ἀγαθός

ἀγαθός — agathós

ἀγαθός, (ή, (akin to ἄγαμαι to wonder at, think highly of, ἀγαστός admirable, as explained by Plato, Crat., p. 412 c. (others besides; cf. Donaldson, New Crat. § 323)), in general denotes"perfectus,... qui habet in se ac facit omnia quae habere et facere debet pro notione nominis, officio ac lege" (Irmisch ad Herodian, 1, 4, p. 134), excelling in any respect, distinguished, good. It can be predicated of persons, things, conditions, qualities and affections of the soul, deeds, times and seasons. To this general significance can be traced back all those senses which the word gathers from the connection in which it stands;

1. of a good constitution or nature: γῆ, Luk 8:8; δένδρον, Mat 7:18, in sense equivalent to 'fertile soil,' 'a fruitful tree,' (Xenophon, oec. 16, 7 γῆ ἀγαθή,... γῆ κακῇ, an. 2, 4, 22 χώρας πολλῆς καί ἀγαθῆς οὔσης). In Luk 8:15 ἀγαθή καρδία corresponds to the figurative expression good ground, and denotes a soul inclined to goodness, and accordingly eager to learn saving truth and ready to bear the fruits (καρπούς ἀγαθούς, Jas 3:17) of a Christian life.

2. useful, salutary: δόσις ἀγαθή (joined to δώρημα τέλειον) a gift which is truly a gift, salutary, Jas 1:17; δόματα ἀγαθά, Mat 7:11; ἐντολή ἀγαθός a commandment profitable to those who keep it, Rom 7:12, according to a greek scholium equivalent to εἰς τό συμφέρον ἐισηγουμένη, hence, the question in Rom 7:13 : τό οὖν ἀγαθόν ἐμοί γέγονε θάνατος; ἀγαθός μερίς the 'good part,' which insures salvation to him who chooses it, Luk 10:42; ἔργον ἀγαθόν (differently in Rom 2:7, etc.) the saving work of god, i. e. substantially, the Christian life, due to divine efficiency, Php 1:6 (cf. the commentaries at the passage); εἰς ἀγαθόν for good, to advantage, Rom 8:28 (Sir 7:13; πάντα τοῖς ἐυσεβέσι εἰς ἀγαθά... τοῖς ἁμαρτωλοῖς εἰς κακά, Sir 39:27; τό κακόν... γίγνεται εἰς ἀγαθόν, Theognis 162); good for, suited to something: πρός οἰκοδομήν, Eph 4:29 (cf. Winers grammar, 363 (340)) (Xenophon, mem. 4, 6, 10).

3. of the feeling awakened by what is good, pleasant, agreeable, joyful, happy: ἡμέραι ἀγαθάς 1Pe 3:10 (Psa 33:13; Sir 14:14; 1Ma 10:55); ἐλπίς, 2Th 2:16 (μακαρία ἐλπίς, Tit 2:13); συνείδησις, a peaceful conscience, equivalent to consciousness of rectitude, Act 23:1; 1Ti 1:5; 1Ti 1:19; 1Pe 3:16; reconciled to god, 1Pe 3:21.

4. excellent, distinguished: so τί ἀγαθόν, Joh 1:46 (Joh 1:47).

5. upright, honorable: Mat 12:34; Mat 19:16; Luk 6:45; Act 11:24; 1Pe 3:11, etc.; πονηροί καί ἀγαθοί, Mat 5:45; Mat 22:10; ἀγαθός καί δίκαιος, Luk 23:50; καρδία ἀγαθή καί καλή, Luk 8:15 (see καλός, b.); fulfilling the duty or service demanded, δοῦλε ἀγαθέ καί πιστέ, Mat 25:21; Mat 25:23; upright, free from guile, particularly from a desire to corrupt the people, Joh 7:12; preeminently of god, as consummately and essentially good, Mat 19:17 (Mar 10:18; Luk 18:19); ἀγαθός θησαυρός in Mat 12:35; Luk 6:45 denotes the soul considered as the repository of pure thoughts which are brought forth in speech; πίστις ἀγαθός the fidelity due from a servant to his master, Tit 2:10 (WH marginal reading omits); on ἀγαθόν ἔργον, ἀγαθά ἔργα, see ἔργον. In a narrower sense, benevolent, kind, generous: Mat 20:15; 1Pe 2:18; μνεία, 1Th 3:6 (cf. 2Ma 7:20); beneficent (Xenophon, Cyril 3, 3, 4; טוב, Jer 33:11; Psa 34:9; Cicero, nat. deor. 2, 25, 64 "optimus i. e.beneficentissimus), Rom 5:7, where the meaning is, Hardly for an innocent man does one encounter death; for if he even dares hazard his life for another, he does so for a benefactor (one from whom he has received favors); cf. Winer's grammar, 117 (111); (gifford in the Speaker's Commentary, p. 123). The neuter used substantively denotes:

1. a good thing, convenience, advantage, and in partic.

a. in the plural, external goods, riches: Luk 1:53; Luk 12:18 f. (Sir 14:4; Wis 7:11); τά ἀγαθά σου comforts and delights which thy wealth procured for thee in abundance, Luk 16:25 (opposed to κακά, as in Sir 11:14); outward and inward good things, Gal 6:6, cf. Wieseler at the passage.

b. the benefits of the Messianic kingdom: Rom 10:15; τά μέλλοντα ἀγαθῶν, Heb 9:11; Heb 10:1.

2. what is upright, honorable, and acceptable to god: Rom 12:2; ἐργάζεσθαι τό ἀγαθόν Rom 2:10; Eph 4:28; πράσσειν, Rom 9:11; (2Co 5:10); διώκειν, 1Th 5:15; μιμεῖσθαι, 3Jn 1:11; κολλᾶσθαι τῷ ἀγαθῷ Rom 12:9; τί με ἐρωτᾷς περί τοῦ ἀγαθοῦ, Mat 19:17 g L T Tr WH, where the word expresses the general idea of right. Specifically, what is salutary, suited to the course of human affairs: in the phrase διάκονος εἰς τό ἀγαθόν Rom 13:4; of rendering service, Gal 6:10; Rom 12:21; τό ἀγαθόν σου the favor thou conferrest, Phm 1:14. ("It is to be regarded as a peculiarity in the usage of the Sept. that טוב good is predominantly (?) rendered by καλός.... The translator of genesis uses ἀγαθός only in the neuter, good, goods, and this has been to a degree the model for the other translators.... In the greek O. T., where οἱ δίκαιοι is the technical designation of the pious, οἱ ἀγαθοί or ὁ ἀγαθός does not occur in so general a sense. The ἀνήρ ἀγαθός is peculiar only to the Proverbs (Pro 13:22; Pro 13:24; Pro 15:3); cf. besides the solitary instance in 1Ki 2:32. Thus, even in the usage of the O. T. we are reminded of Christ's words, Mar 10:18, οὐδείς ἀγαθός εἰ μή εἷς ὁ Θεός. In the O. T. the term 'righteous' makes reference rather to a covenant and to one's relation to a positive standard; ἀγαθός would express the absolute idea of moral goodness" (Zezschwitz, Profangraec. u. Biblical Sprachgeist, Leipz. 1859, p. 60). Cf. Tittm., p. 19. On the comparison of ἀγαθός see B. 27 (24).)