Lexical Summary kalos: Good, beautiful, noble, excellent, honorable Original Word: καλός Strong's Exhaustive Concordance goodOf uncertain affinity; properly, beautiful, but chiefly (figuratively) good (literally or morally), i.e. Valuable or virtuous (for appearance or use, and thus distinguished from agathos, which is properly intrinsic) -- X better, fair, good(-ly), honest, meet, well, worthy. see GREEK agathos HELPS Word-studies 2570 kalós – attractively good; good that inspires (motivates) others to embrace what is lovely (beautiful, praiseworthy); i.e. well done so as to be winsome (appealing). NAS Exhaustive Concordance Word Origina prim. word Definition beautiful, good NASB Translation beautiful (1), better (5), better* (2), commendable manner (1), excellent (1), fair (1), fine (2), good (79), high (1), honest (1), honorable (1), right thing (1), sound (1), treasure* (1), what is right (2). Thayer's Greek Lexicon STRONGS NT 2570: καλόςκαλός, καλή, καλόν (probably primarily 'sound,' 'hale,' 'whole ;' cf. Vanicek, p. 140f; Curtius, § 31), the Sept. for יָפֶה beautiful, but much more often for טוב good; beautiful, applied by the Greeks to everything so distinguished in form, excellence, goodness, usefulness, as to be pleasing; hence (according to the context) equivalent to "beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable"; a. beautiful to look at, shapely, magnificent: λίθοις καλοῖς κεκόσμηται (A. V. goodly), Luke 21:5. b. good, excellent in its nature and characteristics, and therefore well adapted to its ends: joined to the names of material objects, universally, 1 Timothy 4:4 (equivalent to pure); especially of things so constituted as to answer the purpose for which that class of things was created; good of its kind: τά καλά, of fish, opposed to such as are thrown away (τά σαπρά), Matthew 13:48; σπέρμα, Matthew 13:24, 21, 37f; καρπός, Matthew 3:10; Matthew 7:17-19; Matthew 12:33; Luke 3:9 (L WH brackets καλόν); c. beautiful by reason of purity of heart and life, and hence praiseworthy; morally good, noble, (Latinhonestus; (cf. Aristotle, τό καθ' αὐτό καλόν)): διάκρισις καλοῦ τέ καί κακοῦ, Hebrews 5:14; ἔργα, Matthew 5:16; 1 Timothy 5:10, 25; 1 Timothy 6:18; Titus 2:7, 14; Titus 3:8, 14; Hebrews 10:24; 1 Peter 2:12, and Lachmann in 2 Peter 1:10; ἀναστροφή, James 3:13; 1 Peter 2:12; καλή συνείδησις, consciousness of good deeds (A. V. a good conscience), Hebrews 13:18; καλά, καλόν ἐνώπιον τίνος, in one's judgment, Romans 12:17; 2 Corinthians 8:21; 1 Timothy 2:3 and Rec. in 1 Timothy 5:4; ζηλοῦσθαι ἐν καλῷ, Galatians 4:18; τό καλόν κατεργάζεσθαι, Romans 7:18; ποιεῖν, Romans 7:21; 2 Corinthians 13:7; Galatians 6:9; James 4:17; καλόν ἐστιν, it is right, proper, becoming, followed by an infinitive: Matthew 15:26 (L T ἔξεστιν); (Mark 7:27); Galatians 4:18 (here Tr marginal reading imperative); Romans 14:21. d. honorable, conferring honor: μαρτυρία, 1 Timothy 3:7; ὄνομα, James 2:7; οὐ καλόν τό καύχημα ὑμῶν, 1 Corinthians 5:6. e. affecting the mind agreeably, comforting and confirming: Θεοῦ ῤῆμα (the Sept. for טוב דָּבָר, which is spoken of the divine promises, Joshua 21:45; Zechariah 1:13), the gospel and its promises full of consolation, Hebrews 6:5. Compar. καλλίων, κάλλιον, better: neut, adverbially, σύ κάλλιον ἐπιγινώσκεις, i. e. better than by thy question thou seemest to know, Acts 25:10 (Winers Grammar, 242 (227)). The word is not found in the Apocalypse. (Cf. Trench, § cvi. at the end; Zezschwitz, Profangräcität as above with, p. 60f (cf. ἀγαθός, at the end); Westcott on John 10:11.) Strong’s 2570 gathers ideas of intrinsic excellence, moral beauty, suitability, and beneficence. Unlike ἀγαθός, which often stresses benevolence, this word accents worth that is recognized and admired. The term therefore moves easily between aesthetic, ethical, and practical spheres, allowing Scripture to describe actions, objects, persons, and outcomes as “good” in God’s sight. Association with God’s Character The adjective frequently points back to the goodness of God Himself. “Every good gift and every perfect gift is from above, coming down from the Father of lights” (James 1:17). Because God is the ultimate standard of καλός, whatever bears this quality reflects Him. John 10 applies the term directly to Christ: “I am the good shepherd. The good shepherd lays down His life for the sheep” (John 10:11). Here the word signals both noble character and sacrificial action. Moral and Ethical Dimensions Romans 12:17 exhorts believers to “give thought to do what is right in the sight of everyone” (καλὰ), making visible conduct that even unbelievers can recognize as honorable. 1 Peter 2:12 urges Christians to maintain “good conduct among the Gentiles, so that…” unbelievers may glorify God. In James 4:17 the adjective defines sin by omission: “Whoever knows the right thing to do and fails to do it, for him it is sin.” καλός therefore delineates a positive moral obligation. Good Works and Christian Witness Matthew 5:16 frames good works as evangelistic: “Let your light shine before men, that they may see your good works and glorify your Father in heaven.” Titus underlines their strategic value for church life and mission: “Those who have believed God should be careful to devote themselves to good works” (Titus 3:8); such works are “excellent and profitable for the people.” Hebrews 10:24 calls believers to “consider how to spur one another on to love and good deeds.” Contrasted with Evil or Worthless Many texts set 2570 over against κακός or φαῦλος. Galatians 6:9: “Let us not grow weary in doing good, for in due time we will reap if we do not give up.” Romans 7 contrasts law’s goodness with indwelling sin: “I agree with the law that it is good” (Romans 7:16). The word thereby serves eschatological discernment: “Test all things. Hold fast to what is good” (1 Thessalonians 5:21). Fruitfulness Metaphor Parables of the Sower and of the Net use καλός to describe productive soil and select fish (Matthew 13:8, 48; Mark 4:8, 20; Luke 8:15). The adjective characterizes what receives the word, perseveres, and yields a harvest. It also identifies trees by their output: “Every good tree bears good fruit, but a bad tree bears bad fruit” (Matthew 7:17). Fruitfulness, therefore, authenticates discipleship. Christ as the Pattern of Noble Service Beyond John 10, Mark 9:50 declares, “Salt is good,” but only as it retains character—mirroring disciples who must not lose their distinctiveness. Jesus praises a woman’s anointing as “a beautiful thing to Me” (Mark 14:6), affirming acts of devotion that align with His redemptive purpose. Noble Warfare and Ministry Paul employs 2570 to dignify gospel service: “Fight the good fight of the faith” (1 Timothy 6:12) and later, “I have fought the good fight” (2 Timothy 4:7). The adjective links the Christian struggle to the noble cause of truth and salvation. Timothy is urged to “wage the good warfare” (1 Timothy 1:18), and elders must “have a good testimony from outsiders” (1 Timothy 3:7). Goodness in Church Leadership Overseers who serve well acquire “a good standing” (1 Timothy 3:13). Deeds of mercy likewise accrue a “good reputation” for widows (1 Timothy 5:10). Such usage ties organizational qualifications to observable excellence. Eschatological Good Romans 14:21 and 1 Corinthians 8 situate καλός within the weaker-brother debate: the strong must forego lawful liberties when they cease to be “good” for a neighbor’s conscience. Future reward is implied: “Storing up for themselves treasure as a good foundation for the future” (1 Timothy 6:19). Historical and Jewish Background In Septuagint usage καλός often translates טוֹב (tov), describing creation (“God saw that it was good,” Genesis 1) and covenant life (Micah 6:8). The New Testament continues this theological lineage, anchoring goodness in God’s creational intent and covenant faithfulness while intensifying its Christological focus. Patristic Reflection Early church writers employed καλός to express the integrity and attractiveness of martyrdom and charity. Ignatius of Antioch speaks of “good athletes” who finish the race, echoing Pauline imagery. Such writings perpetuated the New Testament vision that moral beauty draws outsiders to the gospel. Contemporary Ministry Implications 2570 summons believers to visible, attractive holiness: service done well, speech seasoned rightly, craftsmanship reflecting care, and hospitality marked by excellence. Pastors foster “patterns of good works” (Titus 2:7); congregations prioritize ministries “devoted to good works” (Titus 3:14) so that surrounding communities glimpse God’s character. Englishman's Concordance Matthew 3:10 Adj-AMSGRK: ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ NAS: that does not bear good fruit KJV: not forth good fruit is hewn down, INT: producing fruit good is cut down and Matthew 5:16 Adj-ANP Matthew 7:17 Adj-AMP Matthew 7:18 Adj-AMP Matthew 7:19 Adj-AMS Matthew 12:33 Adj-ANS Matthew 12:33 Adj-AMS Matthew 13:8 Adj-AFS Matthew 13:23 Adj-AFS Matthew 13:24 Adj-ANS Matthew 13:27 Adj-ANS Matthew 13:37 Adj-ANS Matthew 13:38 Adj-NNS Matthew 13:45 Adj-AMP Matthew 13:48 Adj-ANP Matthew 15:26 Adj-NNS Matthew 17:4 Adj-NNS Matthew 18:8 Adj-NNS Matthew 18:9 Adj-NNS Matthew 26:10 Adj-ANS Matthew 26:24 Adj-NNS Mark 4:8 Adj-AFS Mark 4:20 Adj-AFS Mark 7:27 Adj-NNS Mark 9:5 Adj-NNS Strong's Greek 2570 |
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