Lexical Summary sunétheia: Custom, Habit, Practice Original Word: συνείθεια Strong's Exhaustive Concordance custom. From a compound of sun and ethos; mutual habituation, i.e. Usage -- custom. see GREEK sun see GREEK ethos NAS Exhaustive Concordance Word Originfrom sun and éthos Definition habit, habitual use NASB Translation accustomed (1), custom (1), practice (1). Thayer's Greek Lexicon STRONGS NT 4914: συνήθειασυνήθεια, συνηθείας, ἡ (συνήθης, and this from σύν and ἦθος), from Isocrates, Xenophon, Plato down, Latinconsuetudo, i. e. 1. contact (with one), intimacy: 4 Macc. 13:21. 2. custom: John 18:39 (cf. Buttmann, § 189, 45); 1 Corinthians 11:16. 3. a being used to: with a genitive of the object to which one is accustomed, 1 Corinthians 8:7 L T Tr WH. Strong’s Greek 4914 speaks to the realities of custom, habit, and long-standing practice. In the New Testament the term serves as a window into three distinct spheres: civic procedure (John 18:39), personal conscience (1 Corinthians 8:7), and congregational order (1 Corinthians 11:16). In each setting Scripture weighs inherited practice against the demands of truth and love, illustrating both the power of habit and its limits under the lordship of Jesus Christ. Occurrences in Scripture 1. John 18:39 – Pilate appeals to a Passover “custom” in an attempt to release Jesus. Custom and the Passover Amnesty (John 18:39) Pilate’s reference to an annually accepted release shows how entrenched civic customs could become a bargaining chip in matters of justice. The crowd’s demand for Barabbas highlights the peril of allowing tradition to override moral discernment. The verse invites readers to examine whether any beloved cultural patterns might be shielding unrighteous choices today. Habitual Association with Idolatry (1 Corinthians 8:7) In a young Corinthian church emerging from paganism, food and idol-temples were normal parts of life. Even after conversion, some believers were still “so accustomed to idols” that participation at pagan tables defiled their conscience. Paul does not condemn the weak; he instructs the knowledgeable to limit their liberty for the sake of love. A lifelong habit may be innocent in itself or morally indifferent, yet it can injure believers whose formative associations are different. Pastoral care therefore requires patient instruction and voluntary self-restraint so that customs are reshaped rather than souls wounded. Ecclesial Practice and Unity (1 Corinthians 11:16) In the head-covering discussion, Paul appeals to the shared “custom” of all the churches of God. Here a local practice had universal weight because it expressed larger theological convictions about creation order and gender. While some customs must yield to the gospel, others guard vital truths and should be retained for the sake of witness and unity. Discernment is needed to distinguish between cultural husk and theological kernel. Theological Reflections Scripture neither idolizes custom nor dismisses it. Habits can provide stability, reinforce memory, and embody doctrine; they can also harden into empty ritual or perpetuate error. The decisive question is whether a custom aligns with the character of God and the advance of the gospel. When a practice hinders righteousness or love, it must be reformed or abandoned. When it serves those ends, it merits preservation. Practical Implications for the Church • Evaluate traditions by the clear teaching of Scripture rather than sentiment or longevity. Intertextual Connections The Old Testament often distinguishes between God-given statutes and human custom (e.g., 2 Kings 17:34). Jesus challenges Pharisaic tradition that nullifies the word of God (Mark 7:8-13), while Paul urges believers to “stand firm and hold to the traditions you were taught” when those traditions are apostolic (2 Thessalonians 2:15). The balanced approach found throughout Scripture guards the church from both legalism and license. Summary Strong’s 4914 focuses attention on the formative power of habit. Customs can either hinder or help the work of God, depending on their content and effect. The New Testament’s three occurrences teach believers to submit every practice—civic, personal, or ecclesial—to the final authority of Christ and His word, preserving what advances the gospel and discarding what does not. Englishman's Concordance John 18:39 N-NFSGRK: ἔστιν δὲ συνήθεια ὑμῖν ἵνα NAS: But you have a custom that I release KJV: have a custom, that INT: it is moreover a custom with you that 1 Corinthians 8:7 N-DFS 1 Corinthians 11:16 N-AFS Strong's Greek 4914 |
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