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Col_3:13. Neither the second part of the verse, καθὼς … ὑμεῖς , nor ἀνεχόμενοι … μομφήν , is to be parenthesized; for the whole is an uninterrupted continuation of the construction.
ἀνεχόμ . ἀλλ .] modal definition of the ἐνδύσασθαι of the last two virtues, informing us how the required appropriation of them is to manifest itself in active conduct: so that ye, etc. This conduct is conceived as developing itself in and with the completion of the required ἐνδύσασθε ; hence ἀνεχόμενοι ἀλλήλ . is not to be regarded as only “loosely appended” (Hofmann) to μακροθ .
καὶ χαριζόμενοι κ . τ . λ .] for the endurance (comp. Eph_4:2) is to advance to positive forgiveness, and not to remain a mere passive attitude. Observe here the alternation of ἀλλήλων (one the other) and ἑαυτοῖς (yourselves each other); the latter is used, because to the χαρίζεσθαι of the Christians, which they are to show to themselves mutually, there is proposed as pattern the χαρίζεσθαι which they have experienced from above, from Christ. Comp. Kühner, ad Xen. Mem. ii. 6. 20.
μομφήν ] blame, reproach, only here in the N. T., not found at all in the Apocrypha and LXX., but very common in the classics, especially the poets, also with ἔχειν , to find fault with something, Eur. Phoen. 780, Alc. 1012, Or. 1069; Soph. Aj. 179, and Schneidewin in loc.; Pind. Isthm. iv. 61.
καθὼς καὶ κ . τ . λ .] The duty of the χαρίζεσθαι ἑαυτ . is so essentially Christian and important, that Paul goes on further to hold up before the readers the great motive and incitement for its fulfilment, namely, the forgiveness which they themselves have experienced, which Christ ( ὁ κύριος , see the critical remarks) has bestowed upon them. Comp. Eph_4:32, where, however, the principal subject of the χαρίζεσθαι is indicated, namely, God (comp. Col_2:13), who has pardoned in Christ. To the expression in our passage—and a consideration of the circumstances of the Colossian church naturally prompted the emphasizing of the merit of Christ—corresponds the frequent ἡ χάρις τοῦ κυρίου ἡμῶν , Rom_16:20; Rom_16:24; 1Co_16:23; 2Co_8:9; 2Co_12:9; 2Co_13:13; Gal_1:6; Gal_6:18; Php_4:23. There is no trace here of “an advanced Christology” (Holtzmann). The divine pardon obtained for us by Christ in His work of atonement (Rom_5:6 f., 15), and continuously procured through His intercession (Rom_8:34), is in so far His (in the sense that He is the pardoning subject) as He is the procurer, bearer, and accomplisher of the divine grace (Eph_2:16; Col_1:19 f.), and God’s love is His love (Rom_8:35; Rom_8:39; Eph_3:19; Rom_5:7 f.). The pardon received from Christ, however, binds us by moral necessity (Mat_18:33; and generally, Rom_8:9) to forgive also upon our side;—anything beyond this, namely, what is contained in Mat_6:12, as de Wette thinks, is not conveyed in the words, but results as a consequence.
καὶ ὑμεῖς ] sc. χαριζόμενοι . The context suggests this, and not the imperative; hence the orderly connection is not broken, and the whole verse contains accompanying participial definitions, after which, in Col_3:14, the discourse continues uninterrupted.
Respecting the double καί of the comparison, see on Rom_1:13.
It is to be observed, moreover, that καθώς refers only to the pardon itself, and does not concern the service by which Christ has procured the pardon, the death, namely, which the Christian ought to be ready to undergo for the brethren, Joh_13:34, as Chrysostom, Theophylact, and others think, but which would be here an irrelevant importation.