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Kenneth Wuest · Citado em PreceptAustin
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Wuest adds that "The word (episkopos) came originally from secular life, referring to the foreman of a construction gang, or the supervisor of building construction, for instance. Thayer defines the word; “an overseer, a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent.” The word was taken up by the Church, and designated an overseer of any Christian church. The responsibilities of this office have to do with the oversight and direction of the spiritual life of the local church.(Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) In 1 Peter 2:25 we see the ultimate "Overseer", where episkopos is used of the Lord Jesus to describe His care over the souls of His sheep 'For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls. (see note 1Peter 2:25) As emphasized above, Overseers were selected by the Holy Spirit in (Acts 20:28) Paul commanding the spiritual leaders of the church at Ephesus to "Be on guard (present imperative = command to do this continually) for yourselves and for all the flock, among which the Holy Spirit has made you overseers (episkopos), to shepherd (tend flocks like a shepherd - oversight, protecting, leading, guiding, feeding) the church of God which He purchased (more literally "acquired" as His Own possession) with His own blood. Paul explained to Titus that it was vital "For the overseer (episkopos) must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain (See note Titus 1:7) Having oversight of the church is no trivial or light matter, but rather a sobering responsibility, the writer of Hebrews warning leaders they will he held responsible to God for how faithfully they have led the sheep "Obey (this command is to the "sheep" = present imperative) your leaders, and submit (again the present imperative commands continuous placing of oneself under the leadership of the spiritual leaders) to them; for they keep watch (literally remain sleepless, picturing the effort necessary to remain on the alert and vigilant) over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you. (Heb 13:17+) James adds that because they teach they face a stricter judgment "Let not many of you become (present imperative) teachers, my brethren, knowing that as such we shall incur a stricter judgment. (Jas 3:1+).
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Wuest says that amachos "describes a person who does not go about with a chip on his shoulder. (Word Studies) Amachos refers not so much to physical violence as to a quarrelsome person. To have a contentious person in leadership will result in disunity and disharmony, seriously hindering the effectiveness of that leadership team.
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Wuest adds that hupotage "denotes a voluntary act, not one imposed from without." BDAG - "only passive the state of submissiveness, subjection, subordination, as opposed to setting oneself up as controller." Vine - hupotagē, used again in 2 Corinthians 9:13 of the submission of Christians to Christ; in 1 Timothy 2:11 of the position of women in the church; and in 1 Timothy 3:4 of the relationship between children and their parents. “Submission” is to be preferred to “subjection” here, inasmuch as to submit is to yield oneself, whereas to subject is to cause another person to yield. (Vine's Expository Dictionary) Hupotage - 4x in 4v (no uses in Septuagint): control(1), obedience(1), subjection(1), submissiveness(1) 2 Co. 9:13; Gal. 2:5; 1 Tim. 2:11; 1 Tim. 3:4 Dignity (4587) semnotes from semnós = venerable) refers to decency, gravity, venerableness ( calling forth respect through age, character, and attainments; conveying an impression of aged goodness and benevolence), dignity and a seriousness that is fixed on God and honors whatever honors Him. Semnotes could be translated “moral earnestness” and refers to moral dignity and holy behavior before men. It describes a serious and worthy conduct that earns reverence and respect. It describes that behavior which is befitting and implies a measure of dignity leading to respect. Strong/Thayer Lexicon describes semnotes as the characteristic of a thing or person which entitles it to reverence and respect, dignity, majesty, sanctity. SEMNOTES -3x in 3v in NASB -1Ti 2:2; 3:4; Titus 2:7 Vine correctly notes that semnotes "is a necessary characteristic of the life and conduct of Christians" The significance of the Greek word is that of gravity combined with dignity, with freedom alike from moroseness and from levity. A life which exhibits these qualities gives a consistent witness to the person and name of Christ, and to the truth and validity of the gospel." (Vine's Expository Dictionary) Semnotes is "a manner or mode of behavior that indicates one is above what is ordinary and therefore worthy of special respect. Of human beings: dignity, seriousness, probity (Ed note: adherence to the highest principles and ideal indicating uprightness of character or action) (BORROW Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) Aristotle defined semnótes as the average of a virtue that lies between the extremes of arrogance on one hand and attempting to please everyone on the other hand. Therefore, semnótes stands between caring to please nobody and endeavoring at all costs to please everybody. It is the ability not only to perform well one's duties as a citizen, but also to adhere to the highest principles and ideals of earth and heaven, and thus drawing respect and approval. 1 Timothy 3:5 (but if a man does not know how to manage his own household, how will he take care of the church of God?), BGT 1 Timothy 3:5 (εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;), KJV 1 Timothy 3:5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) NET 1 Timothy 3:5 But if someone does not know how to manage his own household, how will he care for the church of God? CSB 1 Timothy 3:5 (If anyone does not know how to manage his own household, how will he take care of God's church?) ESV 1 Timothy 3:5 for if someone does not know how to manage his own household, how will he care for God's church? NIV 1 Timothy 3:5 (If anyone does not know how to manage his own family, how can he take care of God's church?) NLT 1 Timothy 3:5 For if a man cannot manage his own household, how can he take care of God's church? NRS 1 Timothy 3:5 for if someone does not know how to manage his own household, how can he take care of God's church? RSV 1 Timothy 3:5 for if a man does not know how to manage his own household, how can he care for God's church? YLT 1 Timothy 3:5 (and if any one his own house how to lead hath not known, how an assembly of God shall he take care of?) NKJ 1 Timothy 3:5 (for if a man does not know how to rule his own house, how will he take care of the church of God?); NJB 1 Timothy 3:5 how can any man who does not understand how to manage his own household take care of the Church of God? NAB 1 Timothy 3:5 for if a man does not know how to manage his own household, how can he take care of the church of God? ASV 1 Timothy 3:5 (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?) MIT 1 Timothy 3:5 If anyone does not know how to manage his own household, how would he be able to take care of God's church? DBY 1 Timothy 3:5 (but if one does not know how to conduct his own house, how shall he take care of the assembly of God?) GWN 1 Timothy 3:5 (If a man doesn't know how to manage his own family, how can he take care of God's church?) BBE 1 Timothy 3:5 (For if a man has not the art of ruling his house, how will he take care of the church of God?) but a man: 1Sa 2:29,30 3:13 the church: 1Ti 3:15 Ac 20:28 Eph 1:22 5:24,32 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: Titus 1:6 namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 1 Peter 5:2-3 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. Acts 20:28 “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Luke 16:10 “He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. Ephesians 6:4 Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. UNABLE TO MANAGE HOUSE = UNABLE TO MANAGE GOD'S HOUSE Paul gives the reason for the rule in 1Ti 3:4. But if a man does not know (eido - beyond a shadow of a doubt) how to manage (proistemi - govern) his own (idios) household (oikos) - Note the IF is not "iffy" but is a condition of first class, assumed as true -- He does know how to manage his own household. In short, the home life of an elder is his testing ground for leadership of God's house. The home is a microcosm of the church. If he is faithful (trustworthy) at home, the chances are excellent that he will be faithful (trustworthy) as an elder. God values character over charisma, and private faithfulness over public applause. How will he take care of (epimeleomai) the church (ekklesia/ecclesia) of God? - This is a rhetorical question expecting negative answer. He is using the argument from the lesser to the greater, and the answer is clearly "HE CANNOT." If a man cannot lead, shepherd, and care for the small, intimate unit of his own home, how can he possibly handle the larger, more complex, spiritual family of God’s people? Note the little phrase "of God." Why is that notable? It signifies God owns the local church, not a powerful minister or group of wealthy members! And remember God is a jealous God so it is best not to attempt to usurp His ownership! The verb take care of (epimeleomai) implies an increased emphasis of the elder's tender care. One thinks of a shepherd who gives tender care to his stupid sheep! William MacDonald on take care of - Verse 5 is important because it defines the work of an elder. It is to take care of the church of God. Notice it does not say "to rule" the church of God. An elder is not a despot, or even a benevolent ruler, but rather one who guides the people of God as a shepherd guides the sheep. The only other time the expression "take care of" is used in the NT is in the story of the Good Samaritan (Luke 10:34). The same tender, compassionate care shown by the Good Samaritan to the victim of the robbers should be shown by the elder who cares for the church of God. (Borrow Believer's Bible Commentary) John
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Wuest has an interesting comment that the literal meaning of "to throw through" means “to riddle one with accusations.” (Wuest Word Studies) DIABOLOS - 37X- Matt. 4:1, 5, 8, 11; 13:39; 25:41; Lk. 4:2, 3, 6, 13; 8:12; Jn. 6:70; 8:44; 13:2; Acts 10:38; 13:10; Eph. 4:27; 6:11; 1Ti 3:6, 7, 11; 2Ti 2:26; 3:3; Titus 2:3; Heb. 2:14; James. 4:7; 1Pe 5:8; 1Jn 3:8, 10; Jude 1:9; Rev. 2:10; 12:9, 12; 20:2, 10 Related Resource: In depth study on Schemes of the devil 1 Timothy 3:7 In The Spotlight Rosa Parks’ refusal in 1955 to give her bus seat to a white man in Montgomery, Alabama, was a turning point in the civil rights struggle. So in 1994, the public was stunned when 80-year-old Rosa was robbed and mugged in her home by an intruder. A short time later, an alert citizen recognized the suspect from a police photo and with a friend held Rosa’s mugger until police could arrive. But the public spotlight was not good for the new hero. After he gave a TV interview, FBI agents recognized him as a fugitive from the law. They arrested him for driving the getaway car in a 1991 robbery of an automatic teller machine. This incident illustrates the truth that unresolved sin can rob a person of the honor of being known for doing good. This is why Paul emphasized in 1 Timothy 3 how important it is for church leaders to have a good conscience and a blameless record of dealing with their own sin. Those who want to be known for walking with Christ must face and deal with anything that would disqualify them from receiving that honor. "Be sure your sin will find you out," The warning is for you; But if you're quick to deal with sin, Your witness will ring true. —Hess You can't put your sins behind you until you're ready to face them. 1 Timothy 3:8 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, BGT 1 Timothy 3:8 Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, KJV 1 Timothy 3:8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; NET 1 Timothy 3:8 Deacons likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain, CSB 1 Timothy 3:8 Deacons, likewise, should be worthy of respect, not hypocritical, not drinking a lot of wine, not greedy for money, ESV 1 Timothy 3:8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. NIV 1 Timothy 3:8 Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. NLT 1 Timothy 3:8 In the same way, deacons must be well respected and have integrity. They must not be heavy drinkers or dishonest with money. NRS 1 Timothy 3:8 Deacons likewise must be serious, not double-tongued, not indulging in much wine, not greedy for money; RSV 1 Timothy 3:8 Deacons likewise must be serious, not double-tongued, not addicted to much wine, not greedy for gain; YLT 1 Timothy 3:8 Ministrants -- in like manner grave, not double-tongued, not given to much wine, not given to filthy lucre, NKJ 1 Timothy 3:8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, NJB 1 Timothy 3:8 Similarly, deacons must be respectable, not double-tongued, moderate in the amount of wine they drink and with no squalid greed for money. NAB 1 Timothy 3:8 Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain, ASV 1 Timothy 3:8 Deacons in like manner must be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; MIT 1 Timothy 3:8 Deacons likewise must have good character, not telling one thing to one party and something else to another, not being addicted to much wine, not greedy for wealth, DBY 1 Timothy 3:8 Ministers, in like manner, grave, not double-tongued, not given to much wine, not seeking gain by base means, GWN 1 Timothy 3:8 Deacons must also be of good character. They must not be two-faced or addicted to alcohol. They must not use shameful ways to make money. BBE 1 Timothy 3:8 Deacons, in the same way, are to be serious in their behaviour, not false in word, not given to taking much wine or greatly desiring the wealth of this world; the deacons: Ac 6:3-6 Php 1:1 be: 1Ti 3:4 double tongued: Ps 5:9 12:2 50:19 52:2 Ro 3:13 Jas 3:10 Or addicted to much wine: 1Ti 3:3 Lev 10:9 Eze 44:21 1 Timothy 3 Resources - Multiple Sermons and Commentaries Related Passages: Titus 1:7 For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 1 Timothy 3:3 not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. 1 Timothy 6:9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. Proverbs 12:22 Lying lips are an abomination to the LORD, But those who deal faithfully are His delight. 1 Peter 5:2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; GOD'S STANDARDS FOR CHURCH SERVANTS While elders focus primarily on spiritual oversight and teaching, deacons are servant-leaders tasked with practical needs, such as handling resources, helping the poor, and supporting the work of the elders (see Acts 6:1–6). In verse 8, Paul begins outlining the moral and spiritual character required of deacons. Deacons (diakonos - one who serves) likewise (in like manner) - What is likewise referring to? Clearly to the previous description of the elders. Paul's point is that deacons are called to a high standard just as are elders. Note that the following character traits focus on "being" not "doing"! Too many saints seek to be DOING when they have neglected giving attention to their BEING (so to speak). God cares more about who leaders ARE, and not just what they DO. Deacons may handle physical tasks, but their spiritual integrity is crucial. Must be (added by translators but implied) men of dignity (semnos) - These are respectable, honorable men, whose lives evoke respect from others. The thought is that deacons must carry themselves in a way that earns respect and be serious-minded, not foolish or frivolous. John
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Wuest writes that the verb ANASTREPHO "In classical Greek, the verb meant among other things “to turn one’s self about, to turn back, round, or about, to dwell in a place,” the noun, “a turning back or about, occupation in a thing, a mode of life, behaviour.” One can see that the ideas of “a mode of life” and “one’s behaviour” are derived from the fact of one’s activity. (Anastrepho means) to conduct or behave one’s self, to walk,” the latter meaning not referring here to the physical act of walking but to the act of determining our course of conduct and the carrying out of that determined course of action. The noun (anastrophe) means “one’s walk, manner of life, conduct.” In the biblical use of the word, the moral and spiritual aspect of one’s manner of life is in view. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) ANASTREPHO - 6X - conduct(3), conducted(1), live(1), lived(1), return(1), returned(1), treated(1). Acts 5:22; Acts 15:16; 2 Co. 1:12; Eph. 2:3; 1 Tim. 3:15; Heb. 10:33; Heb. 13:18; 1 Pet. 1:17; 2 Pet. 2:18 Church (1577) ekklesia/ecclesia from ek = out + klesis = a calling, verb = kaleo = to call) literally means called out (but see note by Louw-Nida below) and as commonly used in the Greco-Roman vernacular referred to citizens who were called out from their homes to be publicly assembled or gathered to discuss or carry out affairs of state. Wuest writes that "The word assembly is a good one-word translation of ekklesia." John Walvoord has a helpful summary of ekklesia/ecclesia - This word translated church or assembly is found in at least four important meanings in the New Testament. It is used (1) to mean an assembly of people. In this sense it has no special theological meaning. It can refer to Israel as a gathered people in the wilderness (Acts 7:38) or a regular assembly of citizens (Acts 19:39) or a group of people gathered for religious worship (Heb. 2:12). (2) The same word is used for an assembly of Christians in a local church (Acts 8:1, 8:3; 11:22, 26) and in the plural for a group of such churches (1Cor. 16:19; Gal. 1:2). Each assembly or church has a local gathering composed of professed Christians. That all in the assembly are not necessarily true believers is clear from the messages to the seven churches of Asia (Rev 2:1-29; Rev 3:1-22). (3) Ecclesia is also used of the total of professing Christians without reference to locality and is practically parallel in this sense to Christendom (Acts 12:1; Ro 16:16; 1Cor. 15:9; Gal. 1:13; Rev. 2:1-29, Rev 3:1-22; etc.). The same word is used (4) of the body of Christ, composed of those baptized by the Holy Spirit into the church (1Cor. 12:13). Ecclesia used in this connection becomes a technical word referring to the saints of this age. (Borrow The Millennial Kingdom on page 224) Pillar (4769) stulos describes a literal column which serves as a support of a structure. Stulos is a common term in classical Greek for many kinds of pillars, columns, and other architectural supports. As a figure of speech it describes any firm support or persons of authority and influence in the church, those who bear responsibility (the elders in Jerusalem). Robertson on Rev 3:12 = "Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building." 1Ti 3:15 uses stulos describes "the church of the living God, the pillar and support of the truth." Vine says in 1Ti 3:15 it is used "in a collective capacity, to maintain the doctrines of the faith by teaching and practice." All 4 NT uses are metaphorical. It can describe something in shape which resembles a pillar (like a column of fire (Ex 13:21, 14:24, Rev 10:1) Vine adds "in Rev. 10:1, seen as flames rising like columns of fire indicative of holiness and consuming power, and thus reflecting the glory of Christ as depicted in Rev. 1:15; cp. Ezek. 1:7.) In Gal 3:2 stulos describes one recognized for spiritual leadership. STULOS - 4V - Gal. 2:9; 1 Tim. 3:15; Rev. 3:12; Rev. 10:1 QUESTION - What does it mean to be a part of the family of God? GOTQUESTIONS.ORG ANSWER - The Bible teaches that Jesus Christ and the Father are One (John 1:1-4), and that He is also the only begotten Son of God (Hebrews 1:1-4). This familial term indicates God regards Jesus as a family member. Born-again believers are told that we, too, are members of this family (Romans 9:8; 1 John 3:1-2). How do we become a part of this family of God? When we hear the gospel, confess our sins, and place our faith and trust in Jesus Christ, we are at that moment born into God’s kingdom as His children and become heirs with Him for eternity (Romans 8:14-17). While Jesus Christ is referred to as the only begotten Son of God, believers are referred to as children born into God’s family who need to grow and mature in our faith (Ephesians 4:11-16), and as sons and heirs adopted into His family (Galatians 4:4-7). God’s infinite grace and mercy are revealed in Ephesians 1:5-6, which says He redeems sinners, whom He has “adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves.” As children of God, what do we inherit? As children of God, what do we inherit? Nothing less than the kingdom of God (Matthew 25:34; 1 Thessalonians 2:12; Hebrews 12:28)! Ephesians 1:3 tells us that believers are blessed with every spiritual blessing in the heavenly places in Christ. These spiritual blessings are infinite, eternal, and reside in Christ, and by God’s grace we are given these blessings as His children. As earthly children we eventually inherit what our parents leave behind for us after their death. But in God’s case believers are already reaping the rewards of our inheritance by having peace with Him through the sacrifice of His Son on the cross. Other rewards of our inheritance include the gift of the indwelling of the Holy Spirit at the moment we believe in Christ (Ephesians 1:13-14), which empowers us to live for Him in the present, and the knowledge that our salvation is secure for eternity (Hebrews 7:24-25). Being a part of the family of God is the greatest blessing bestowed upon believers and one that should drive us to our knees in humble adoration. We can never do anything to deserve it for it is His gift of love, mercy, and grace to us, yet, we are called to become sons and daughters of the Living God (Romans 9:25-26). May we all respond in faith to His invitation! Related Resources: Are we all God’s children, or only Christians? GOTQUESTIONS Who are the people of God? GOTQUESTIONS
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Wuest - It was the invisible God Who in the Person of His Son was made visible to human eyesight by assuming a human body and human limitations. (Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) PHANEROO - 43V - appear(1), appeared(6), appears(3), become visible(1), becomes visible(1), disclose(1), disclosed(1), displayed(1), made...evident(2), made known(1), made manifest(2), make...clear(1), manifested(18), manifests(1), revealed(7), show(1), shown(1). Mk. 4:22; Mk. 16:12; Mk. 16:14; Jn. 1:31; Jn. 2:11; Jn. 3:21; Jn. 7:4; Jn. 9:3; Jn. 17:6; Jn. 21:1; Jn. 21:14; Rom. 1:19; Rom. 3:21; Rom. 16:26; 1 Co. 4:5; 2 Co. 2:14; 2 Co. 3:3; 2 Co. 4:10; 2 Co. 4:11; 2 Co. 5:10; 2 Co. 5:11; 2 Co. 7:12; 2 Co. 11:6; Eph. 5:13; Col. 1:26; Col. 3:4; Col. 4:4; 1 Tim. 3:16; 2 Tim. 1:10; Tit. 1:3; Heb. 9:8; Heb. 9:26; 1 Pet. 1:20; 1 Pet. 5:4; 1 Jn. 1:2; 1 Jn. 2:19; 1 Jn. 2:28; 1 Jn. 3:2; 1 Jn. 3:5; 1 Jn. 3:8; 1 Jn. 4:9; Rev. 3:18; Rev. 15:4 Proclaimed (preached) (2784) kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! (Think about this in regard to the Gospel of God instead of the decree of a man! cf 1Th 2:13+). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. Should this not be the example and pattern every preacher and teacher of the holy gospel of God seeks and strives to emulate, yea, even doing so with fear and trembling! ("not as pleasing men but God, who examines our hearts" see 1Th 2:4+) Vindicated (1344) dikaioo from dike = right, expected behavior or conformity, not according to one’s own standard, but according to an imposed standard with prescribed punishment for nonconformity) primarily means to deem to be right. Dikaioo describes the act by which a man is brought into a right state of relationship to God. Dikaioo is a legal term having to do with the law and the the courtroom, where it represented the legally binding verdict of the judge. This is the sense in which Paul uses dikaioo in this section in Romans (Ro 3:21-5:11) in which he unfolds the doctrine of justification. The meaning of dikaioo depends on the context and depending on which lexicon you consult you will come up with a variety of definitions so the following is an attempt as classifying most of the NT uses, but please be a Berean and do you own study of this word. (1) To cause someone to be in a proper or right relation with someone else. This use corresponds to the vitally important truth imputed righteousness and thus means to justify or to declare righteous, which is only accomplished by faith and not by works as explained in definition #2. (2) To show to be right or righteous. James uses dikaioo in this sense - to show to be righteous. And so we see that Abraham's works show that he was righteous. He had been declared righteous by faith in Genesis 15:6, but was shown to be righteous in Genesis 22, which is the point that James is making in the following passages. James 2:21+ James 2:24+ James 2:25+ In some cases dikaioo refers to Jesus or God Who are demonstrated to be morally right (Divine vindication)…Romans 3:4+ 1 Timothy 3:16+ (3) To make free, liberate, set free or release from the control of . This meaning is similar to another Greek verb eleutheroo. BDAG explains that the idea is "to cause someone to be released from personal or institutional claims that are no longer to be considered pertinent or valid" Romans 6:7+ Acts 13:39+ 4) Acknowledging that someone is just or right. Luke 7:29+ (5) Man declaring that he is just or right. This is something man does and based on his standard of righteousness (self righteousness) not God's standard. Luke 10:29+ To understand dikaioo, one needs to understand the root work dike which originally meant manner, tendency and with time came to refer to the designation for the right of established custom or usage. Stated another way, the basic meaning of dike involves the assertion by human society of a certain standard expected by its people which, if not kept, can bring forth ensuing judgment. Thus it can be said that díke is expected behavior or conformity, not according to one's own standard, but according to an imposed standard (here in Romans it is God's standard of righteousness) with prescribed punishment for nonconformity.