The Greek word kakoûrgos, represented by G2557, is defined as a wrong-doer or criminal, derived from κακός and the base of ἔργον. It appears 4 times across 4 unique verses in the Bible. The term is used with the specific meanings of evil-doer and malefactor.
The use of G2557 is concentrated in the account of the crucifixion. The Gospels record that "two other, malefactors" were led with Jesus to be put to death Luke 23:32. At the place called Calvary, they crucified him between the two malefactors, one on his right and the other on his left Luke 23:33. One of these malefactors then "railed on him" from the cross Luke 23:39. Separately, the Apostle Paul uses the term to describe his own suffering for the gospel, stating he endures trouble "as an evil doer, even unto bonds" 2 Timothy 2:9.
Two related words provide additional context to the actions and experiences associated with a G2557 kakoûrgos:
- G2553 kakopathéō (to undergo hardship:--be afflicted, endure afflictions (hardness), suffer trouble): Paul directly links his hardship with being treated as a criminal, stating "I suffer trouble as an evil doer" 2 Timothy 2:9.
- G987 blasphēméō (to vilify; specially, to speak impiously... rail on, revile, speak evil): This word describes the action of the criminal on the cross, who railed on Jesus Luke 23:39.
The theological weight of G2557 is significant, highlighting key aspects of Christ's passion and apostolic ministry.
- Identification with Sinners: Jesus is executed between two malefactors, placing the innocent Son of God in the company of criminals Luke 23:33.
- Persecution of the Righteous: Paul's experience of suffering "as an evil doer" 2 Timothy 2:9 demonstrates that followers of Christ may be treated as criminals by the world, sharing in the unjust condemnation of their master.
- Human Response to God: The actions of one of the malefactors represent a distinct response to Christ. His choice is to rail against Him, an act of blasphemy, even while sharing the same fate Luke 23:39.
In summary, G2557 is a term loaded with specific theological context. It is not merely a label for a lawbreaker, but a word that, in its biblical usage, serves to frame the crucifixion of Jesus among criminals and the parallel suffering of his apostles. It underscores the themes of substitutionary suffering, unjust persecution, and the critical choice of how humanity responds to God, even in the most dire circumstances.
TRV