### Core Meaning & Semantic Range
The Greek term κακοῦργος (kakoûrgos), Strong's number `{{G2557}}`, is a compound word derived from κακός (kakos, `{{G2556}}`), meaning "bad" or "evil," and ἔργον (ergon, `{{G2041}}`), meaning "work" or "deed." Thus, its core meaning is "one who performs evil deeds" or "an evil-doer." The term specifically denotes a wrong-doer, a criminal, or a malefactor, emphasizing the active perpetration of harmful or unlawful acts. It is distinct from more general terms for sin or unrighteousness, focusing instead on the individual as a perpetrator of specific, usually grave, offenses that incur societal or legal condemnation. The semantic range points directly to criminality and the active pursuit of malevolent actions.
### Biblical Occurrences & Contextual Analysis
The term κακοῦργος appears four times in the New Testament, offering significant contextual insights.
In the Gospel of Luke, it is used three times to describe those crucified alongside Jesus:
* [[Luke 23:32]]: "Two other κακοῦργοι were led away with him to be put to death." Here, the term clearly refers to individuals condemned by the Roman authorities as criminals, likely robbers or insurrectionists, aligning with the common understanding of "malefactors."
* [[Luke 23:33]]: "And when they came to the place that is called The Skull, there they crucified him, and the κακοῦργοι, one on his right hand and one on his left." This reiterates the criminal status of those accompanying Jesus in his crucifixion, emphasizing the ignominy of his death alongside common offenders.
* [[Luke 23:39]]: "One of the κακοῦργοι who were hanged railed at him, saying, 'Are you not the Christ? Save yourself and us!'" This verse highlights the unrepentant nature of one of the criminals, contrasting sharply with the other's confession of guilt. The context firmly establishes κακοῦργος as a designation for those legally condemned for serious offenses.
The fourth occurrence is found in a letter from Paul:
* [[2 Timothy 2:9]]: "for which I am suffering, bound with chains as a κακοῦργος—but the word of God is not bound!" In this poignant statement, Paul describes his own imprisonment and suffering. He is not literally a criminal in the sense of having committed a true offense against God or man, but he is treated as such by the Roman authorities due to his fervent proclamation of the Gospel. This usage is rhetorical and ironic, emphasizing the depth of his suffering and identification with the lowest class of prisoner. It underscores the world's misjudgment of divine truth and its messengers, while simultaneously asserting the uncontainable power of God's word.
### Related Words & Concepts
The study of κακοῦργος is enriched by examining its relationship to other Greek terms:
* κακός (kakos, `{{G2556}}`): The root word for "bad" or "evil," indicating the inherent nature of the deeds performed by a κακοῦργος.
* ἔργον (ergon, `{{G2041}}`): The root word for "work" or "deed," highlighting that the κακοῦργος is defined by their actions.
* ἁμαρτωλός (hamartōlos, `{{G268}}`): "Sinner." While a κακοῦργος is certainly a sinner, ἁμαρτωλός is a broader theological term for one who misses the mark or transgresses God's law, whereas κακοῦργος specifically denotes a perpetrator of criminal or gravely harmful acts.
* ἄδικος (adikos, `{{G94}}`): "Unrighteous" or "unjust." This term describes one who acts contrary to justice, a characteristic often inherent in the deeds of a κακοῦργος.
* πονηρός (ponēros, `{{G4190}}`): "Evil" or "wicked," often implying active malice or destructive intent. While κακοῦργος focuses on the *doer* of evil deeds, πονηρός describes the *nature* of the evil itself, or the evil one (e.g., the devil). A κακοῦργος performs πονηρός deeds.
* ἀνομία (anomia, `{{G458}}`): "Lawlessness" or "iniquity." The actions of a κακοῦργος are typically characterized by ἀνομία, as they violate established laws or moral norms.
### Theological Significance
The theological significance of κακοῦργος is profound, particularly in the crucifixion narrative and Paul's self-description.
1. **Christ's Identification with Sinners:** Jesus' crucifixion between two κακοῦργοι is not merely a historical detail but a profound theological statement. It underscores his radical identification with humanity, even with the most condemned and outcast. He, who knew no sin, was "numbered with the transgressors" ([[Isaiah 53:12]]), experiencing the ultimate shame and suffering reserved for criminals. This vicarious suffering is central to the atonement, demonstrating that Christ bore the full weight of human sin, including its criminal manifestations, on the cross.
2. **The Nature of Human Depravity:** The presence of κακοῦργοι highlights the reality of human depravity and the capacity for active, deliberate wrongdoing that incurs both earthly and divine judgment. The contrast between the two criminals in Luke, one unrepentant and one seeking mercy, further illustrates humanity's divergent responses to sin and grace in the face of judgment.
3. **Suffering for the Gospel:** Paul's use of κακοῦργος in [[2 Timothy 2:9]] provides a powerful theological reflection on suffering for Christ. By willingly embracing the status of a "malefactor" in the eyes of the world, Paul exemplifies the counter-cultural nature of the Christian faith. His suffering, though unjustly inflicted, becomes a testament to the uncontainable power of God's word. It teaches that faithfulness to Christ may lead to societal condemnation and hardship, but such suffering, when endured for righteousness, does not diminish God's truth; rather, it often serves to advance it. This paradox underscores the triumph of divine purpose over human injustice and the world's misjudgment of those who serve God.
### Summary
The Greek term κακοῦργος (kakoûrgos, `{{G2557}}`) precisely identifies an "evil-doer" or "malefactor," emphasizing one who actively commits criminal or gravely harmful deeds. Its primary biblical occurrences are in the crucifixion accounts of Luke, where it designates the two criminals crucified alongside Jesus, highlighting his profound identification with humanity's fallen state and the ignominy of his atoning death. Paul's poignant use of the term in [[2 Timothy 2:9]] reveals a deeper theological layer: his willingness to suffer unjustly as a perceived criminal for the sake of the Gospel, thereby illustrating the unhindered power of God's word even in the face of worldly opposition and the suffering it may entail for believers. Ultimately, κακοῦργος serves as a potent reminder of human depravity, Christ's vicarious suffering, and the paradoxical triumph of divine truth through the faithful endurance of persecution.
TRV