5542. chréstologia
Lexical Summary
chréstologia: Smooth talk, flattering speech

Original Word: χρηστολογία
Part of Speech: Noun, Feminine
Transliteration: chréstologia
Pronunciation: khray-stol-og-ee'-ah
Phonetic Spelling: (khrase-tol-og-ee'-ah)
KJV: good words
NASB: smooth
Word Origin: [from a compound of G5543 (χρηστός - good) and G3004 (λέγω - said)]

1. fair speech, i.e. plausibility

Strong's Exhaustive Concordance
good words.

From a compound of chrestos and lego; fair speech, i.e. Plausibility -- good words.

see GREEK chrestos

see GREEK lego

NAS Exhaustive Concordance
Word Origin
from chréstos and legó
Definition
smooth speech
NASB Translation
smooth (1).

Thayer's Greek Lexicon
STRONGS NT 5542: χρηστολογία

χρηστολογία, χρηστολογίας, (from χρηστολόγος, and this from χρηστός, which see, and λέγω; cf. Julius Capitolinus in the life of Pertinax c. 13 "Omnes, qui libere fabulas conferebant, male Pertinaci loquebantur, χρηστολογον eum appellantes, qui bene loqueretur et male faceret), fair speaking, the smooth and plausible address which simulates goodness": Romans 16:18. (Eustathius, p. 1437, 27 (on Iliad 23, 598); ecclesiastical writings.)

Topical Lexicon
The Word and Its Setting in Romans 16:18

The term appears only once in the New Testament, at the close of Paul’s letter to the Romans. “For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naïve” (Romans 16:18). Paul warns the believers in Rome to watch out for those who, though bearing the façade of Christian fellowship, subvert sound doctrine through persuasive rhetoric. The word highlights speech that sounds kind, reasonable, even spiritual, yet masks selfish motives and doctrinal error.

Historical Context in the First–Century Church

The Greco-Roman world prized oratory. Traveling teachers (sophists) earned livelihoods by public display of eloquence, often charging fees and courting patrons with compliments. Early congregations, meeting in homes and composed of new converts from that culture, were vulnerable to voices that seemed polished and authoritative. Paul recognizes this risk as he concludes his epistle: the local body must be protected from itinerant influencers who capitalize on hospitality and naïveté. His appeal to remain “wise to what is good and innocent to what is evil” (Romans 16:19) stands in deliberate contrast to the deceptive eloquence introduced in verse 18.

The Theology of Smooth Speech and Deception

Scripture consistently treats persuasive speech without truth as a moral danger rather than a neutral art. The serpent in Eden entices with “Did God really say…?”; Absalom wins Israel by stealing hearts “with his words”; false prophets cry “Peace, peace” when there is no peace. The single New Testament occurrence therefore crystallizes a broader biblical principle: words divorced from God’s truth, however pleasant, serve self rather than Christ. In Romans 16:18 Paul identifies the true master of such speakers—“their own appetites”—exposing the idolatry of self-gratification behind their ministry.

Comparative Biblical Teaching on Flattery

Proverbs warns that “the wayward woman will flatter with her words” (Proverbs 2:16); Psalm 12:2 laments, “They speak with flattering lips and a double heart.” In the New Testament Paul refuses to employ “flattering speech” in Thessalonica (1 Thessalonians 2:5), while Jude describes false teachers who “flatter others for their own advantage” (Jude 16). Ephesians 4:14 cautions believers not to be “tossed about by every wind of teaching, by the cunning and craftiness of men in their deceitful scheming.” Together with Romans 16:18 these passages form a consistent witness: deceptive eloquence aims at exploiting the unsuspecting and must be met with doctrinal discernment.

Implications for Christian Ministry and Discipleship

1. Guard the pulpit: Elders are charged to refute those who contradict sound doctrine (Titus 1:9). Proficiency in Scripture enables shepherds to detect subtle distortions clothed in agreeable language.
2. Disciple the naïve: Romans 16:18 singles out “the hearts of the naïve” as targets. Churches must teach foundational theology to all age groups so that members grow in “the full measure of the stature of Christ” (Ephesians 4:13).
3. Examine motives: Ministry conducted for personal gain, ego, or popularity inevitably bends speech toward manipulation. Servanthood, not image-crafting, should mark those who speak for Christ.
4. Cultivate plain speech: Paul deliberately rejects ornate persuasion when it obscures the cross (1 Corinthians 2:1–5). Effective ministry relies on the Spirit’s power, not verbal charm.

Practical Applications for Today’s Congregations

• Evaluate teaching by Scripture rather than by charisma or presentation style.
• Encourage questions in small groups and classes, fostering a culture where doctrine is tested openly.
• Equip believers to recognize common rhetorical devices—appeals to emotion, selective proof-texting, and promises of self-fulfillment—that often accompany false teaching.
• Uphold integrity in every form of Christian communication, from preaching to social media, so that speech aligns with truth in content and purpose.

Chrestologia reminds the church that the gospel’s power resides not in ornamental language but in the steadfast proclamation of Christ and Him crucified.

Forms and Transliterations
χρηστολογιας χρηστολογίας chrestologias chrestologías chrēstologias chrēstologías
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Romans 16:18 N-GFS
GRK: διὰ τῆς χρηστολογίας καὶ εὐλογίας
NAS: appetites; and by their smooth and flattering speech
KJV: and by good words and fair speeches
INT: by the kind speaking and praise

Strong's Greek 5542
1 Occurrence


χρηστολογίας — 1 Occ.

5541
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