenly Father. “We love because he
first loved us” (1Jn 4:19). (Panning, A. J. Galatians, Ephesians. The People's
Bible Milwaukee, Wis.:NorthwesternPub. House)
Warren Wiersbe - Here Paul put his finger on the basic cause ofa bitter
attitude: We cannotforgive people. An unforgiving spirit is the devil's
playground (cp Ep 4:26, 27-note), and before long it becomes the Christian's
battleground. If somebody hurts us, either deliberately or unintentionally, and
we do not forgive him, then we begin to develop bitterness within, which
hardens the heart. We should be tenderhearted and kind, but instead we are
hardhearted and bitter. Actually, we are not hurting the personwho hurt us;
we are only hurting ourselves. Bitterness in the heart makes us treat others
the waySatan treats them, when we should treat others the way God has
treated us. In His gracious kindness, Godhas forgiven us, and we should
forgive others. We do not forgive for our sake (though we do get a blessing
from it) or even for their sake, but for Jesus’sake.Learning how to forgive
and forgetis one of the secrets of a happy Christian life. Review once again
the motives for “walking in purity”: We are members one of another (Ep
4:25-note); Satanwants to geta foothold in our lives (Ep 4:27-note); we ought
to share with others (Ep 4:28-note);we ought to build one another up (Ep
4:29-note); and we ought not to grieve God (Ep 4:30-note). And, after all, we
have been raisedfrom the dead—so why wearthe grave clothes? (Ep 4:22-
note, Ep 4:23-note) Jesus says ofus as He said of Lazarus: “Loose him, and let
him go!” (Jn 11:44KJV) (Bible ExpositionCommentary. 1989. Victor)
(Bolding and coloradded for emphasis)

Eachother (1438)(heautois)is the third third person reflexive pronoun which
in this context emphasizes the fact that believers are all members of Christ’s
body—everyone members one of another. As Alford phrases it "Doing as a
body for yourselves that which Goddid once for you all”
DOCTRINE
PRECEDES DUTY
Just as God in Christ has forgiven us (cp Col 2:13-note) - The underlying
motive (and power)for believers to forgive others is God's actionthrough
Christ towardus (cp 1Jn 3:16) and the gift of His Spirit Who enables us. The
believer's duty (even privilege) is to forgive, basedon the doctrine that we
have been forgiven. Revelationalways calls for a response from the heart (cp
Mt 18:35). If the revelation remains in the head, we run the risk of becoming
modern day Pharisees, hearers but not doers of truth. What we believe should
always determine how we behave. If we believe (and comprehend to some
degree the measure of) God's immeasurable forgiveness, we shouldbehave
according to that truth in which we trust.
As someone has said, God's imperatives (commands, instructions) are always
precededby His indicatives (mood of reality = statementof objective fact).
It follows that we as God's children are most like our Fatherwhen we exercise
the Spirit enabled, supernatural grace offorgiving those who have offended us
and in a sense owe us a "debt". The old adage is appropriate "Like Father,
like son." As sons (and daughters) we are to accuratelyreflectHis character,
especiallyHis gift of unconditional forgiveness, to a lost, skepticaland cynical
world which desperatelyneeds to see God's love in action vis–à–vis
forgiveness freelygiven to those who don't deserve it! (cp Mt 5:16-note, Php
2:15-note).
THE CRUCIAL
QUALIFYING PHRASE
Just as (2531)(kathos from kata = down + hos = as) is a marker of cause or
reasonand here designates the grounds on which believers are enabled and

(should be) motivated to forgive others. It conveys the sense of“in the same
way as", "justlike", "according as", "to the degree that". Meditate on this
transformative truth! It should serve as a strong motive to supernaturally
stimulate us to forgive those who have wrongedus!
In Christ - The idea can be expressedas "through Christ", conveying the
sense ofChrist's finished work being the means ("instrumentality") through
which the Father cannow forgive sinners. Some take "in Christ" as alluding
to our union or oneness withChrist and so render this phrase "in your union
with Christ." UBS adds that "Mosttranslations, which simply have “Godin
Christ,” seemto take it in the sense that God is presentin Christ, that is, he is
active, working, forgiving, in Christ’s person." (Ibid)
Wuest interprets in Christ as meaning that "It is the God Who forgives in the
sphere of Christ in that His forgiveness is made possible from the point of the
law, through the atonement." (Ibid)
Christ (5547)(Christos from chrio = to anoint, rub with oil, consecrate to an
office)is the Anointed One, the Messiah, Christos being the Greek equivalent
of the transliteratedHebrew word Messiah. As a Jew learnedthe Torah, now
the Christian learns Christ!
Pardon from an offended God!
Pardon for sins of deepestdye!
Pardon bestowedthrough Jesus’blood!
Pardon that brings the rebel nigh!
Who is a pard’ning God like thee?
Or who has grace so rich and free?
O may this glorious, matchless love,
This Godlike miracle of grace,

Teachmortal tongues, like those above,
To raise this song of lofty praise:
Who is a pard’ning God like thee?
Or who has grace so rich and free?
--Samuel Davies
Has Forgiven(5483)(charizomai [word study] from charis = grace)speaks of
the exhibition of God's grace in providing undeserved help to those who were
unworthy to receive it. Note that charizomai is in the aoristtense which
signifies God's forgiveness ofsinners in Christ is full, final and finished. This
is the standard of forgiveness by which believers are to model their
forgiveness ofthose who injure them in thought, word or deed.
D. Martyn Lloyd-Jones - I sayto the glory of Godand in utter humility that
wheneverI see myself before God and realize even something of what my
blessedLord has done for me, I am ready to forgive anybody anything...If we
really know Christ as our Saviour our hearts are brokenand cannot be hard,
and we cannot refuse forgiveness
Lehman Strauss comments that "Perhaps the one who wrongedyou does not
deserve your forgiveness. Neitherdid you deserve God’s forgiveness. (The
Conduct and Duty of the Church Ephesians 4-6)
William MacDonaldexplains that charizomai expresses"A readiness to
pardon offenses, to overlook personalwrongs againstoneself, and to harbor
no desire for retaliation. The greatestexample of One who forgives is God
Himself. The basis of His forgiveness is the work of Christ at Calvary. And we
are the unworthy objects. Godcould not forgive sin without proper
satisfactionbeing made. In His love He provided the satisfactionwhich His
righteousness demanded. In Christ, that is, in His Personand work, God
found a righteous basis on which He could forgive us. Since He forgave us
when we were in debt “millions of dollars,” we ought to forgive others when
they owe us “a few dollars” (Mt 18:23–28). Lenskicounsels "The moment a

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