### Core Meaning & Semantic Range
The Greek term χλευάζω (chleuázō) is derived from a root likely connected to χεῖλος (cheilos), meaning "lip." This etymological connection reveals the core physical action implied by the word: "to throw out the lip." This gesture is universally recognized as a sign of scorn, contempt, or derision. Thus, the primary semantic range of χλευάζω encompasses actions such as "to mock," "to scoff," "to jeer," or "to ridicule." It denotes an open, often vocal, and demonstrative expression of disdain, rather than a subtle or internal form of ridicule. The nuance is one of overt contempt, often publicly displayed, aiming to discredit or belittle the object of the mockery.
### Biblical Occurrences & Contextual Analysis
The term χλευάζω appears twice in the New Testament, both instances occurring in the Book of Acts, and both in contexts where divine truth or manifestation is met with human incredulity and scorn.
1. **[[Acts 2:13]]**: "But others, mocking, said, 'They are filled with new wine.'"
This verse describes the reaction of some observers on the Day of Pentecost, as the disciples, filled with the Holy Spirit, began to speak in other tongues. While some were amazed and perplexed, others chose to dismiss the miraculous phenomenon with outright mockery. They attributed the disciples' Spirit-inspired speech to drunkenness, a clear act of derision meant to discredit the spiritual experience and the validity of the disciples' proclamation. Here, χλευάζω highlights a cynical and dismissive attitude towards a divine outpouring.
2. **[[Acts 17:32]]**: "Now when they heard of the resurrection of the dead, some mocked, while others said, 'We will hear you again concerning this.'"
This occurrence is found in the context of Paul's sermon on the Areopagus in Athens. After Paul eloquently presented the Gospel, culminating in the doctrine of the resurrection of the dead, his audience had a mixed reaction. Some were open to hearing more, but others immediately responded with χλευάζω. For the philosophically inclined Greeks, the concept of bodily resurrection was likely deemed irrational or absurd. Their mockery signifies a profound rejection of a core Christian tenet, illustrating intellectual pride and skepticism overriding spiritual receptivity.
In both instances, χλευάζω characterizes a response of active unbelief and scorn directed at supernatural events or fundamental Christian doctrines.
### Related Words & Concepts
Several other Greek terms convey similar, though often distinct, nuances of mockery or ridicule:
* **`{{G1702}}` ἐκμυκτηρίζω (ekmyktērizō)**: Literally "to turn up the nose at," this word also conveys a strong sense of contempt and derision, often used in the Gospels to describe the mocking of Jesus (e.g., [[Luke 16:14]], [[Luke 23:35]]). It shares with χλευάζω the idea of a physical expression of scorn.
* **`{{G1703}}` ἐμπαίζω (empaizō)**: Meaning "to mock" or "to make sport of," this term is frequently used to describe the various acts of ridicule and abuse directed at Jesus during His passion (e.g., [[Matthew 27:29]], [[Mark 15:20]], [[Luke 22:63]]). While similar in outcome, ἐμπαίζω often implies a more active, even playful or theatrical, form of mockery, sometimes involving physical abuse.
* **`{{G2692}}` καταγελάω (katagelaō)**: Meaning "to laugh down" or "to ridicule," as seen in [[Mark 5:40]] when Jesus is ridiculed for saying Jairus's daughter is only asleep.
* **`{{G601}}` ἀποδοκιμάζω (apodokimazō)**: While meaning "to reject" or "to disapprove," it can be conceptually related as mockery is often a strong form of rejection.
The concept of "mockery" itself is intertwined with themes of unbelief, pride, intellectual arrogance, and resistance to divine truth.
### Theological Significance
The occurrences of χλευάζω in Acts carry significant theological weight:
1. **Rejection of Divine Revelation**: Both instances of χλευάζω demonstrate humanity's capacity to reject or scorn divine revelation. Whether it is the manifest power of the Holy Spirit at Pentecost or the profound truth of the resurrection, human pride and hardened hearts can lead to outright ridicule rather than humble inquiry or faith.
2. **The Nature of Unbelief**: Mockery, as portrayed by χλευάζω, is not merely passive disbelief but an active, often aggressive, form of unbelief. It seeks to invalidate, diminish, and publicly shame that which it rejects. This highlights the spiritual opposition faced by the early church and by the Gospel itself.
3. **Continuity with Prophetic Experience**: The experience of being mocked is not new to the New Testament. Prophets in the Old Testament often faced derision (e.g., [[Jeremiah 20:7]], [[2 Chronicles 36:16]]), and Jesus Himself was subjected to intense mockery throughout His ministry and passion. The early church's experience of being mocked thus places them within a long line of God's messengers who faced scorn for proclaiming His truth.
4. **The Call to Perseverance**: Despite facing mockery, the apostles continued to proclaim the Gospel. The presence of χλευάζω underscores the need for believers to persevere in faith and witness, even when met with scorn and ridicule from a skeptical world.
### Summary
The Greek word χλευάζω (chleuázō) precisely describes an overt, often physical, act of mockery or jeering, stemming from deep-seated contempt and disdain. Its etymological root, connected to the "lip," vividly portrays the physical gesture of scorn. In the New Testament, its two occurrences in the Book of Acts serve as crucial illustrations of human resistance to divine truth. In [[Acts 2:13]], it depicts the cynical dismissal of the Holy Spirit's manifestation at Pentecost, while in [[Acts 17:32]], it highlights the intellectual scorn directed at the doctrine of the resurrection. Theologically, χλευάζω underscores the active nature of unbelief, the rejection of divine revelation, and the consistent opposition faced by God's messengers throughout biblical history. It stands in stark contrast to faith, revealing the human tendency to ridicule that which challenges established norms or rationalistic worldviews.
TRV