Lexical Summary kakopoieó: To do evil, to harm, to do wrong Original Word: κακοποιέω Strong's Exhaustive Concordance doing evil. From kakopoios; to be a bad-doer, i.e. (objectively) to injure, or (genitive) to sin -- do(ing) evil. see GREEK kakopoios HELPS Word-studies Cognate: 2554 kakopoiéō (from 2555 /kakopoiós) – to do evil, acting from a nasty, twisted disposition. See 2555 (kakopoiós). NAS Exhaustive Concordance Word Originfrom kakos and poieó Definition to do evil NASB Translation do harm (2), does evil (1), doing what is wrong (1). Thayer's Greek Lexicon STRONGS NT 2554: κακοποιέωκακοποιέω, κακοποιῶ; 1 aorist infinitive κακοποιῆσαι; (κακοποιός); 1. to do harm: Mark 3:4; Luke 6:9. 2. to do evil, do wrong: 1 Peter 3:17; 3 John 1:11. ((Aeschylus, Aristophanes), Xenophon, Polybius, Antoninus, Plutarch; the Sept..) The verb expresses the active perpetration of moral or physical harm—any conduct contrary to God’s righteous will. It is not merely the presence of evil intent but the concrete execution of it. Scripture presents the term as the antithesis of “doing good,” highlighting the moral polarity every human action assumes before God. Synoptic Occurrences: The Sabbath Controversy (Mark 3:4; Luke 6:9) Jesus’ question in the synagogue pierces Pharisaic legalism: “Which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” (Mark 3:4). He frames Sabbath observance as a moral choice, exposing that passivity toward suffering is, in fact, active wrongdoing. By healing the man’s hand, Jesus reasserts the Sabbath’s original design—to showcase divine compassion, not to institutionalize neglect. Petrine Exhortation: Suffering and Moral Polarities (1 Peter 3:17) “For it is better, if it is God’s will, to suffer for doing good than for doing evil”. Peter contrasts two possible sources of suffering: righteous obedience or culpable wrongdoing. The verb underscores the apostle’s practical theology of persecution: believers may face hardship, but they must never let hardship become an excuse to inflict harm. Doing evil forfeits the commendation that accompanies undeserved suffering and undermines witness before a watching world. Johannine Warning: Patterns of Imitation (3 John 11) “Beloved, do not imitate what is evil, but what is good… the one who does evil has not seen God”. In the smallest New Testament epistle, the verb moves from isolated acts to habitual practice. The contrast between Diotrephes’ self-assertion and Demetrius’ commendable life reminds the church that orthodoxy and orthopraxy stand or fall together. Persistent wrongdoing reveals spiritual blindness, while consistent good reveals genuine knowledge of God. Thematic Threads Across Scripture 1. Moral Agency: Every occurrence sets human beings at a crossroads—obedience leading to life-giving action, or rebellion issuing in harm. Historical Background Second Temple Judaism wrestled with Sabbath boundaries, while Greco-Roman moralists debated virtues and vices. Into this milieu the New Testament injects a Christ-centered ethic: evil is defined not by societal convention but by conformity to God’s character revealed in Jesus Christ. Early Christians, marginalized and sometimes persecuted, were exhorted to relinquish retaliation; wrongdoing was incompatible with a crucified-and-risen Lord. Ministry Implications Today • Compassionate Action: Neglect of mercy ministries is not neutral; it risks sliding into functional wrongdoing. Related Terms and Concepts • Doing Good (agathopoiein) – positive counterpart that frames every use of the verb. Englishman's Concordance Mark 3:4 V-ANAGRK: ἀγαθο¦ποιῆσαι ἢ κακοποιῆσαι ψυχὴν σῶσαι NAS: or to do harm on the Sabbath, KJV: or to do evil? to save INT: to do good or to do evil life to save Luke 6:9 V-ANA 1 Peter 3:17 V-PPA-AMP 3 John 1:11 V-PPA-NMS Strong's Greek 2554 |
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