Quick Definition
it is fitting
Strong's Definition
to reach to, i.e. (neuter of present active participle, figuratively as adjective) becoming
Derivation: from G2596 (κατά) and G2240 (ἥκω);
KJV Usage: convenient, fit
Thayer's Greek Lexicon
καθήκω; (from Aeschylus, Sophocles down);
1. to come down.
2. to come to, reach to; impersonally, καθήκει, it is becoming, it is fit (cf. German zukommen), Eze_21:27; οὐ καθῆκεν (Rev. καθῆκον), followed by the accusative with an infinitive, Act_22:22 (Winers Grammar, 282 (265); Buttmann, 217 (187)); τά μή καθήκοντα, things not fitting, i. e. forbidden, shameful, Rom_1:28; 2Ma_6:4. Cf. ἀνήκω.
Mounce Concise Greek Dictionary
καθήκω kathēkō 2x
to reach, extend to; καθήκει , impers. it is fitting, meet, Act_22:22 ;
τὸ καθῆκον , what is fit, right, duty; τὰ μὴ καθήκοντα , by litotes for what is abominable or detestable, Rom_1:28
Abbott-Smith Greek Lexicon
καθ -ήκω ,
[in LXX : impers ., Lev_5:16 , Eze_21:27 (32), al. ( H4941 ); τὰ κ ., Exo_5:13 , al. ( H1696 ), etc.;]
1. to come down, come to.
2. to be fit, proper: impers ., c . acc et inf ., Act_22:22 (on the tense, v. Bl., § 63, 4); τὰ μὴ καθήκοντα , Rom_1:28 .†
Moulton & Milligan — Vocabulary of the Greek NT
καθήκω [page 312]
There is no need to look to the influence of Stoic philosophy, in which τὰ καθήκοντα was a term. tech. (cf. Cic. de Off. i. 3), to explain the use of this word in Rom_1:28 (cf. Act_22:22 , 2Ma_6:4 ) : the verb in the sense of is becoming, is fit, is abundantly attested from the Κοινή in both papyri and inscrr. See, e.g., P Lille I. 3 .42 (after B.C. 241) τὸ καθῆκον ἡμῖν ὀψώνιον , P Fay 91 .20 (A.D.99) where a woman named Thenetkoueis is engaged to serve for the season in an oil-press ποιοῦσαν πάντα ὅσα καθήκει , ib . 107 .9 (A.D. 133) ποήσασθαι τὴν καθήκουσαν ἀναζήτησιν , to hold the due inquiry, P Oxy I. 115 .5 (ii/A.D.) (= Selections , p. 96) πάντα ὅσα ἦν καθήκοντα ἐποίησα , and from the inscrr. the honorific decree Priene 114 .32 (after B.C. 84) καθῆκον δ᾽ ἐστὶν αὐτὸν . . . ἐπαινεῖσθαί τε καὶ τῆς καθη [κ ]ούσης ἀξιῶσαι τιμῆς (see Rouffiac Recherches , p. 40 f.). With Rom_1:28 we may also compare Menander Fragm. p. 175 ἐμὲ δὲ ποιεῖν τὸ καθῆκον οὐχ ὁ σὸς λόλος , | εὖ ἴσθ᾽ ἀκριβῶς , ὁ δ᾽ ἴδιος πείθει τρόπος .
Liddell-Scott — Intermediate Greek Lexicon
καθήκω ionic κατ-ήκω fut. -ήξω "to have come or gone down", esp. to fight, Aesch. "to come down to, come or reach to", Hdt. "to have come to" any one, καθῆκεν ἐς ἡμᾶς ὁ λόγος the turn of speaking "came" to us, Aeschin. of Time, ὁ χρόνος καθήκει the time "is come", Xen. ; ὅταν ἐκ τῶν νόμων καθήκῃ when "[the time]" appointed by the law "comes", Dem. "to be meet, fit, proper", τοῦ καθήκοντος χρόνου Soph. ; αἱ καθ. ἡμέραι "the regular, proper" days, Dem. impers., καθήκει μοι "it belongs to" me, "beseems" me, c. inf., οἷς καθήκει ἀθροίζεσθαι whose "duty it is" to assemble, Xen. :—in part., τὸ καθῆκον, τὰ καθήκοντα, ionic τὰ κατήκοντα, "that which is meet, fit or proper, one's due or duty", Hdt. , Xen. ; also "the present state of things, circumstances", Hdt.
STEPBible — Tyndale Abridged Greek Lexicon
καθ-ήκω
[in LXX: impers., Lev.5:16, Eze.21:27 (32), al. (מִשְׁפָּט); τὰ κ., Exo.5:13, al. (דָבַר), etc. ;]
__1. to come down, come to.
__2. to be fit, proper: impers., with accusative and inf., Act.22:22 (on the tense, see Bl., § 63, 4); τὰ μὴ καθήκοντα, Rom.1:28.†
(AS)
📖 In-Depth Word Study
Proper (becoming, allowed) (2520) katheko
Proper (2520) (katheko from katá = down, according or together with + heko = to come) literally means to come down and then to be convenient, to be fitting or right. It means to be appropriate.
In the negative use (as in this verse) katheko refers to “what is unfitting or improper” and was a technical word used by the Stoic philosophers. It was used by the philosophers in the sense of “what is fitting or demanded” as dictated by nature, custom, or piety.
A T Robertson writes that...
Like an old abandoned building, the home of bats and snakes, left 'to do those things which are not fitting,' like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics.
TDNT writes that by using katheko in this verse...
Paul has in mind what is offensive even to natural human judgment. The decision against God leads to a complete loss of moral sensitivity, the unleashing of unnatural vices, and hence the type of conduct that even healthy pagans regard as improper. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans)
Katheko is used 2 times in the NT, here and in Acts 22:22...
And they listened to him up to this statement, and then they raised their voices and said, "Away with such a fellow from the earth, for he should not be allowed to live!"
There are 13 uses in the non-apocryphal Septuagint - Gen. 19:31; Exod. 5:13, 19; 16:16, 18, 21; 36:1; Lev. 5:10; 9:16; Deut. 21:17; 1 Sam. 2:16; Ezek. 21:27; Hos. 2:5
Katheko is used here of what befits the nature of man as God’s creature and his responsibility toward his Creator. God lets men do what they want and if they continually choose to rebel against His rightful rule over His creation, He let's them have their way, even if the result is even greater unrighteousness. Why? Because God wants man to realize that by ourselves we’re totally unable to do the right thing. There is none righteous and none capable of righteous behavior (Ro 3:10). Rather our natural fallen, sinful inclination is to do that which is diametrically opposed to righteousness. Our natural "Adamic" thinking, in the end, will lead us astray.
Haldane comments on the KJV rendering of "not proper" as "not convenient" writing that...
This is a very just and literal translation, according to the meaning of the word convenient in an early stage of the history of our language; but it does not, at present, give the exact idea. The original word signifies what is suitable to the nature of man as a rational and moral being. To do things not convenient, is a figurative expression denoting the doing of things directly contrary and opposite, namely, to the light of reason, the reflections of prudence, and the dictates of conscience. (Exposition of the Epistle to the Romans)
Wuest summarizes this section:
"The human race put God to the test for the purpose of approving Him should He meet the specifications which it laid down for a God who would be to its liking, and finding that He did not meet those specifications, it refused to approve Him as the God to be worshipped, or have Him in its knowledge." Incredible what our sick hearts are capable of deceived into imagining (Je17:9-10). Our rebellion against God is not only displayed in our actions, but in our thinking; we are genuinely "spiritually insane" in our rebellion against God"
Vine adds that the
Determination to refuse the knowledge of God leads, according to the righteous principles and decrees of the divine counsels, to the pursuit and practice of sin. The very influences which would restrain the ungodly are retributively withdrawn from them. The word katheko “to be fit,” is here used of what befits the nature of man as God’s creature and his responsibility toward his Creator.
Harry Ironside notes that....
The vile immoralities depicted here are the natural result of turning from the holy One. The picture of heathenism in its unspeakable obscenities is not over-drawn, as any one acquainted with the lives of idolatrous people will testify. The awful thing is that all this vileness and filthiness is being reproduced in modern society where men and women repudiate God. If people change the truth of God into a lie and worship and serve the creature rather than the Creator, the whole order of nature is violated; for apart from the fear of God there is no power known that will hold the evil desires of the natural heart in check. It is part of the very nature of things that flesh will be manifested in its worst aspects when God gives men up to follow the bent of their unholy lusts." (Romans 1 - Ironside's Notes)
An Emperor Given Over To
A Depraved Mind
The Roman emperor Nero who was probably in power at the time this letter was written exemplified the the utter depravity of a man given over to a depraved mind. Nero's father died when he was about 3 years old. After Caligula confiscated their family wealth, he and his mother found themselves quite poor for a time. Things changed dramatically when Agrippina married her uncle, the emperor Claudius. That marriage was the means of Nero's rise to power. Agrippina managed to get Nero adopted not only as a son of Claudius, but the heir to the throne before Claudius' actual sons. With the line of succession taken care of, Agrippina took the final step on October 13 54 A.D. by murdering her husband/uncle with poisoned mushrooms. Nero became the emperor of the mighty Roman empire at the age of 17. Agrippina was very influential with the young Nero at first, but as might be expected from the example that she had set, he gradually became estranged with her. He had her removed from the palace in 55 A.D., and then ordered his mother's murder 4 years later. From then on, Nero became increasing brutal and depraved.
Nero is perhaps most famous for the great fire of Rome in 64 A.D. It started in the Circus Maximus before raging through the city for 9 days. It is unlikely that Nero himself started the fire, as is popularly believed, because he was in Antium at the time. Whether he ordered it started is another matter - he had long wanted to make room for a grand new city that he had designed. To divert suspicion away from himself, Nero blamed the great fire on the Christians, thereby beginning a persecution of innocent people that has never been surpassed. Many were killed by wild animals before crowds of spectators in the arena, while others were tied to posts, covered with flammable material, and used as human street lamps for Nero's gardens. It is difficult to imagine a more depraved man.
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Haters Of God - Recently, I listened to an audiobook by a militant advocate for atheism. As the author himself read his own work with spiteful sarcasm and contempt, it made me wonder why he was so angry.
The Bible tells us that a rejection of God can actually lead to a more hateful attitude toward Him: “Even as they did not like to retain God in their knowledge, God gave them over to a debased mind . . . [to become] haters of God” (Ro 1:28-30).
Turning one’s back on God does not lead to secular neutrality. Indeed, recent militant atheists have shown their desire to remove any reference to a Creator from culture.
When we hear about atheists trying to remove crosses or the Ten Commandments from society, it’s easy to respond to their hatred of God with our own hatred. But we’re exhorted to defend the truth with an attitude of love, “in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Tim. 2:25).
The next time you see the works or hear the words of a hater of God, do an attitude check. Then ask God for a spirit of humility and pray that the offender might come to the knowledge of the truth. — by Dennis Fisher
Lord, help us not respond in kind
To those who hate and turn from You;
Instead, help us to love and pray
That someday they’ll accept what’s true. —Sper
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