Lexical Summary koinónikos: Generous, sharing, sociable Original Word: κοινωνικός Strong's Exhaustive Concordance willing to communicate, generousFrom koinonos; communicative, i.e. (pecuniarily) liberal -- willing to communicate. see GREEK koinonos HELPS Word-studies Cognate: 2843 koinōnikós (an adjective) – ready to partner with (fellowship in), used only in 1 Tim 6:18. See 2842 (koinōnia). NAS Exhaustive Concordance Word Originfrom koinónia Definition ready to impart NASB Translation ready to share (1). Thayer's Greek Lexicon STRONGS NT 2843: κοινωνικόςκοινωνικός, κοινωνικη, κοινωνικον (κοινωνία); 1. social, sociable, ready and apt to form and maintain communion and fellowship: Plato, deff., p. 411 e.; Aristotle, pol. 3,13 (p. 1283a, 38; eth. Eudem. 8, 10, p. 1242a, 26 κοινωνικον ἄνθρωπος ζοων); Polybius 2, 44,1; Antoninus 7, 52. 55; often in Plutarch; πράξεις κοινωνικαι, actions having reference to human society, Antoninus 4, 33; 5, 1. 2. inclined to make others sharers in one's possessions, inclined to impart, free in giving, liberal (Aristotle, rhet. 2, 24, 2 (where, however, see Cope); Lucian, Tim. 56): 1 Timothy 6:18. Derived from the rich koin- word-family that expresses fellowship, partnership, and sharing, koinonikos accents the personal disposition behind material generosity. Whereas koinonia highlights the shared life itself, koinonikos focuses on the person who gladly opens that life and its resources to others. It describes an inwardly cultivated habit rather than an occasional act. Scriptural Context: 1 Timothy 6:17–19 Paul addresses believers “who are rich in this present age,” warning against arrogance and misplaced trust, then adding a four-fold positive charge: “Instruct them to do good, to be rich in good works, to be generous, and willing to share” (1 Timothy 6:18). The first two imperatives shape character; the last two (eumetadotos, “generous,” and koinonikos, “willing to share”) shape relationships. Together they redirect wealth from self-indulgence to kingdom usefulness, so that the wealthy “store up treasure for themselves as a firm foundation for the coming age” (1 Timothy 6:19). Koinonikos therefore serves as a bridge between present stewardship and eschatological reward. Interconnectedness with Koinonia Although koinonikos appears only once, its concept is woven throughout Scripture: These passages reveal that koinonikos is not philanthropy divorced from relationship, but generosity springing from spiritual unity in Christ. Historical Outworking in the Early Church Second- and third-century apologists such as Aristides and Tertullian pointed to Christian benevolence as evidence of the gospel’s power. Widows, orphans, travelers, the sick, and prisoners all experienced the tangible fruit of koinonikos hearts. By the fourth century, Basil of Caesarea established hospitals funded by believers who saw wealth as a trust from God. The singular biblical term, lived out corporately, became a distinguishing mark of the Christian community amid pagan society. Systematic Theology and Christian Doctrine 1. Doctrine of God: The triune life models eternal self-giving; human generosity reflects divine generosity (John 3:16; James 1:5). Pastoral and Missional Applications • Discipling the Affluent: Teach that willingness to share protects the heart from the deceitfulness of riches and aligns it with eternal priorities. Parallel Passages and Canonical Harmony Proverbs 19:17—“Kindness to the poor is a loan to the LORD; He will reward him for what he has done.” Matthew 25:35-40—the righteous prove their faith by meeting tangible needs of Christ’s “brothers.” Acts 20:35—“It is more blessed to give than to receive.” 1 John 3:17—“If anyone has material possessions and sees his brother in need but has no compassion on him, how can the love of God be in him?” These texts resonate with the single New Testament use of koinonikos, underscoring the unified biblical testimony that true faith issues in open-handed love. Contemporary Relevance In an age of consumerism and widening economic disparity, koinonikos challenges believers to hold possessions loosely and people dearly. Local congregations that embody this virtue offer a compelling apologetic: a counter-culture of generosity that mirrors the gospel itself. Conclusion Koinonikos encapsulates the Spirit-wrought readiness to share that characterizes those who acknowledge Christ as Lord of all things. Though the term appears only once, its theological weight and practical outworking pervade Scripture and Christian history, calling every generation of believers to joyfully advance the common good and the glory of God through liberal, relational giving. |
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