Husbands have two responsibilities toward their wives. First, they must love them rather than treating them as subjects. Loving here involves doing what is best for the one loved, sacrificing self-interests for those of the one loved (cf. John 15:13), and behaving unselfishly ( 1 Corinthians 13). The Greek word translated "love" is agapao, the "all give" type of love, not phileo, the "give and take" type, nor erao, the "all take" type. [source][source][source]
Second, husbands must not allow a bitter attitude to develop toward their wives because of the wife"s lack of submission or for any other reason. "Embittered" means irritated or cross. This attitude is a specific and all too common manifestation of lack of love. [source][source][source]
"Both under Jewish and under Greek laws and custom, all the privileges belonged to the husband, and all the duties to the wife; but here in Christianity we have for the first time an ethic of mutual and reciprocal obligation." [1][source]
Context Summary
Colossians 3:18-25 - Home And Business Relations
From these high flights into the eternal and divine, Paul turns to the daily duties of the home, and demands that in the simplest domestic concerns the disciple should ever keep in mind the high claims of Christ. No act of life can be left outside the sacred enclosure of His everlasting love. As the moon affects the tides around the world, even in the smallest indentations of the coast, so must the power of Christ's resurrection make itself felt in the behavior of the servant and the child.
It is especially beautiful to notice the Apostle's constant reference to the bond-slaves who formed so important an element in the early Church. There they learned that in Christ all souls were free, and that in Him also master and slave were brethren. Stealing out at night from the arduous labors of his lot, many a poor slave would return with new conceptions of his daily tasks, to be applied to the service rendered to his Lord. No angel in heaven's high temple has more definite service to the King than any honest and industrious servant may daily render to Jesus. Here is the dignity of labor indeed! And, masters, remember your Master. [source]
Chapter Summary: Colossians 3
1He shows where we should seek Christ 5He exhorts to holiness; 10to put off the old self, and put on Christ; 12exhorting to charity, humility, 18and other duties
Greek Commentary for Colossians 3:19
Love your wives [αγαπατε τας γυναικας] Present active imperative, “keep on loving.” That is precisely the point. [source]
Be not bitter [μη πικραινεστε] Present middle imperative in prohibition: “Stop being bitter” or “do not have the habit of being bitter.” This is the sin of husbands. Πικραινω Pikrainō is an old verb from πικρος pikros (bitter). In N.T. only here and Revelation 8:11; Revelation 10:9. The bitter word rankles in the soul. [source]
Be not bitter [μὴ πικραίνεσθε] Lit., be not embittered. Used only here by Paul. Elsewhere only in Revelation. The compounds παραπικραίνω toexasperate, and παραπικρασμός provocationoccur only in Hebrews 3:16; Hebrews 3:8,Hebrews 3:15. Compare Ephesians 4:31. [source]
Reverse Greek Commentary Search for Colossians 3:19
Ephesians 5:25Even as Christ also loved the church [κατως και ο Χριστος ηγαπησεν την εκκλησιαν] This is the wonderful new point not in Colossians 3:19 that lifts this discussion of the husband‘s love for his wife to the highest plane. [source]
Revelation 10:9That he should give [δουναι] Second aorist active infinitive of διδωμι didōmi indirect command after λεγων legōn (bidding) for δος dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω legō to bid occurs in Revelation 13:14; Acts 21:21.He saith (λεγει legei). Dramatic vivid present active indicative of λεγω legō it and eat it up (λαβε και καταπαγε αυτο labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω lambanō and κατεστιω katesthiō (perfective use of κατα kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.It shall make thy belly bitter Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
Revelation 10:9It shall make thy belly bitter [πικρανει σου την κοιλιαν] Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
Revelation 8:11Became wormwood [εγενετο εις απσιντον] This use of εις eis in the predicate with γινομαι ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).Of the waters (εκ των υδατων ek tōn hudatōn). As a result of (εκ ek) the use of the poisoned waters.Were made bitter First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
Revelation 8:11Were made bitter [επικραντησαν] First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
What do the individual words in Colossians 3:19 mean?
Greek Commentary for Colossians 3:19
Present active imperative, “keep on loving.” That is precisely the point. [source]
Present middle imperative in prohibition: “Stop being bitter” or “do not have the habit of being bitter.” This is the sin of husbands. Πικραινω Pikrainō is an old verb from πικρος pikros (bitter). In N.T. only here and Revelation 8:11; Revelation 10:9. The bitter word rankles in the soul. [source]
Lit., be not embittered. Used only here by Paul. Elsewhere only in Revelation. The compounds παραπικραίνω toexasperate, and παραπικρασμός provocationoccur only in Hebrews 3:16; Hebrews 3:8, Hebrews 3:15. Compare Ephesians 4:31. [source]
Reverse Greek Commentary Search for Colossians 3:19
This is the wonderful new point not in Colossians 3:19 that lifts this discussion of the husband‘s love for his wife to the highest plane. [source]
Only here and Hebrews 3:15. In lxx only Psalm 94:8. The verb παραπικραίνειν toprovoke, only in Hebrews 3:16. Often in lxx. The simple verb πικραίνειν tomake bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9, Revelation 10:10. From πικρός bitterpungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. [source]
Second aorist active infinitive of διδωμι didōmi indirect command after λεγων legōn (bidding) for δος dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω legō to bid occurs in Revelation 13:14; Acts 21:21.He saith (λεγει legei). Dramatic vivid present active indicative of λεγω legō it and eat it up (λαβε και καταπαγε αυτο labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω lambanō and κατεστιω katesthiō (perfective use of κατα kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.It shall make thy belly bitter Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
This use of εις eis in the predicate with γινομαι ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).Of the waters (εκ των υδατων ek tōn hudatōn). As a result of (εκ ek) the use of the poisoned waters.Were made bitter First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]