### Core Meaning & Semantic Range
The Greek word phaûlos (`{{G5337}}`) fundamentally denotes something that is "foul," "flawed," or "defective." Its primary sense conveys a lack of quality, worth, or integrity, suggesting something worthless, base, or contemptible. When applied to the moral realm, as it consistently is in the New Testament, it signifies wickedness, evil, or depravity. It describes actions or character that are not merely "bad" in a general sense, but often inherently corrupt, morally inferior, or of a vile nature. This term carries a stronger connotation of inherent defectiveness or worthlessness than some other Greek words for evil, highlighting the intrinsic corruption of such deeds.
### Biblical Occurrences & Contextual Analysis
Phaûlos (`{{G5337}}`) appears five times in the New Testament, consistently describing moral evil:
* **[[John 3:20]]**: "For everyone who does evil (phaûla) hates the light and does not come to the light, lest his deeds should be exposed." Here, phaûla refers to actions that are morally corrupt and therefore shun exposure to truth and righteousness. The inherent vileness of these deeds makes them incompatible with light.
* **[[John 5:29]]**: "...and those who have done good will come forth to the resurrection of life, and those who have done evil (phaûla) to the resurrection of judgment." This verse presents a stark eschatological dichotomy, where phaûla deeds are explicitly linked to condemnation and divine judgment, standing in direct opposition to "good" deeds that lead to life.
* **[[Romans 9:11]]**: "though they were not yet born and had done nothing either good or evil (phaûlon), in order that God's purpose according to election might stand, not of works but of Him who calls..." In this context, phaûlon signifies the absence of moral action, emphasizing the state of innocence or moral neutrality before conscious choices are made.
* **[[Titus 2:8]]**: "and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil (phaûlon) to say about us." Here, phaûlon refers to accusations or criticisms that are morally baseless, slanderous, or indicative of genuinely corrupt behavior. Believers are exhorted to live in such a way that no legitimate "foul" charge can be leveled against them.
* **[[James 3:16]]**: "For where jealousy and selfish ambition exist, there will be disorder and every vile (phaûlon) practice." This passage connects internal moral corruption (jealousy, selfish ambition) directly to outward "vile practices," underscoring how inner depravity manifests in contemptible and disorderly conduct.
Across these occurrences, phaûlos consistently describes deeds or states of being that are morally reprehensible, inherently corrupt, and deserving of divine disapproval or judgment.
### Related Words & Concepts
* **κακός (`{{G2556}}`)**: A general term for "bad" or "evil." While often interchangeable in some contexts, phaûlos tends to emphasize the inherent defectiveness, baseness, or worthlessness of something, whereas kakos can simply mean "bad" in quality or effect.
* **πονηρός (`{{G4190}}`)**: Describes active, mischievous, or malicious evil, often with an intent to harm or corrupt. Phaûlos describes the *nature* of the evil as being inherently flawed or vile, while poneros often describes its *active, harmful manifestation*.
* **Antonyms**: ἀγαθός (`{{G18}}`, "good") and καλός (`{{G2570}}`, "good," "noble," "beautiful"). These words stand in direct contrast to phaûlos, representing what is righteous, pure, and pleasing to God.
* **Concepts**: Moral corruption, depravity, baseness, worthlessness, wickedness, unrighteousness, sin.
### Theological Significance
The theological significance of phaûlos (`{{G5337}}`) lies in its precise articulation of moral evil as something inherently flawed, base, and contemptible in God's sight. It underscores the profound qualitative difference between human sinfulness and divine holiness.
In the Gospel of John, the term highlights the moral dichotomy between those who embrace truth and those whose "evil deeds" cause them to shrink from light, leading to judgment ([[John 3:20]]; [[John 5:29]]). This emphasizes accountability before God for one's actions, which are seen as either inherently good or inherently evil. The use in [[Romans 9:11]] provides a theological baseline, suggesting that human beings are morally neutral before they commit "good or evil" acts, reinforcing the concept of personal responsibility for one's choices.
The exhortation in [[Titus 2:8]] reveals the practical implications for Christian living: believers are called to such integrity that no legitimate "foul" accusation can be made against them, reflecting the purity and blamelessness that should characterize those who bear Christ's name. Finally, [[James 3:16]] powerfully links internal spiritual maladies like jealousy and selfish ambition to outward "vile practices," illustrating the pervasive nature of sin, where inner corruption inevitably manifests in externally contemptible behavior. Phaûlos thus serves as a stark reminder of the fallen human condition and the necessity of divine grace for transformation from a state of inherent sinfulness to one of righteousness.
### Summary
The Greek word phaûlos (`{{G5337}}`) signifies something inherently "foul," "flawed," or "worthless," extending specifically to moral evil as "wicked" or "vile." Unlike more general terms for "bad," phaûlos often conveys a sense of intrinsic baseness, depravity, or contemptibility in actions and character. Its consistent use in the New Testament describes deeds or states that are morally corrupt and fundamentally opposed to God's righteous standards. From shunning divine light ([[John 3:20]]) to being the basis for eternal judgment ([[John 5:29]]), and from the absence of moral action ([[Romans 9:11]]) to the manifestation of vile practices stemming from inner corruption ([[James 3:16]]), phaûlos underscores the profound moral chasm between human sinfulness and divine holiness. It calls believers to a life of integrity, leaving no room for legitimate accusation of morally base conduct ([[Titus 2:8]]), and serves as a powerful descriptor of the inherent defectiveness of sin in God's eyes.
TRV