107–110
Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.”
Ignatius of Antioch, The Epistles of Ignatius 8 (Ante-Nicene Fathers, Vol. 1)
Forgiving others and being forgiven (the Lord's Prayer)
9 passages · 9 writers · 100s to 1800s
Writers on the fifth petition of the Lord's Prayer and on Jesus's words that the Father forgives those who forgive, and on how the two are connected.
375–380
Now the way of peace is our Saviour Jesus Christ , who has taught us, saying: “Forgive, and ye shall be forgiven. Give, and it shall be given to you;” that is, give remission of sins, and your offences shall be forgiven you. As also He instructed us by His prayer to say unto God: “Forgive us our debts, as we forgive our debtors.” If, therefore, you do not forgive offenders, how can you expect the remission of your own sins?
Anonymous (ANF), Constitutions of the Holy Apostles 3.3 (Ante-Nicene Fathers, Vol. 7)
c. 386–430
Let us therefore say every day; and say it in sincerity of heart, and do what we say, “Forgive us our debts, as we also forgive our debtors.” It is an engagement, a covenant, an agreement that we make with God. The Lord thy God saith to thee, Forgive, and I will forgive. Thou hast not forgiven; thou retainest thy sins against thyself, not I.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 8 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
387
From the very Prayer itself. “For if,” saith He, “ye forgive men their debts, your heavenly Father will forgive your debts.” And as much as the difference is between “a hundred pence” and “ten thousand talents,” so great is it between the debts on the one side, and those on the other!
John Chrysostom, The Homilies on the Statues to the People of Antioch 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
1265–1274
Sometimes, however, a sinner is prepared to forgive those who have trespassed against him, wherefore his prayers are heard, according to Ecclus. 28:2, "Forgive thy neighbor if he hath hurt thee, and then shall thy sins be forgiven to thee when thou prayest."
Thomas Aquinas, Summa Theologica II-II.Q83.A16
1529
And forgive us our trespasses, as we forgive those who trespass against us. … In the same way, on our part, we will also sincerely forgive and willingly do good to those who sin against us.
Martin Luther, Luther's Small Catechism 23
1540–1564
As we forgive our debtors This condition is added, that no one may presume to approach God and ask forgiveness, who is not pure and free from all resentment. And yet the forgiveness, which we ask that God would give us, does not depend on the forgiveness which we grant to others: but the design of Christ was, to exhort us, in this manner, to forgive the offenses which have been committed against us, and at the same time, to give, as it were, the impression of his seal, to ratify the confidence in our own forgiveness.
John Calvin, Harmony of the Evangelists, Vol. 1 5.54 (Calvin's Commentaries, Vol. 31)
1650
It is told us by Christ, ‘He that forgiveth shall be forgiven:’ if we believe this, it is certain we shall forgive our enemies; for none of us all but need and desire to be forgiven.
Jeremy Taylor, Holy Living 4.2.1
1839
424. What will be the consequence, if we ask God to forgive us our sins without ourselves forgiving others? In that case neither shall we be forgiven.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 420–427
How many times to forgive
8 passages · 8 writers · 300s to 1800s
Writers on Jesus's answer to Peter, "seventy times seven," and on whether forgiving has a limit.
357–378
Scripture continually assigns seven as the number of the remission of sins. … Then comes the Lord’s answer, “I say not unto thee, until seven times, but, until seventy times seven.” Our Lord did not vary the number, but multiplied the seven, and so fixed the limit of the forgiveness.
Basil of Caesarea, The Letters 260 (Nicene and Post-Nicene Fathers, Series 2, Vol. 8)
c. 362–389
Peter cuts off the ear of Malchus, one of those who outraged Him, but Jesus restores it. And what of him who asks whether he must seven times forgive a brother if he has trespassed, is he not condemned for his niggardliness, for to the seven is added seventy times seven? What of the debtor in the Gospel who will not forgive as he has been forgiven? Is it not more bitterly exacted of him for this? And what saith the pattern of prayer? Does it not desire that forgiveness may be earned by forgiveness?
Gregory of Nazianzus, Select Letters of Saint Gregory Nazianzen 4.7.1 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)
375–380
It is also a duty to forgive each other’s trespasses—not the duty of those that judge, but of those that have quarrels; as the Lord determined when I Peter asked Him, “How oft shall my brother sin against me, and I forgive him? Till seven times?” He replied, “I say not unto thee, Until seven times, but until seventy times seven.” For so would our Lord have us to be truly His disciples, and never to have anything against anybody; as, for instance, anger without measure, passion without mercy, covetousness without justice, hatred without reconciliation.
Anonymous (ANF), Constitutions of the Holy Apostles 3.6 (Ante-Nicene Fathers, Vol. 7)
c. 386–430
“It is not sufficient,” saith the Lord, “I say not unto thee, Until seven times; but, Until seventy times seven.” … Nay I am bold to say, that if he should even sin seventy-eight times, thou must forgive.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
1714
Note, It does not look well for us to keep count of the offences done against us by our brethren. … It is necessary to the preservation of peace, both within and without, to pass by injuries, without reckoning how often; to forgive, and forget. God multiplies his pardons, and so should we, Ps. lxxvii. 38, 40 . It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.
Matthew Henry, Commentary on Matthew 18.4 (Commentary on the Whole Bible, Vol. 5)
1834–1885
14. We should never be weary of forgiving our brethren, Mat 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us.
Albert Barnes, Notes on the Bible Matthew 18:35
1856
In the first place, the Lord Jesus lays it down as a general rule, that we ought to forgive others to the uttermost.Peter put the question, "How often shall my brother sin against me and I forgive him? Until seven times?" He received for answer, "I don't tell you until seven times, but, until seventy times seven."
J.C. Ryle, Expository Thoughts on Matthew Matthew 18:21-35 (Expository Thoughts on the Gospels, Vol. 1)
1883
Until seven times? Nay, until seventy times seven! … Peter had yet to learn, what we, alas! too often forget: that as Christ’s forgiveness, so that of the Christian, must not be computed by numbers. It is qualitative, not quantitative: Christ forgives sin, not sins - and he who has experienced it, follows in His footsteps.
Alfred Edersheim, The Life and Times of Jesus the Messiah 4.3
The unforgiving servant and one's own debts
9 passages · 9 writers · 200s to 1900s
Writers on the parable of the servant forgiven a large debt who would not forgive a small one, and on keeping one's own debt to God in mind when wronged.
c. 244–249
The conclusion of the parable, however, is adapted also to the simpler; for all of us who have obtained the forgiveness of our own sins, and have not forgiven our brethren, are taught at once that we shall suffer the lot of him who was forgiven but did not forgive his fellow-servant.
Origen of Alexandria, Origen's Commentary on the Gospel of Matthew 2.7.13 (Ante-Nicene Fathers, Vol. 9)
c. 348–350
Considering then what we receive and in return for what, let us not put off nor delay to forgive one another. The offences committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is. Take heed therefore, lest for the slight and trivial sins against thee thou shut out for thyself forgiveness from God for thy very grievous sins.
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 27 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)
c. 374–397
9. Take care that you do not begin to be in a worse case as creditor than as debtor, like the man in the Gospel, to whom his lord forgave all his debt, and who afterwards began to exact from his fellow-servant that which he himself had not paid, for which reason his master being angry, exacted from him, with the bitterest reproaches, that which he had before forgiven him. Let us, therefore, take heed lest this happen to us, that by not forgiving that which is due to ourselves, we should incur the payment of what has been forgiven us, for thus is it written in the words of the Lord Jesus: “So shall My Father, Which is in heaven, do also unto you, if ye from your hearts forgive not every one his brother.” Let us, then, forgive few things to whom many have been forgiven, and understand that the more we forgive the more acceptable shall we be to God, for we are the more well pleasing to God, the more we have been forgiven.
Ambrose of Milan, Selections from the Letters of St. Ambrose 10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)
c. 386–430
“So,” said He, “shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” Lo, Brethren, the thing is plain, useful is the admonition, and a wholesome obedience is by all means due, that what hath been bidden may be fulfilled. For every man is at once God’s debtor, and hath also some brother a debtor to himself.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
387
Thus, for example, suppose the servant owes his master a hundred pieces of gold; and the debtor of the servant owes ten pieces, should the latter remit his debt, the master does not remit him his hundred pieces, but these ten only; and all the rest he still demands. But it is not so with God; if you remit a few things to your fellow-servant, He remits all your debt.
John Chrysostom, The Homilies on the Statues to the People of Antioch 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
1540–1564
By attending to these three points, it will be easy to ascertain Christ’s meaning; for what are we, if we are compared with God? And how large is the sum which every one of us owes to God? Lastly, how inconsiderable are the offenses, with which brethren are chargeable towards us, if we take into account our obligation to God? How ill then does that man deserve the compassion of God, who, though oppressed with an immense load, implacably refuses to forgive even the smallest offenses to men like himself?
John Calvin, Harmony of the Evangelists, Vol. 2 1.64 (Calvin's Commentaries, Vol. 32)
1714
What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ came into the world as the great Peace-Maker, and not only to reconcile us to God, but one to another, and in this we must comply with him. It is great presumption and of dangerous consequence, for any to make a light matter of that which Christ here lays such a stress upon.
Matthew Henry, Commentary on Matthew 6.3 (Commentary on the Whole Bible, Vol. 5)
1856
It is clear from this parable that one motive for forgiving others, ought to be the recollection that we all need forgiveness at God's hands ourselves. … Our neighbors' offences against us are mere trifles, compared with our offences against God. Surely it adversely suits poor erring creatures like us, to be extreme in marking what is done amiss by our brethren, or slow to forgive it.
J.C. Ryle, Expository Thoughts on Matthew Matthew 18:21-35 (Expository Thoughts on the Gospels, Vol. 1)
1904–1910
It is but as a penny against a talent, for the worst that any of us can do to another is nothing as compared with what many of us have been doing all our lives toward God. I dare say that some of us will go out from this place, and the next man that we meet that ‘rubs us the wrong way,’ or does us any harm, we shall score down his act against him with as implacable and unmerciful an unforgivingness as that of this servant in the parable. … The essence of it was that having been forgiven, he did not forgive.
Alexander Maclaren, Matthew IX to XVIII 2.5 (Expositions of Holy Scripture, Vol. 7)
Christ's prayer on the cross and the martyrs
5 passages · 3 writers · 300s to 1500s
Writers who cite Christ's prayer "Father, forgive them" and the prayers of martyrs as the pattern for responding to those who wrong us.
c. 386–430
Yea rather God saith to thee, “Let me teach thee to imitate Me. When I was hanging on the Cross, I said, ‘Forgive them, for they know not what they do.’ This lesson I taught My brave soldier. Be thou My recruit against the devil. In no other way wilt thou fight at all unconquerably, unless thou dost pray for thine enemies.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 42 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 400–403
It is necessary that I should fight in this armor as skillfully as possible in defence of my Lord, and should smite with it the enemy against whom I wage an unseen fight, who in all cunning strives and endeavors, with the most perverse and ancient craftiness, that this should lead me to hate Petilianus, and so be unable to fulfill the command which Christ has given, that we should "love our enemies." But from this may I be saved by the mercy of Him who loved me, and gave Himself for me, so that, as He hung upon the cross, He said, "Father, forgive them; for they know not what they do;" and so taught me to say of Petilianus and all other enemies of mine like him "Father, forgive them; for they know not what they do.’
Augustine of Hippo, Answer to the Letters of Petilian, the Donatist 5.13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 4)
1070–1109
O with what sweetness and self-devotion of heart and soul, with what abundant overflowing charity He cries, ‘Father, forgive them!’
Anselm of Canterbury, Meditations and Prayers 2.15
1540–1564
By this expression Christ gave evidence that he was that mild and gentle lamb, which was to be led out to be sacrificed, as Isaiah the prophet had foretold, ( 53:7 .) For not only does he abstain from revenge, but pleads with God the Father for the salvation of those by whom he is most cruelly tormented. It would have been a great matter not to think of rendering evil for evil, ( 1 Peter 3:9 ;) as Peter, when he exhorts us to patience by the example of Christ, says that he did not render curses for curses, and did not revenge the injuries done to him, but was fully satisfied with having God for his avenger ( 1 Peter 2:23 .) But this is a far higher and more excellent virtue, to pray that God would forgive his enemies.
John Calvin, Harmony of the Evangelists, Vol. 3 1.40 (Calvin's Commentaries, Vol. 33)
1540–1564
For when Christ was moved by a feeling of compassion to ask forgiveness from God for his persecutors, this did not hinder him from acquiescing in the righteous judgment of God, which he knew to be ordained for reprobate and obstinate men. Thus when Christ saw that both the Jewish people and the soldiers raged against him with blind fury, though their ignorance was not excusable, he had pity on them, and presented himself as their intercessor. Yet knowing that God would be an avenger, he left to him the exercise of judgment against the desperate. In this manner ought believers also to restrain their feelings in enduring distresses, so as to desire the salvation of their persecutors, and yet to rest assured that their life is under the protection of God, and, relying on this consolation, that the licentiousness of wicked men will not in the end remain unpunished, not to faint under the burden of the cross.
John Calvin, Harmony of the Evangelists, Vol. 3 1.40 (Calvin's Commentaries, Vol. 33)
Loving and praying for enemies
3 passages · 3 writers · 100s to 400s
Writers on the command to love, bless, and pray for enemies and persecutors, and how it relates to forgiving them.
107–110
Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;” when He was crucified, He answered not; “when He suffered, He threatened not;” but prayed for His enemies, “Father, forgive them; they know not what they do.” If any one, the more he is injured, displays the more patience, blessed is he.
Ignatius of Antioch, The Epistles of Ignatius 10 (Ante-Nicene Fathers, Vol. 1)
c. 386–407
If you forgive not, you will not be forgiven. ( Matt. vi. 15 .) But instead of forgiving, you beseech God not to forgive; what excessive wickedness in this! If the unforgiving is not forgiven, he that prays his Lord not to forgive, how shall he be forgiven?
John Chrysostom, Homilies on 1 Timothy 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
c. 425–429
When then any one has acquired this love of goodness of which we have been speaking, and the imitation of God, then he will be endowed with the Lord’s heart of compassion, and will pray also for his persecutors, saying in like manner: “Father, forgive them, for they know not what they do.”
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 2.10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
Revenge, retaliation, and justice
5 passages · 5 writers · 100s to 1800s
Writers on returning evil for evil, leaving vengeance to God, and the place of punishment and the magistrate.
107–110
Conquer ye their harsh temper by gentleness, their passion by meekness. … Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.” Let us make them brethren by our kindness.
Ignatius of Antioch, The Epistles of Ignatius 10 (Ante-Nicene Fathers, Vol. 1)
1725
Avenge not yourselves; that is, when any body has done you any ill turn, do not desire nor endeavour to bring the like mischief or inconvenience upon him. It is not forbidden to the magistrate to do justice to those that are wronged, by punishing the wrong-doer; nor to make and execute just and wholesome laws against malefactors; but it forbids private revenge, which flows from anger and ill-will; and this is fitly forbidden, for it is presumed that we are incompetent judges in our own case.
Matthew Henry, Commentary on Romans 12.1 (Commentary on the Whole Bible, Vol. 6)
1755–1765
If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself. 40, 41. Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender.
John Wesley, Notes on the Bible 1.5
1856
The Lord Jesus forbids everything like an unforgiving and revengeful spirit.A readiness to resent injuries--a quickness in taking offence--a quarrelsome and contentious disposition--a keenness in asserting our rights--all, all are contrary to the mind of Christ. … Our Master says, "Don't resist him who is evil."
J.C. Ryle, Expository Thoughts on Matthew Matthew 5:38-48 (Expository Thoughts on the Gospels, Vol. 1)
1889
There is no satisfaction of revenge possible to the injured. … Therefore, while a satisfied justice is an unavoidable eternal event, a satisfied revenge is an eternal impossibility. For the moment that the sole adequate punishment, a vision of himself, begins to take true effect upon the sinner, that moment the sinner has begun to grow a righteous man, and the brother human whom he has offended has no choice, has nothing left him but to take the offender to his bosom—the more tenderly that his brother is a repentant brother, that he was dead and is alive again, that he was lost and is found.
George MacDonald, Unspoken Sermons 11 (Vol. 3)
Whether the offender must repent first
7 passages · 7 writers · 100s to 1800s
Writers on whether the offender must repent or ask before the wronged person forgives, and on what forgiving means when he does not.
c. 150–200
For he who denieth repenteth, so that he no more doeth wrong against thee; yea also, he will honour thee, and fear thee, and be at peace with thee. But if he be shameless, and abideth in his wrongdoing, even then forgive him from the heart, and give the vengeance to God.
Anonymous (ANF), The Testaments of the Twelve Patriarchs 11 (Ante-Nicene Fathers, Vol. 8)
357–378
Every one ought, as far as he is able, to conciliate one who has ground of complaint against him. No one ought to cherish a grudge against the sinner who repents, but heartily to forgive him.
Basil of Caesarea, The Letters 22 (Nicene and Post-Nicene Fathers, Series 2, Vol. 8)
c. 386–430
Christ hath said, “Forgive, that ye may be forgiven.” … For this ye ought to do, and if ye do it not, ye will perish. When your enemy asks pardon, at once forgive him.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 8 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
590–604
As to one who perseveres in a fault punishment is rightly due, so pardon should be granted to those who return to a better mind. For, as in the former case anger against the culprit is deservedly provoked, so in the latter good-will displayed is wont to promote concord.
Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 5.8.6 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)
1540–1564
But the words of Luke give rise to another question; for Christ does not order us to grant forgiveness , till the offender turn to us and give evidence of repentance . I reply, there are two ways in which offenses are forgiven. If a man shall do me an injury, and I, laying aside the desire of revenge, do not cease to love him, but even repay kindness in place of injury, though I entertain an unfavorable opinion of him, as he deserves, still I am said to forgive him .
John Calvin, Harmony of the Evangelists, Vol. 2 1.64 (Calvin's Commentaries, Vol. 32)
1755–1765
4. If he sin against thee seven times in a day, and seven times in a day return, saying, I repent - That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. In a lower sense we are to forgive all, penitent or impenitent; (so as to bear them the sincerest good will, and to do them all the good we can;) and that not seven times only, but seventy times seven.
John Wesley, Notes on the Bible 3.17
1834–1885
We ought cordially to receive and forgive an offending brother, as soon as he gives evidence of repentance. We should harbor no malice against him; and if, by repentance, he has put away his sins, we should hasten to forgive him.
Albert Barnes, Notes on the Bible Second Corinthians 2:17
Telling the offender of the fault
6 passages · 4 writers · 100s to 1700s
Writers on telling the offender his fault, as in Matthew 18 and Luke 17, and on how that fits with forgiving him.
c. 150–200
Love ye therefore one another from your hearts; and if a man sin against thee, tell him of it gently, and drive out the poison of hatred, and foster not guile in thy soul. And if he confess and repent, forgive him; and if he deny it, strive not with him, lest he swear, and thou sin doubly.
Anonymous (ANF), The Testaments of the Twelve Patriarchs 11 (Ante-Nicene Fathers, Vol. 8)
c. 386–430
1. The Holy Gospel which we heard just now as it was being read, has admonished touching the remission of sins. … “If,” He saith, “thy brother shall sin against thee, rebuke him, and if he shall repent, forgive him; and if he shall sin against time seven times in a day, and shall come and say, I repent, forgive him.” He would not have “seven times in a day” otherwise understood than “as often as may be,” lest haply he sin eight times, and thou be unwilling to forgive.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 66 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 386–430
Let us reprove with words, and if need be with scourges; but let us withal forgive the sin, and cast away the remembrance of it from the heart.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 389–391
“Thou hast gained thy brother.” He did not say, Thou hast a sufficient revenge, but, “Thou hast gained thy brother,” to show that there is a common loss from the enmity. For He said not, “He hath gained himself only,” but, “thou too hast gained him,” whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation. This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, “Be reconciled to thy brother,” and at another commanding him that had been wronged to forgive his neighbor.
John Chrysostom, The Homilies of St. John Chrysostom 60 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)
1706
1. Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge ( 2 Sam. xiii. 22 ); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Luke xvii. 3 .
Matthew Henry, Commentary on Leviticus 19.2 (Commentary on the Whole Bible, Vol. 1)
1714
Smother not the resentment, but give it vent. … 2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been.
Matthew Henry, Commentary on Luke 17.1 (Commentary on the Whole Bible, Vol. 5)
Making peace before praying or communion
7 passages · 7 writers · 100s to 1800s
Writers on reconciling with a brother, or forgiving him, before praying, offering a gift, or receiving communion.
c. 197–220
That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God’s altar before we compose whatever of discord or offence we have contracted with our brethren. For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them?
Tertullian, On Prayer 11 (Ante-Nicene Fathers, Vol. 3)
c. 350–373
Thou keepest anger against thy brother; and dost thou yet dare to pray? Even he that stands on thy side, though he be not neighbour to thy sins, the taint of iniquity reaches unto him, and his petition is not heard. Leave off rage and then pray; and unless thou wouldst further provoke, restrain anger and so shalt thou supplicate.
Ephrem the Syrian, Ephraim Syrus: Three Homilies 3 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
1418–1427
Do not remain away from Holy Communion because of a small trouble or vexation but go at once to confession and willingly forgive all others their offenses.
Thomas à Kempis, The Imitation of Christ 4.10
1650
6. The celebration of the holy sacrament being the most solemn prayer, joined with the most effectual instrument of its acceptance, must suppose us in the love of God and in charity with all the world; and therefore we must, before every communion especially, remember what differences or jealousies are between us and any one else, and recompose all disunions, and cause right understandings between each other; offering to satisfy whom we have injured, and to forgive them who have injured us, without thoughts of resuming the quarrel when the solemnity is over; for that is but to rake the embers in light and fantastic ashes; it must be quenched, and a holy flame enkindled — no fires must be at all, but the fires of love and zeal; and the altar of incense will send up a sweet perfume, and make atonement for us.
Jeremy Taylor, Holy Living 4.11.1
1714
To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men ( v. 25, 26 ); When ye stand praying, forgive. … When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill.
Matthew Henry, Commentary on Mark 11.2 (Commentary on the Whole Bible, Vol. 5)
1834–1885
4. Forgiveness is essential in prayer. If we come to God harboring malice and unwilling to forgive, we have his solemn assurance that we shall not be ourselves forgiven.
Albert Barnes, Notes on the Bible Matthew 6:34
1857
Let us learn, for another thing, from these verses, the absolute necessity of a forgiving spirit towards others. … But then it is added, no prayers can be heard which do not come from a forgiving heart. "When you stand praying, forgive, if you have ought against any, that your Father also which is in heaven may forgive you your trespasses."
J.C. Ryle, Expository Thoughts on Mark Mark 11:22-26 (Expository Thoughts on the Gospels, Vol. 2)
Anger and grudges before nightfall
6 passages · 4 writers · 300s to 400s
Writers on Ephesians 4:26 and on putting away anger and grudges before the day ends.
c. 303–313
God has enjoined us not to let the sun go down upon our wrath, lest he should depart as a witness of our madness. Finally, Marcus Tullius , in opposition to his own precept, concerning which I have lately spoken, gave the greatest praises to the forgetting of injuries. “I entertain hopes,” he says, “O Cæsar, who art accustomed to forget nothing except injuries.” But if he thus acted—a man most widely removed not only from heavenly, but also from public and civil justice—how much more ought we to do this, who are, as it were, candidates for immortality?
Lactantius, The Divine Institutes 6.18 (Ante-Nicene Fathers, Vol. 7)
c. 386–407
One hour, or two, or three, is enough for thee; let not the sun depart, and leave you both at enmity. It was of God’s goodness that he rose: let him not depart, having shone on unworthy men. For if the Lord of His great goodness sent him, and hath Himself forgiven thee thy sins, and yet thou forgivest not thy neighbor, look, how great an evil is this! And there is yet another besides this. The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire.
John Chrysostom, Homilies on Ephesians 15 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
c. 386–430
If scorpions or adders were in your houses, how would ye toil to purify them, that ye might be able to dwell in safety? Yet are ye angry, yea inveterate anger is in your hearts, and there grow so many hatreds, so many beams, so many scorpions, so many vipers, and will ye not then purify the house of God, your heart? Do then what is said, “As we also forgive our debtors;” and so say securely, “Forgive us our debts.” For without debts in this earth ye cannot live; but those great crimes which it is your blessing to have been forgiven in Baptism, and from which we ought to be ever free, are of one sort, and of another are those daily sins, without which a man cannot live in this world, by reason of which this daily prayer with its covenant and agreement is necessary; that as we say with all cheerfulness, “Forgive us our debts;” so we may say with all truth, “As we also forgive our debtors.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 10 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 386–407
For just as he who treasures up the memory of wrong against his neighbour does not permit the punishment upon his own sins to be done away; so he who is clear of anger will speedily be clear of sins also.
John Chrysostom, Homily Against Publishing the Errors of the Brethren, and Uttering Imprecations upon Enemies 2 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
c. 389–391
Let us not then thrust the sword into ourselves by being revengeful. For what grief hath he who hath grieved thee inflicted upon thee, like thou wilt work unto thyself by keeping thine anger in mind, and drawing upon thyself the sentence from God to condemn thee? … For he hath given thee an opportunity to wash away thy sins; so that the greater the injuries he hath done thee, so much more is he become to thee a cause of a greater remission of sins.
John Chrysostom, The Homilies of St. John Chrysostom 61 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)
c. 440–461
Quench your anger, wipe out enmities, cherish unity, and vie with one another in the offices of true humility. Rule your slaves and those who are put under you with fairness, let none of them be tortured by imprisonment or chains. Forego vengeance, forgive offences: exchange severity for gentleness, indignation for meekness, discord for peace.
Leo the Great, The Letters and Sermons of Leo the Great 5.23 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)
Forgiving from the heart
31 passages · 11 writers · 300s to 1900s
Writers on what forgiving involves: forgiving from the heart and not in words only, forgetting the injury, doing good to the offender, and love in place of indifference.
375–380
Do not you rather bind yourselves faster, by pretending in your prayers to forgive, when you really do not forgive? Will you not be confronted with your own words, when you say you forgive and do not forgive?
Anonymous (ANF), Constitutions of the Holy Apostles 3.3 (Ante-Nicene Fathers, Vol. 7)
c. 386–430
We say to you then especially who are approaching to Holy Baptism, from your hearts forgive everything. And ye faithful, who taking advantage of this occasion are listening to this prayer, and our exposition of it, do ye wholly and from your hearts forgive whatsoever ye have against any. Forgive it there where God seeth. For sometimes a man remitteth with the mouth, and in the heart retaineth; he remitteth with the mouth for men’s sake, and retaineth in the heart, as not fearing the eyes of God.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 10 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 386–430
Say not with the tongue, “I forgive,” and put off to forgive in the heart; for by His threat of vengeance God showeth thee thy punishment. God knoweth where thou speakest. Man can hear thy voice; God looketh into thy conscience. If thou sayest, I forgive; forgive. Better is it that thou shouldest be violent in words, and forgive in the heart, than in words be soft, and in the heart relentless.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
387
If thou forgivest few things, He forgives thee few! If thou forgivest many things, He forgives thee many! If thou pardonest from the heart, and sincerely, God in like manner also pardons thee! If besides pardoning him thou accountest him a friend, God will also thus deal with thee; so that the more he has sinned, so much the more is it necessary that we should hasten to a reconciliation; since it becomes a cause of greater offences being forgiven us.
John Chrysostom, The Homilies on the Statues to the People of Antioch 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
c. 398–404
But let us all humble our own souls by alms-giving and forgiving our neighbors their trespasses, by not remembering injuries, nor avenging ourselves.
John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)
c. 425–429
For some of us, which is very bad, are inclined to show ourselves calm and most merciful in regard to those things which are done to God’s detriment, however great the crimes may be, but to be found most hard and inexorable exactors of debts to ourselves even in the case of the most trifling wrongs. Whoever then does not from his heart forgive his brother who has offended him, by this prayer calls down upon himself not forgiveness but condemnation, and by his own profession asks that he himself may be judged more severely, saying: Forgive me as I also have forgiven. And if he is repaid according to his own request, what else will follow but that he will be punished after his own example with implacable wrath and a sentence that cannot be remitted? And so if we want to be judged mercifully, we ought also to be merciful towards those who have sinned against us.
John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 10.22 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)
1540–1564
The amount of the whole admonition is, that believers should learn to forget the wrongs that have been done them, — that they should not, when injured, break out into hatred or ill-will, or wish to commit an injury on their part, — but that, the more the obstinacy and rage of wicked men was excited and inflamed, they should be the more fully disposed to exercise patience.
John Calvin, Harmony of the Evangelists, Vol. 1 5.49 (Calvin's Commentaries, Vol. 31)
1706
If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever.
Matthew Henry, Commentary on Leviticus 19.2 (Commentary on the Whole Bible, Vol. 1)
1706
Though others have been wanting in their duty to us, yet we must not therefore deny our duty to them. Some have said that they can more easily forgive their enemies than their friends; but we shall see ourselves obliged to forgive both if we consider, not only that our God, when we were enemies, reconciled us, but also that he passeth by the transgression of the remnant of his heritage, Mic. vii. 18 .
Matthew Henry, Commentary on Genesis 14.2 (Commentary on the Whole Bible, Vol. 1)
1708
It was generously done of Samson, though he was the party offended and the superior relation, to whom therefore she was bound in duty to sue for peace and to make the first motion of reconciliation. When differences happen between near relations, let those be ever reckoned the wisest and the best that are most forward to forgive and forget injuries and most willing to stoop and yield for peace' sake.
Matthew Henry, Commentary on Judges 15.1 (Commentary on the Whole Bible, Vol. 2)
1710
We better befriend our own peace by forgetting injuries and unkindnesses than by remembering them and scoring them up.
Matthew Henry, Commentary on Job 19.1 (Commentary on the Whole Bible, Vol. 3)
1710
Whereas it is commonly looked upon as a piece of ingenuity to apprehend an affront quickly, it is here made a man's glory to pass over a transgression, to appear as if he did not see it ( Ps. xxxviii. 13 ), or, if he sees fit to take notice of it, yet to forgive it and meditate no revenge.
Matthew Henry, Commentary on Proverbs 19.10 (Commentary on the Whole Bible, Vol. 3)
1714
If ye forgive, your heavenly Father will also forgive. … Those which in the prayer are called debts, are here called trespasses, debts of injury, wrongs done to us in our bodies, goods, or reputation: trespasses is an extenuating term for offences, paraptomata — stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name.
Matthew Henry, Commentary on Matthew 6.3 (Commentary on the Whole Bible, Vol. 5)
1714
The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us.
Matthew Henry, Commentary on Matthew 18.4 (Commentary on the Whole Bible, Vol. 5)
1714
Call them not treasons, but trespasses; not wilful injuries, but casual inadvertencies; peradventure it was an oversight ( Gen. xliii. 12 ), therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor mediate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befals him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before.
Matthew Henry, Commentary on Matthew 6.3 (Commentary on the Whole Bible, Vol. 5)
1725
While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other ( Acts xv. 39 ), and Paul and Peter, Gal. ii. 14 . But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others.
Matthew Henry, Commentary on Colossians 3.4 (Commentary on the Whole Bible, Vol. 6)
1755–1765
It is ordinary with men, that one injury blots out the remembrance of twenty courtesies; but God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses.
John Wesley, Notes on the Bible 32.23
1755–1765
Now Joseph having forgiven them all, lays this obligation upon them, not to upbraid one another. This charge our Lord Jesus has given to us, that we love one another, that we live in peace, that whatever occurs, or whatever former occurrences are remembered, we fall not out.
John Wesley, Notes on the Bible 28.45
1834–1885
No man ever did or ever can enjoy religion who did not from his heart forgive his brother his trespasses. … 23. Forgiveness must not be in word merely, but from the heart, Mat 18:35. No other can be genuine.
Albert Barnes, Notes on the Bible Matthew 18:35
1834–1885
From your hearts - That is, not merely in words, but really and truly to feel and act toward him as if he had not offended us.
Albert Barnes, Notes on the Bible Matthew 18:35
1867
No one, however, supposes for a moment that a man who has once refused to forgive his brother, shall therefore be condemned to endless unforgiveness and unforgivingness. What is meant is, that while a man continues in such a mood, God cannot be with him as his friend; not that he will not be his friend, but the friendship being all on one side—that of God—must take forms such as the man will not be able to recognize as friendship. Forgiveness, as I have said, is not love merely, but love conveyed as love to the erring, so establishing peace towards God, and forgiveness towards our neighbour.
George MacDonald, Unspoken Sermons 4 (Vol. 1)
1867
Forgiveness can never be indifference. Forgiveness is love towards the unlovely.
George MacDonald, Unspoken Sermons 4 (Vol. 1)
1904–1910
We have not done what the worst men and our most malicious enemies have a right to receive from us when we say, with the cowardly insincerity of the world, ‘I can forgive but I cannot forget.’ That is no forgiveness, and that is no mercifulness It is not enough to stand still, unresisting. There must be a hand of helpfulness stretched out, and a gush of pity and mercifulness in the heart, if we are to do what our Master has done for us all, and what our Master requires us to do for one another.
Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 2.18 (Expositions of Holy Scripture, Vol. 6)
1904–1910
When we forgive one another, he who forgives puts away alienation of heart, every cloud of suspicion from his mind, and his feeling and his conduct are as if there had never been a jar or an offence, or are more tender and loving because of the offence that is now forgiven. He who is forgiven has, on his part, a deeper shame for the offence, which looks far darker now, when it is blotted out, than it did before forgiveness. Both are eager to show love, not in order to erase the past, but because the past is erased.
Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 2.36 (Expositions of Holy Scripture, Vol. 6)
1904–1910
Perhaps it is right that men who have offended against men should earn restoration by acts, and should have to ride quarantine, as it were, for a time. But I question whether forgiveness is ever true which is not, like God’s, attended by large-hearted gifts. If pardon is only the non-infliction of penalty, then it is natural enough that it should be considered sufficient by itself, and that the evildoer should not be rewarded for having been bad. But if pardon is the outflow of the love of the offended to the offender, then it can scarcely be content with simply giving the debtor his discharge, and turning him into the world penniless.
Alexander Maclaren, Luke 2.9 (Expositions of Holy Scripture, Vol. 9)
1904–1910
What, then, do we mean by human forgiveness? … One of them does something which the other thinks is a sin against friendship or loyalty, and he who is sinned against says, ‘I forgive you.’ That does not mean that he does not inflict a penalty, because there is no penalty in question.
Alexander Maclaren, Psalms 2.25 (Expositions of Holy Scripture, Vol. 4)
1904–1910
There is the forgiveness known to law and practised by the lawgiver. There is the forgiveness known to love and practised by the friend, or parent, or lover.
Alexander Maclaren, Psalms 1.14 (Expositions of Holy Scripture, Vol. 4)
1904–1910
Forgiveness is not a matter of conduct, then, primarily, but it is a matter of disposition, of attitude, or, to put it into a shorter word, it is a matter of the heart; and even on the lower level of the human type, we see that remission of penalty may be a part, sometimes is and sometimes is not, but is always the smallest part of it, and a derivative and secondary result of something that went before.
Alexander Maclaren, Psalms 2.25 (Expositions of Holy Scripture, Vol. 4)
1904–1910
‘I can forgive, but I cannot forget,’ generally means, ‘I do not quite forgive.’ We are not to take the pardoned offence, and carry it to a kind of ‘suspense account,’ to be revived if another is committed, but we are to blot it out altogether.
Alexander Maclaren, Matthew IX to XVIII 2.5 (Expositions of Holy Scripture, Vol. 7)
1904–1910
What is forgiveness? … But in so far as sin is sin, considered as being the perversion and setting wrong of my relation to Him, its consequences, which are its penalties, are swept away by forgiveness; for forgiveness, in its essence and deepest meaning, is neither more nor less than that the love of the person against whom the wrong has been done shall flow out, notwithstanding the wrong.
Alexander Maclaren, Matthew IX to XVIII 1.2 (Expositions of Holy Scripture, Vol. 7)
1908
Christianity came in here as before. It came in startlingly with a sword, and clove one thing from another. It divided the crime from the criminal. The criminal we must forgive unto seventy times seven. The crime we must not forgive at all.
G.K. Chesterton, Orthodoxy 6
Reasons given for forgiving
31 passages · 13 writers · 300s to 1900s
Writers on why a person should forgive: God's example, Christ's example, love, duty, the forgiver's own good, and forgiving as evidence of grace.
c. 374–397
103. Do you then forgive injuries done to you that you may be children of Jacob. Be not provoked as was Esau. Imitate holy David, who as a good master left us what we should follow, saying: “Instead of loving me they spake against me, but I prayed,” and when he was reviled, he prayed.
Ambrose of Milan, Selections from the Letters of St. Ambrose 15 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)
c. 386–407
If we forgive our neighbors their trespasses, ours will be forgiven to us, if we bestow alms, if we be humble. … Forgive him that has injured thee, have pity on the needy, humble thy soul, and though thou be a grievous sinner, thou wilt be able to obtain the kingdom, by these means purging off thy sins themselves, and wiping off their stain.
John Chrysostom, Homilies on Philemon 2 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
c. 386–430
What is this, but that thou shouldest forgive him that asks thee, if thou require to be forgiven? But if thou have nothing to be forgiven thee, I dare to say, be unwilling to forgive. Though I ought not even to say this. Though thou have nothing to be forgiven thee, forgive.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 66 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 386–430
Death was not due to Him, nor life to us; He received what was not due to Him, He gave what was not due to us. But since we are speaking of the remission of sins, lest ye should think it too high a thing to imitate Christ, hear the Apostle saying, “Forgiving one another, even as God in Christ hath forgiven you.” … Thou art called a child: if thou refuse to imitate Him, why seekest thou His inheritance?
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 66 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)
c. 386–407
For inasmuch as it cannot be that, being men, we shall avoid either giving pain or suffering it, he does the next thing, he devises a remedy,—that we should forgive one another. And yet there is no comparison. For if thou indeed shouldest at this moment forgive any one, he will forgive thee again in return; whereas to God thou hast neither given nor forgiven anything. And thou indeed art forgiving a fellow-servant; whereas God is forgiving a servant, and an enemy, and one that hates Him.
John Chrysostom, Homilies on Ephesians 18 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
387
If the Emperor had laid down a law, that all those who were enemies should be reconciled to one another, or have their heads cut off, should we not every one make haste to a reconciliation with his neighbour? … For this reason we are commanded to say, “Forgive us our debts, as we forgive our debtors.” What can be more mild, what more merciful, than this precept! He hath made thee a judge of the pardon of thine own offences!
John Chrysostom, The Homilies on the Statues to the People of Antioch 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
387
For if hell did not threaten the resentful; yet for the very torment resulting from the thing itself we ought to forgive the offences of those who have aggrieved us. But when deathless punishments remain behind, what can be more senseless than the man, who both here and there brings punishment upon himself, while he thinks to be revenged upon his enemy! … And tell me not of the greatness of the injuries received; for it is not this which maketh thy wrath to be retained; but this, that thou art unmindful of thine own offences; that thou hast not before thine eyes either hell or the fear of God!
John Chrysostom, The Homilies on the Statues to the People of Antioch 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
c. 388–391
Good was the man who said: “If I have rewarded evil to those who did me good.” For what glory is it if we do not injure him who has not injured us? But it is true virtue to forgive when injured.
Ambrose of Milan, On the Duties of the Clergy 4.9 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)
c. 389–392
When therefore we forgive not others, we forgive not ourselves. And so let us not merely say to God, “remember not our offenses”; but let each also say to himself, “let us not remember the offenses of our fellow-servants done against us.” For thou first givest judgment on thine own sins, and God judgeth after; thou proposest the law concerning remission and punishment, thou declarest thy decision on these matters, and therefore whether God shall or shall not remember, rests with thee. For which cause Paul biddeth us “forgive, if any One hath cause of complaint against any” ( Col. iii. 13 ), and not simply forgive, but so that not even any remnants be left behind.
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 41 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)
c. 406–421
Let us therefore forgive one another his faults, and pray for one another’s faults, and thus in a manner be washing one another’s feet. It is our part, by His grace, to be supplying the service of love and humility: it is His to hear us, and to cleanse us from all the pollution of our sins through Christ, and in Christ; so that what we forgive even to others, that is, loose on earth, may be loosed in heaven.
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 59 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)
c. 406–421
Let us listen to the Apostle James, who states this precept with the greatest clearness when he says, “Confess your faults one to another, and pray one for another.” For of this also the Lord gave us the example. For if He who neither has, nor had, nor will have any sin, prays for our sins, how much more ought we to pray for one another’s in turn! And if He forgives us, whom we have nothing to forgive; how much more ought we, who are unable to live here without sin, to forgive one another!
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 59 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)
1535
Forgive one another. Without such bearing and forbearing, giving and forgiving, there can be no unity because to give and to take offense are unavoidably human. Whenever you are angry with your brother for any cause, repress your violent emotions through the Spirit.
Martin Luther, Commentary on Galatians 5:16
1540–1564
It may sometimes happen, that men are kind and tender-hearted, and yet, when they receive improper treatment, do not so easily forgive injuries. That those whose kindness of heart in other respects disposes them to acts of humanity, may not fail in their duty through the ingratitude of men, he exhorts them to discover a readiness to lay aside resentment. To give his exhortation the greater weight, he holds out the example of God, who has forgiven to us, through Christ, far more than any mortal man can forgive to his brethren.
John Calvin, Commentary on Galatians and Ephesians Ephesians 4.9 (Calvin's Commentaries, Vol. 41)
1668
To be of a meek forgiving spirit, is Christ-like, God-like; then shall you be the children of your Father which is in heaven, for he maketh his sun to rise upon the evil, and upon the good; and sendeth rain on the just, and unjust, Mat. v. 45. … Mr. Calvin, though a man of a quick spirit, yet had attained such a degree of this Christ-like forgiveness, that when Luther had used some opprobrious language of him, the good man said no more but this, "although he should call me Devil, yet I will acknowledge him to be an eminent servant of Jesus Christ."
John Flavel, A Saint Indeed 11
1706
We are, or hope to be, forgiven of God whom we have all offended, and therefore should be ready to forgive one another.
Matthew Henry, Commentary on Genesis 45.2 (Commentary on the Whole Bible, Vol. 1)
1714
Personal wrongs, which are to be forgiven, ver. 21-35 . See how practical Christ's preaching was; he could have revealed mysteries, but he pressed plain duties, especially those that are most displeasing to flesh and blood.
Matthew Henry, Commentary on Matthew 18.0 (Commentary on the Whole Bible, Vol. 5)
1714
II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of ( v. 3 ): Take heed to yourselves. … "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge ( Prov. xxiv. 29 ): I will do so to him as he hath done to me.
Matthew Henry, Commentary on Luke 17.1 (Commentary on the Whole Bible, Vol. 5)
1725
Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another.
Matthew Henry, Commentary on Ephesians 4.3 (Commentary on the Whole Bible, Vol. 6)
1834–1885
It is our true interest, as well as duty, to forgive those that offend us, Mat 18:34. God will take vengeance, and in due time we must suffer if we do not forgive others. 21. Christians are often great sufferers for harboring malice.
Albert Barnes, Notes on the Bible Matthew 18:35
1856
Another motive for forgiving others, ought to be the recollection of the day of judgment, and the standard by which we shall all be tried in that day. There will be no forgiveness in that day for unforgiving people. … Surely if we intend to stand at the right hand, when Jesus sits on the throne of His glory, we must learn, while we are on earth, to forgive.
J.C. Ryle, Expository Thoughts on Matthew Matthew 18:21-35 (Expository Thoughts on the Gospels, Vol. 1)
1856
Men who care not for doctrines, can understand a forgiving temper. Would we grow in grace ourselves, and become more holy in all our ways, words, and works? Let us remember this passage. nothing so grieves the Holy Spirit, and brings spiritual darkness over the soul, as giving way to a quarrelsome and unforgiving temper.
J.C. Ryle, Expository Thoughts on Matthew Matthew 18:21-35 (Expository Thoughts on the Gospels, Vol. 1)
1856
It is a melancholy fact that there are few Christian duties so little practiced as that of forgiveness. It is sad to see how much bitterness, unmercifulness, spite, harshness, and unkindness there is among men. Yet there are few duties so strongly enforced in the New Testament Scriptures as this duty is, and few the neglect of which so clearly shuts a man out of the kingdom of God.
J.C. Ryle, Expository Thoughts on Matthew Matthew 18:21-35 (Expository Thoughts on the Gospels, Vol. 1)
1857
All have not equal gifts of knowledge and utterance in their approaches to God. But all can forgive their fellow-men. It is a subject which our Lord Jesus Christ has taken special pains to impress on our minds.
J.C. Ryle, Expository Thoughts on Mark Mark 11:22-26 (Expository Thoughts on the Gospels, Vol. 2)
1857
Do we know what it is to be of a forgiving spirit? … Let us determine by God's grace to forgive, even as we hope to be forgiven. This is the nearest approach we can make to the mind of Christ Jesus.
J.C. Ryle, Expository Thoughts on Mark Mark 11:22-26 (Expository Thoughts on the Gospels, Vol. 2)
1867
A third will say: “I suppose I must forgive him; for if I do not forgive him, God will not forgive me.” This man is a little nearer the truth, inasmuch as a ground of sympathy, though only that of common sin, is recognized as between the offender and himself. … For this end I will show him all the kindness I can, not forcing it upon him, but seizing every fit opportunity; not, I hope, from a wish to make myself great through bounty to him, but because I love him so much that I want to love him more in reconciling him to his true self.
George MacDonald, Unspoken Sermons 4 (Vol. 1)
1867
It is spiritual murder, the worst, to hate, to brood over the feeling that excludes, that, in our microcosm, kills the image, the idea of the hated. We listen to the voice of our own hurt pride or hurt affection (only the latter without the suggestion of the former, thinketh no evil) to the injury of the evil-doer. In as far as we can, we quench the relations of life between us; we close up the passages of possible return. This is to shut out God, the Life, the One. For how are we to receive the forgiving presence while we shut out our brother from our portion of the universal forgiveness, the final restoration, thus refusing to let God be All in all?
George MacDonald, Unspoken Sermons 4 (Vol. 1)
1871
It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man.
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Ephesians 4
1895
The spirit of forgiveness is the spirit of love. Because God is love, He forgives: it is only when we are dwelling in love that we can forgive as God forgives.
Andrew Murray, With Christ in the School of Prayer 15
1895
God’s full and free forgiveness is to be the rule of ours with men. Otherwise our reluctant, half-hearted forgiveness, which is not forgiveness at all, will be God’s rule with us. … God’s forgiving disposition, revealed in His love to us, becomes a disposition in us; as the power of His forgiving love shed abroad and dwelling within us, we forgive even as He forgives.
Andrew Murray, With Christ in the School of Prayer 15
1895
Jesus, in speaking of forgiveness, speaks of love as its root. Just as in the Sermon on the Mount He connected His teaching and promises about prayer with the call to be merciful, as the Father in heaven is merciful (Matt. v. 7, 9, 22, 38-48), so we see it here: a loving life is the condition of believing prayer.
Andrew Murray, With Christ in the School of Prayer 15
1904–1910
Have you got forgiveness, and are you going out from the presence-chamber of the King to take your brother by the throat for the beggarly coppers that he owes you, and say: 'Pay me what thou owest!' when the Master has forgiven you all that great mountain of indebtedness which you owe Him?
Alexander Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 2.3.3 (Expositions of Holy Scripture, Vol. 14)
What makes forgiving hard and what helps
18 passages · 8 writers · 100s to 1900s
Writers on why forgiving is hard and what they say helps: patience, considering the wrongdoer, remembering one's own pardon, faith, and grace.
c. 197–220
As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say “seven times,” or “seventy-seven times?” Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience?
Tertullian, Of Patience 12 (Ante-Nicene Fathers, Vol. 3)
c. 386–407
If then we have so many things to answer for, we ought with all alacrity to forgive those who injure us, who defraud us, and not to bear malice. For there is a way to the forgiveness of our sins that needs no labors, nor expense of wealth, nor any other things, but merely our own choice.
John Chrysostom, Homilies on Philemon 2 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
c. 386–407
If a man practices almsgiving, and hears another speak of almsgiving, he is not wearied, but pleased, for he hears his own good actions recommended and proclaimed. So that when we are displeased at hearing a discourse upon the forgiveness of injuries, it is because we have no interest in forbearance, it is not practiced by us; for if we had the reality, we should not be pained at its being named. If therefore you would not have us wearisome or annoying, practice as we preach, exhibit in your actions the subject of our discourses.
John Chrysostom, Homilies on 1 Timothy 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 13)
387
For many there are, who when I reproach them because after being exhorted to be reconciled to their enemies, they will not be persuaded to it, think fit to proffer this apology, which is nothing less than a cloak for their iniquity. “I am unwilling,” says one, “to be reconciled, lest I should make the man worse, more ill-tempered, and more disposed to treat me contemptuously hereafter.” Besides this, they also make this plea: “Many people,” say they, “think it is weakness in me to come first to a reconciliation, and to entreat my enemy.” All these things are foolish; for the Eye that slumbers not has seen thy good intention; wherefore, it behoveth thee to make no account of the opinion of thy fellow-servants, when thou hast gained the opinion of the Judge, Who is about to try thy cause.
John Chrysostom, The Homilies on the Statues to the People of Antioch 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
c. 389–391
For what sort of toil is it to forgive him that hath grieved us? Nay, it is a toil not to forgive, but to keep up our enmity: even as to be delivered from the anger, both works in us a great refreshment, and is very easy to him that is willing. For there is no sea to be crossed, nor long journey to be travelled, nor summits of mountains to be passed over, nor money to be spent, no need to torment thy body; but it suffices to be willing only, and all our sins are done away.
John Chrysostom, The Homilies of St. John Chrysostom 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)
1668
Consider well the quality of the person that hath wronged thee; either he is a good man, or a wicked man, that hath done thee the injury: if he be a good man, there is light and tenderness in his conscience, and that will bring him at last to a sense of the evil he hath done; however Christ hath forgiven him greater injuries than these, and why shouldst not thou? Will not Christ upbraid him with any of those wrongs done to him, but frankly forgive him all; and will thou take him by the throat for some petty abuse that he hath done to thee?
John Flavel, A Saint Indeed 11
1668
Keep down thy heart by this consideration, that by revenge thou canst but satisfy a lust, but by forgiveness thou shalt conquer a lust. Suppose by revenge thou shouldst destroy one enemy, I will shew thee how, by forgiving, thou shalt conquer three; thine own lust, the devil's temptation, and thine enemy's heart; and is not this a more glorious conquest?
John Flavel, A Saint Indeed 11
1668
If you have got any good by them; if the reproaches and wrongs you have received, have made you search your hearts the more, watch your ways the more narrowly; if their wronging you, has made you see how you have wronged God, then let me say for them, as Paul did, Pray forgive them this wrong. What, can you not find an heart to forgive one that hath been instrumental of so much good to you? That is strange! what though they meant it for evil? Yet if God hath turned it to good, you have no more reason to rage against the instrument, than he had who received a wound from his enemy, which only brake and let out that imposthume, which otherwise had been his death.
John Flavel, A Saint Indeed 11
1710
Wisdom and grace would indeed make it most easy to us to forgive our relations and friends if they offend us, but corruption makes it most difficult to forgive them; let us therefore take heed of disobliging a brother, or one that has been as a brother; ingratitude is very provoking. … Esau was a brother offended, and seemed harder to be won than a strong city, yet by a work of God upon his heart, in answer to Jacob's prayer, he was won.
Matthew Henry, Commentary on Proverbs 18.18 (Commentary on the Whole Bible, Vol. 3)
1710
2. Men think, when they are engaged in quarrels, that it would be a shame to them to go back and let fall the weapon; whereas really it is an honour for a man to cease from strife, an honour to withdraw an action, to drop a controversy, to forgive an injury, and to be friends with those that we have fallen out with. It is the honour of a man, a wise man, a man of spirit, to show the command he has of himself by ceasing from strife, yielding, and stooping, and receding from his just demands, for peace-sake, as Abraham, the better man, Gen. xiii. 8 .
Matthew Henry, Commentary on Proverbs 20.3 (Commentary on the Whole Bible, Vol. 3)
1714
Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: " Lord, increase our faith, or we shall never be able to practise such a difficult duty as this." Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother.
Matthew Henry, Commentary on Luke 17.1 (Commentary on the Whole Bible, Vol. 5)
1725
If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases. (6.) Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them. (7.) A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any.
Matthew Henry, Commentary on Colossians 3.4 (Commentary on the Whole Bible, Vol. 6)
1725
Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves.
Matthew Henry, Commentary on Ephesians 4.2 (Commentary on the Whole Bible, Vol. 6)
1725
Observe, Even good men may sometimes need great earnestness and entreaty to lay their passions, let go their resentments, and forgive those who have injured and offended them. Some have thought it to look this way, when Paul is so pathetic and earnest, mustering up so many pleas and arguments to gain what he requests. Philemon, a Phrygian, might perhaps be naturally of a rough and difficult temper, and thence need no little pains in touching all the springs that might move him to forgiveness and reconciliation; but rather should we strive to be like God, who is slow to anger, ready to forgive, and abundant in pardons.
Matthew Henry, Commentary on Philemon 1.3 (Commentary on the Whole Bible, Vol. 6)
1856
In these verses the Lord Jesus deals with a deeply important subject--the FORGIVENESS OF INJURIES. We live in a wicked world, and it is vain to expect that we can escape ill-treatment, however carefully we may behave. To know how to conduct ourselves, when we are ill-treated, is of great importance to our souls.
J.C. Ryle, Expository Thoughts on Matthew Matthew 18:21-35 (Expository Thoughts on the Gospels, Vol. 1)
1889
I may say to myself with heartiest vengeance, ‘I should just like to let that man see what a wretch he is—what all honest men at this moment think of him!’ but, the moment come, the man will loathe himself tenfold more than any other man could, and that moment my heart will bury his sin. Its own ocean of pity will rush from the divine depths of its God—origin to overwhelm it. Let us try to forethink, to antedate our forgiveness. … We have not yet sounded the depths of forgiveness that are and will be required of such as would be his disciples!
George MacDonald, Unspoken Sermons 11 (Vol. 3)
1895
In the little annoyances of daily life, we are watchful not to excuse the hasty temper, the sharp word, the quick judgment, with the thought that we mean no harm, that we do not keep the anger long, or that it would be too much to expect from feeble human nature, that we should really forgive the way God and Christ do. No, we take the command literally, ‘Even as Christ forgave, so also do ye.’ The blood that cleanses the conscience from dead works, cleanses from selfishness too; the love it reveals is pardoning love, that takes possession of us and flows through us to others. Our forgiving love to men is the evidence of the reality of God’s forgiving love in us, and so the condition of the prayer of faith.
Andrew Murray, With Christ in the School of Prayer 15
1904–1910
We all know too well how hard it is; but we may reflect for a moment on the absolute necessity of obeying this precept to the full. For their own souls’ sakes Christian men are to avoid all bitterness, strife, and malice. Let us try to remember, and to bring to bear on our daily lives, the solemn things which Jesus said about God’s forgiveness being measured by our forgiveness. … It takes two to make a quarrel; let me be sure that I am never one of the two!
Alexander Maclaren, Romans and Corinthians 1.34 (Expositions of Holy Scripture, Vol. 13)
Passing mentions
Christ and the martyrs praying for those who killed them
4 passages · 4 writers · 300s to 1800s
Passages that mention Christ's prayer on the cross, or the dying prayers of Stephen and James, as an example for believers.
c. 370–419
After the buffeting, the cross, the scourge, the blasphemies, at the very last He prayed for His crucifiers, saying, “Father, forgive them, for they know not what they do.” I, too, pardon the error of a brother. He has been deceived, I feel sure, by the art of the devil.
Jerome, The Letters of St. Jerome 50 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
1070–1109
Led out to the place of death He is given myrrh and gall to drink; He is lifted up upon the cross, saying as He rises, ‘Father, forgive them, for they know not what they do’ (St. Luke xxiii. 34). Who, who, and what is This that, for all He was so oppressed, opened not His mouth even once to utter word of complaint, of excuse, or threatening, or malediction, against the dogs that encompassed Him, and at last breathed on His enemies a word of benediction such as the world had never heard from its foundation.
Anselm of Canterbury, Meditations and Prayers 2.9
1648
Seventhly, We may, nay we must, grant a twofold praying in our Saviour; — one, by virtue of his office as he was mediator; the other, in answer of his duty, as he was subject to the law. It is true, he who was mediator was made subject to the law; but yet those things which be did in obedience to the law as a private person were not acts of mediation, nor works of him as mediator, though of him who was mediator. Now, as he, was subject to the law, our Saviour was bound to forgive offences and wrongs done unto him, and to pray for his enemies; as also he had taught us to do, whereof in this he gave us an example: Matt. v. 44, “I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;” which doubtless he inferreth from that law, Lev. xix. 18, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself,” — quite contrary to the wicked gloss put upon it by the Pharisees.
John Owen, The Death of Death in the Death of Christ 1.8
1867
“Father, forgive them, for they know not what they do,” said the Divine, making excuse for his murderers, not after it was all over, but at the very moment when he was dying by their hands. Then Jesus had forgiven them already. His prayer the Father must have heard, for he and the Son are one. When the Father succeeded in answering his prayer, then his forgiveness in the hearts of the murderers broke out in sorrow, repentance, and faith. Here was a sin dreadful enough surely—but easy for our Lord to forgive.
George MacDonald, Unspoken Sermons 4 (Vol. 1)
Praying for, blessing, and loving enemies
2 passages · 2 writers · 200s to 300s
Passages that mention praying for, blessing, or loving enemies and persecutors in connection with forgiving them.
c. 300–400
But the righteous man tries also to love his enemies and to bless those who slander him, and even to pray for his enemies, and to compassionate those who do him wrong. Wherefore also he refrains from doing wrong, and blesses those who curse him, pardons those who strike him, and submits to those who persecute him, and salutes those who do not salute him, shares such things as he has with those who have not, persuades him that is angry with him, conciliates his enemy, exhorts the disobedient, instructs the unbelieving, comforts the mourner; being distressed, he endures; being ungratefully treated, he is not angry.
Pseudo-Clement, Pseudo-Clementine Literature 4.15.32 (Ante-Nicene Fathers, Vol. 8)
c. 386–430
So love thine enemies as to wish them to become thy brethren; so love thine enemies as that they may be called into thy fellowship. For so loved He who, hanging on the cross, said, “Father, forgive them, for they know not what they do.” For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might.
Augustine of Hippo, Ten Homilies on the First Epistle of John 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)
Refusing revenge and leaving it to God
3 passages · 3 writers · 100s to 1600s
Passages that mention refusing revenge, bearing injury, or leaving vengeance to God.
c. 190–202
Revenge is retribution for evil, imposed for the advantage of him who takes the revenge. He will not desire us to take revenge, who teaches us “to pray for those that despitefully use us.”
Clement of Alexandria, The Instructor 1.8 (Ante-Nicene Fathers, Vol. 2)
1265–1274
I answer that, Vengeance consists in the infliction of a penal evil on one who has sinned. Accordingly, in the matter of vengeance, we must consider the mind of the avenger. For if his intention is directed chiefly to the evil of the person on whom he takes vengeance and rests there, then his vengeance is altogether unlawful: because to take pleasure in another's evil belongs to hatred, which is contrary to the charity whereby we are bound to love all men. Nor is it an excuse that he intends the evil of one who has unjustly inflicted evil on him, as neither is a man excused for hating one that hates him: for a man may not sin against another just because the latter has already sinned against him, since this is to be overcome by evil, which was forbidden by the Apostle, who says ( Rom. 12:21 ): "Be not overcome by evil, but overcome evil by good."
Thomas Aquinas, Summa Theologica II-II.Q108.A1
1609
Thus a man who has meditated some revenge gives it up in confession, but soon after he is to be found talking about the quarrel, averring that but for the fear of God he would do this or that; complaining that it is hard to keep the Divine rule of forgiveness; would to God it were lawful to avenge one’s self! Who can fail to see that even if this poor man is not actually committing sin, he is altogether bound with the affections thereof, and although he may have come out of Egypt, he yet hungers after it, and longs for the leeks and onions he was wont to feed upon there!
Francis de Sales, Introduction to the Devout Life 1.7
The Lord's Prayer and forgiving debtors
8 passages · 8 writers · 1st c. to 1900s
Passages that mention the petition "as we forgive our debtors" or tie one's own pardon to forgiving others.
96
Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness” ), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.”
Clement of Rome, First Epistle to the Corinthians 2.13 (Ante-Nicene Fathers, Vol. 1)
337–345
Whosoever begs forgiveness of his Lord, let him also forgive his debtor. Whosoever does not demand back a hundred dinars, his Lord forgives him ten thousand talents.
Aphrahat, Aphrahat: Select Demonstrations 5 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
c. 386–407
Hear then what He hath enjoined: “If thou forgive thy neighbor, I also will forgive thee” ( ib. vi. 14 ), He says. What hardship is there in this? … What labor is there here?
John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27 (Nicene and Post-Nicene Fathers, Series 1, Vol. 11)
1529
And forgive us our trespasses, as we forgive those who trespass against us. This part now relates to our poor miserable life, which, although we have and believe the Word of God, and do and submit to His will, and are supported by His gifts and blessings, is nevertheless not without sin. For we still stumble daily and transgress because we live in the world among men who do us much harm and give us cause for impatience, anger, revenge, etc.
Martin Luther, Luther's Large Catechism 24.6
1647
Q. 194. What do we pray for in the fifth petition? A. In the fifth petition (which is, Forgive us our debts, as we forgive our debtors ), acknowledging that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.
Westminster Assembly, Westminster Larger Catechism 194
1839
420. What is meant in the Lord's Prayer by our debts? … 422. But who are our debtors? People who have not rendered us that which they owed us by the law of God; as, for instance, have not shown us love, but malice.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 420–427
1871
After what has been said on Mt 5:7, it will not be thought that our Lord here teaches that our exercise of forgiveness towards our offending fellow men absolutely precedes and is the proper ground of God's forgiveness of us. His whole teaching, indeed—as of all Scripture—is the reverse of this. But as no one can reasonably imagine himself to be the object of divine forgiveness who is deliberately and habitually unforgiving towards his fellow men, so it is a beautiful provision to make our right to ask and expect daily forgiveness of our daily shortcomings and our final absolution and acquittal at the great day of admission into the kingdom, dependent upon our consciousness of a forgiving disposition towards our fellows, and our preparedness to protest before the Searcher of hearts that we do actually forgive them.
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Matthew 6
1930–1933
We ask forgiveness "in proportion as" (ως) we also have forgiven those in debt to us, a most solemn reflection.
A.T. Robertson, Word Pictures in the New Testament 2.6
The unforgiving servant and God's mercy as the pattern
8 passages · 6 writers · 300s to 1900s
Passages that mention the parable of the unforgiving servant, or God's patience and pardon as the model for forgiving others.
c. 386–407
Condemn thyself therefore for thy sins. This is enough for the Master by way of self-defence. For he who condemns his sins, is slower to fall into them again. Awake thy conscience, that inward accuser, in order that thou mayest have no accuser at the judgment seat of the Lord. This is one way of repentance, the best; and there is another not less than this, not to bear a grudge against thine enemies to overcome anger, to forgive the sins of our fellow-servants.
John Chrysostom, Three Homilies Concerning the Power of Demons 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)
c. 389–391
The servant asked only for delay and putting off the time, but He gave more than he asked, remission and forgiveness of the entire debt. For it had been his will to give it even from the first, but he did not desire the gift to be his only, but also to come of this man’s entreaty, that he might not go away uncrowned. For that the whole was of him, although this other fell down to him and prayed, the motive of the forgiveness showed, for “moved with compassion” he forgave him. But still even so he willed that other also to seem to contribute something, that he might not be exceedingly covered with shame, and that he being schooled in his own calamities, might be indulgent to his fellow-servant.
John Chrysostom, The Homilies of St. John Chrysostom 61 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)
1682
Men that are great in the world are quick in passions, and are not so ready to forgive an injury, or bear with an offender, as one of a meaner rank. … God is slow to anger, because great in power: he hath no less power over himself than over his creatures: he can sustain great injuries without an immediate and quick revenge: he hath a power of patience, as well as a power of justice.
Stephen Charnock, The Existence and Attributes of God 14
1712
We think God apt to take offence and backward to forgive—that, if he forgives once, he will not forgive a second time. Peter thought it a great deal to forgive seven times ( Matt. xviii. 21 ), and a hundred pence go far with us; but God meets returning sinners with pardoning mercy; he forgives freely, and as he gives: it is without upbraiding. We forgive and cannot forget; but, when God forgives sin, he remembers it no more.
Matthew Henry, Commentary on Isaiah 55.2 (Commentary on the Whole Bible, Vol. 4)
1758
The parable is not to represent Peter’s case in particular, but that of all who then were, or ever should be, Christ’s disciples; as appears by the conclusion of the discourse, ( ver. 35.) “So likewise shall my heavenly Father do, if ye, from your hearts, forgive not every one his brother their trespasses.”
Jonathan Edwards, Original Sin Defended 3
1871
How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of God towards Nineveh. Strange in one who was himself a monument of mercy on his repentance! We all, like him, need the lesson taught in the parable of the unforgiving, though forgiven, debtor (Mt 18:23-35).
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Jonah 4
1904–1910
Is, then, our poor forgiveness the measure or condition of God’s? … We learn that our human forgiveness is the faint reflection of the light of His. We have a right to infer His gentleness, forbearance, and forgiveness from the existence of such gracious qualities in ourselves.
Alexander Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 2.36 (Expositions of Holy Scripture, Vol. 6)
1904–1910
God’s pardon is above all human example, even though, having once been received by us, it ought to become for us the pattern by which we shape and regulate our own lives. … We think we have stretched the elasticity of long suffering and forgiveness further than we might have been reasonably expected to do if seven times we forgive the erring brother, but God’s measure of pardon is seventy times seven, two perfectnesses multiplied into themselves perfectly; for the measure of His forgiveness is boundless, and there is no searching of the depths of His pardoning mercy.
Alexander Maclaren, Isaiah and Jeremiah 1.2.26 (Expositions of Holy Scripture, Vol. 5)
Reconciliation, anger, and worship
7 passages · 7 writers · 300s to 1900s
Passages that mention reconciling before worship or communion, or putting away anger before the day ends.
375–380
Be ye therefore righteous judges, peacemakers, and without anger. For “he that is angry with his brother without a cause is obnoxious to the judgment.” But if it happens that by any one’s contrivance you are angry at anybody, “let not the sun go down upon your wrath;” for says David , “Be angry and sin not;” that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin.
Anonymous (ANF), Constitutions of the Holy Apostles 3.6 (Ante-Nicene Fathers, Vol. 7)
c. 386–430
5. I, at all events, do not know what I could do better in this case than ask pardon from the brother who has complained that he was wounded by the harshness of my letter. He will, I hope, do what he knows to be enjoined on him by Him who, speaking through the apostle, says: “Forgiving one another, if any man have a quarrel against any: even as God in Christ has forgiven you;” “Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us.”
Augustine of Hippo, Letters of St. Augustin 1.127 (Nicene and Post-Nicene Fathers, Series 1, Vol. 1)
1647
Q. 171. How are they that receive the sacrament of the Lord’s supper to prepare themselves before they come unto it? A. They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.
Westminster Assembly, Westminster Larger Catechism 171
1714
Those do not follow Christ's example who make it an excuse for their not attending on the Lord's supper, our gospel passover, that they have many troubles and many enemies, are full of care and fear; for, if so, they have the more need of that ordinance, to help to silence their fears, and comfort them under their troubles, to help them in forgiving their enemies, and casting all their cares on God.
Matthew Henry, Commentary on Matthew 26.4 (Commentary on the Whole Bible, Vol. 5)
1755–1765
Anger at sin is not evil; but we should feel only pity to the sinner. If we are angry at the person, as well as the fault, we sin. And how hardly do we avoid it. Let not the sun go down upon your wrath - Reprove your brother, and be reconciled immediately. Lose not one day.
John Wesley, Notes on the Bible 10.4
1839
427. But what am I to do if I can not readily find him who hath aught against me, or if he show himself unwilling to be reconciled? In such a case it is enough to be reconciled with him in heart, before the eyes of the all-seeing God. If it be possible, as much as lieth in you, live peaceably with all men.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 420–427
1904–1910
The highest type of forgiveness is the paternal. Every one of us who remembers our childhood, and every one of us who has had children of his own, knows what paternal forgiveness is. It is not when you put away the rod that the little face brightens again and the tears cease to flow, but it is when your face clears, and the child knows that there is no cloud between it and the father, or still more the mother, that forgiveness is realised.
Alexander Maclaren, Psalms 2.25 (Expositions of Holy Scripture, Vol. 4)
Penitent offenders, correction, and justice
3 passages · 3 writers · 300s to 1900s
Passages that mention receiving a penitent offender, correcting a brother, or the relation of forgiving to punishment.
c. 370–419
Oh! miserable wretch! you thought nothing of God’s judgment, and feared no vengeance but mine. I forgave you, I admit; what else being a Christian could I do? I urged you to repent, to wear sackcloth, to roll in ashes, to seek seclusion, to live in a monastery, to implore God’s mercy with constant tears. You however showed yourself a pillar of confidence, and excited as you were by the viper’s sting you became to me a deceitful bow; you shot at me arrows of reviling.
Jerome, The Letters of St. Jerome 147 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)
1871
First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"—as the Jews did Gentiles and publicans.
Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Matthew 18
1904–1910
Further, if there are to be forgiveness and restoration at all, they must be such as will turn away the heart of the pardoned man from his evil. The very story before us shows that it is not every kind of pardon which makes a man better. The scapegrace Absalom came back unsoftened, without one touch of gratitude to his father in his base heart, without the least gleam of a better nature dawning upon him, and went flaunting about the court until his viciousness culminated in his unnatural rebellion. That is to say, there is a forgiveness which nourishes the seeds of the crimes that it pardons.
Alexander Maclaren, Deuteronomy, Joshua, Judges, Ruth, First and Second Samuel, First Kings, and Second Kings Chapters I to VII 2.1.11 (Expositions of Holy Scripture, Vol. 2)
Forgiving injuries among duties and virtues
9 passages · 9 writers · 300s to 1800s
Passages that list forgiving injuries among Christian duties, virtues, works of charity, or marks of grace.
337–340
So Constantine, in his excessive humanity, thought and was willing patiently to bear past injuries, and extend his forgiveness to one who so ill deserved it; but Licinius, far from renouncing his evil practices, still added crime to crime, and ventured on more daring atrocities than ever.
Eusebius of Caesarea, The Life of Constantine with Orations of Constantine and Eusebius 6.2.11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 1)
c. 415–416
Let us therefore “so run that we may obtain.” For all who run rightly will obtain,—not as in the contest of the theatre, where all indeed run, but only one wins the prize. Let us run, believing, hoping, longing; let us run, subjugating the body, cheerfully and heartily doing alms,—in giving kindnesses and forgiving injuries, praying that our strength may be helped as we run; and let us so listen to the commandments which urge us to perfection, as not to neglect running towards the fulness of love.
Augustine of Hippo, A Treatise Concerning Man’s Perfection in Righteousness 19 (Nicene and Post-Nicene Fathers, Series 1, Vol. 5)
1265–1274
Wherefore we are most of all angry with those who, in our opinion, have hurt us on purpose. For if we think that some one has done us an injury through ignorance or through passion, either we are not angry with them at all, or very much less: since to do anything through ignorance or through passion takes away from the notion of injury, and to a certain extent calls for mercy and forgiveness. Those, on the other hand, who do an injury on purpose, seem to sin from contempt; wherefore we are angry with them most of all.
Thomas Aquinas, Summa Theologica I-II.Q47.A2
1609
Again, there are abject and honourable virtues; for the world generally despises patience, gentleness, simplicity, and even humility itself, while, on the contrary, it highly esteems prudence, valour, and liberality. Sometimes even there may be a like distinction drawn between acts of one and the same virtue—one being despised and the other respected. Thus almsgiving and forgiveness of injuries are both acts of charity, but while every one esteems the first, the world looks down upon the last.
Francis de Sales, Introduction to the Devout Life 3.6
1647
Q. 135. What are the duties required in the sixth commandment? A. The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.
Westminster Assembly, Westminster Larger Catechism 135
1674
Seeing we are chosen in Christ, and predestinated to be like unto him, those graces of holiness have the most evident and legible characters of electing love upon them which are most effectual in working us unto a conformity to him. That grace is certainly from an eternal spring which makes us like unto Jesus Christ. Of this sort are meekness, humility, self-denial, contempt of the world, readiness to pass by wrongs, to forgive enemies, to love and do good unto all; which indeed are despised by the most, and duly regarded but by few.
John Owen, Pneumatologia 4.6
1706
Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
Matthew Henry, Commentary on Genesis 50.3 (Commentary on the Whole Bible, Vol. 1)
1839
5. To comfort the afflicted. 6. Not to return the evil which others may have done us. 7. To forgive injuries from our heart.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 460–466
1858
There is forgiveness with Him, that He may be feared. (Psalm 130:4.) Where is the professing Christian who ought not to be forgiving toward his brethren? The disciples of a Savior whose words were so full of peace, ought to be peaceable, gentle, and easy to be entreated.
J.C. Ryle, Expository Thoughts on Luke Luke 24:36-43 (Expository Thoughts on the Gospels, Vol. 3)
Repeated forgiveness
7 passages · 7 writers · 100s to 1900s
Passages that mention forgiving a brother again and again, or Peter's question and the answer "seventy times seven."
c. 197–220
Who, moreover, was able to forgive sins? This is His alone prerogative: for “who remitteth sins but God alone?” and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.
Tertullian, On Modesty 21 (Ante-Nicene Fathers, Vol. 4)
c. 350–373
How merciful then art Thou, O Son of David! David’s justice was twofold, when he put to death two lines, and saved one full line alive.—Lo! the Son of David teaches us, “Forgive thy brother even unto seventy times seven.” There justice was measured; but here clemency is without measure.
Ephrem the Syrian, Ephraim Syrus: The Nisibene Hymns 28 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)
c. 362–389
Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgiveth sins till seventy times seven. How blessed would your exaltation be if it really were purity, not pride, making laws above the reach of men, and destroying improvement by despair. For both are alike evil, indulgence not regulated by prudence, and condemnation that will never forgive; the one because it relaxes all reins, the other because it strangles by its severity.
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 22 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)
1265–1274
On the contrary, Man is induced to be merciful by the example of Divine mercy, according to Lk. 6:36 : "Be ye . . . merciful, as your Father also is merciful." Now our Lord commanded His disciples to be merciful by frequently pardoning their brethren who had sinned against them; wherefore, as related in Mat. 18:21, when Peter asked: "How often shall my brother off end against me, and I forgive him? till seven times?" Jesus answered: "I say not to thee, till seven times, but till seventy times seven times."
Thomas Aquinas, Summa Theologica III.Q84.A10
1674
So the disciples prayed our Saviour that he would increase their faith, Luke xvii. 5; — that is, add unto its light, confirm it in its assent, multiply its acts, and make it strong against its assaults, that it might work more effectually in difficult duties of obedience; which they had an especial regard unto, as is evident from the context, for they pray for this increase of faith upon the occasion of our Saviour’s enjoining frequent forgiveness of offending brethren, — a duty not at all easy nor pleasing to flesh and blood.
John Owen, Pneumatologia 4.2
1904–1910
Christ’s love is extended to us; no sin can stay it; no fall of ours can make Him despair. He will not give us up. He waits to be gracious. This same Peter once asked, ‘How oft shall my brother sin against me and I forgive him?’ And the answer, which commanded unwearied brotherly forgiveness, revealed inexhaustible divine pardon—‘I say not unto thee until seven times, but until seventy times seven.’ The measure of the divine mercy, which is the pattern of ours, is completeness ten times multiplied by itself; we know not the numbers thereof.
Alexander Maclaren, Mark 1.77 (Expositions of Holy Scripture, Vol. 8)
1930–1933
On another occasion Peter's question (Mt 18:21 ) brought Christ's answer "seventy times seven" (verse 22), which see. Seven times during the day would be hard enough for the same offender.
A.T. Robertson, Word Pictures in the New Testament 4.17
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