Understanding ἐκδίκησις (ekdikēsis) Strong’s G1557: Divine Vindication and Justice that Delivers God’s People

Pronunciation Guide: ek-dik’-ay-sis (emphasis on “dik”)

Basic Definition

Strong’s G1557: Ἐκδίκησις (ekdikēsis) fundamentally refers to the vindication of rights, the execution of justice, or the act of rendering what is due in retribution. It carries the connotation of delivering justice by avenging wrongs committed against the innocent. In biblical contexts, it often refers to God’s righteous judgment that both vindicates His faithful ones and establishes justice against wrongdoing.

Etymology and Morphology

• Part of Speech: Feminine noun
• Root Words: From ἐκδικέω (ekdikeō, G1556), which means “to vindicate, avenge”
• Etymology: Derived from ἐκ (ek, “out of, from”) + δίκη (dikē, “justice, judicial verdict”)
• Primary Usage: Found in narrative and teaching passages, particularly in contexts involving God’s justice and the vindication of His people
• Literary Context: Often appears in passages addressing persecution, suffering, and the ultimate triumph of God’s justice

ἐκδίκησις Morphology:

• ἐκδίκησις (nominative singular) – vindication, vengeance
• ἐκδικήσεως (genitive singular) – of vindication, of vengeance
• ἐκδικήσει (dative singular) – in/with/by vindication or vengeance
• ἐκδίκησιν (accusative singular) – vindication, vengeance (as direct object)

Origin & History

The term ἐκδίκησις has roots in classical Greek legal terminology, where it referred to the legal process of obtaining justice or the execution of judicial decisions. In Athenian law, the concept related to the legal vindication of rights and the punishment of wrongdoers. The prefix ἐκ- intensifies the core concept of δίκη (justice), emphasizing the thorough execution or carrying out of justice.

In the Septuagint (LXX), ἐκδίκησις appears frequently to translate Hebrew terms related to justice and vengeance, particularly נָקָם (naqam) and its derivatives. This usage established the term’s association with divine justice rather than merely human retribution. Philo of Alexandria employed the term when discussing divine justice, emphasizing God’s role as the ultimate arbiter of justice who brings vindication to the oppressed.

Expanded Definitions & Translation Options

• Vindication – The act of clearing someone from blame or suspicion and establishing their innocence or rightness
• Retribution – The dispensing of merited punishment for wrongdoing
• Judicial Punishment – The carrying out of a legal sentence against wrongdoing
• Deliverance Through Justice – The liberation of the oppressed through the establishment of justice
• Divine Intervention – God’s action to right wrongs and establish justice

ἐκδίκησις Translation Options:

• Vengeance – When emphasizing the punitive aspect of justice being carried out against wrongdoers
• Vindication – When highlighting the defense and establishment of the rights of the innocent
• Justice – When focusing on the restoration of proper order and rightness
• Retribution – When underscoring the deserved consequence for actions taken
• Avenging – When drawing attention to the active response against wrongs committed

Biblical Usage

In the New Testament, ἐκδίκησις appears 9 times, with its first appearance in Luke 18:7 within the parable of the persistent widow. This parable powerfully illustrates God’s character as the righteous judge who will surely bring about justice for His elect who cry out to Him. The term carries theological weight throughout the New Testament, often appearing in contexts involving the persecution of believers and God’s promised deliverance and vindication.

In Romans 12:19, Paul quotes from Deuteronomy, reminding believers that vengeance belongs to God, thus discouraging personal retribution. This teaching establishes an important theological principle that distinguishes between human revenge and divine justice. When ἐκδίκησις is attributed to God, it consistently represents His perfect justice that upholds righteousness while addressing evil.

• “And will not God bring about justice [ἐκδίκησιν] for his elect, who cry to him day and night? Will he delay long over them?” Luke 18:7
• “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance [ἐκδίκησις] is mine, I will repay, says the Lord.'” Romans 12:19
• “This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance [ἐκδίκησιν] on those who do not know God and on those who do not obey the gospel of our Lord Jesus.” 2 Thessalonians 1:5-8
• “For these are days of vengeance [ἐκδικήσεως], to fulfill all that is written.” Luke 21:22
• “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.” Galatians 6:9-10
• “For he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger [ἔκδικος, related to ἐκδίκησις] who carries out God’s wrath on the wrongdoer.” Romans 13:4
• “For we know him who said, ‘Vengeance [ἐκδίκησις] is mine; I will repay.’ And again, ‘The Lord will judge his people.'” Hebrews 10:30

Cultural Insights

In ancient Near Eastern cultures, the concept of justice was often tied to the role of the king as the ultimate arbiter and defender of the oppressed. The cultural expectation was that a righteous king would vindicate the cause of widows, orphans, and the powerless. When the Scriptures apply ἐκδίκησις to God, they draw upon this cultural understanding while elevating it to the divine realm—portraying יהוה (Yahweh) as the perfect King who will establish perfect justice.

The parable of the persistent widow in Luke 18:1-8 provides profound cultural insight into ἐκδίκησις. In the ancient world, widows were among the most vulnerable members of society, lacking both protection and social standing. The cultural background reveals that the widow’s persistent plea for ἐκδίκησις wasn’t simply for punishment of her adversary but for the restoration of her rightful position and the recognition of her dignity. This mirrors the Jewish concept of mishpat, which encompasses both punitive justice and restorative justice—making things right for those who have been wronged.

Theological Significance

Theologically, ἐκδίκησις reveals the perfect balance in God’s character between love and justice. While human vengeance is often marked by excessive passion or inadequate understanding, divine ἐκδίκησις is perfectly calibrated, addressing evil while vindicating the righteous. This reveals a God who is neither indifferent to injustice nor capricious in His responses to it.

The concept of ἐκδίκησις also illuminates our understanding of the cross of the Messiah. At Calvary, we witness both God’s judgment against sin (the aspect of ἐκδίκησις as retribution) and His vindication of sinners who place their faith in Jesus (the aspect of ἐκδίκησις as vindication). The cross stands as the ultimate demonstration that God is both just and the justifier of the one who has faith in Jesus (Romans 3:26).

In eschatological contexts, ἐκδίκησις points to the coming day when all wrongs will be righted and God’s justice will be fully manifested. This provides hope for believers facing persecution, assuring them that their suffering is neither overlooked nor permanent. It reminds us that history moves toward a definite conclusion where God’s ἐκδίκησις will prevail, evil will be judged, and righteousness will be established forever.

Personal Application

Understanding ἐκδίκησις transforms how we respond to injustice in our lives. Rather than taking matters into our own hands through revenge or bitterness, we can entrust our cause to the God of perfect justice. This frees us from the consuming cycle of resentment and retribution, allowing us to extend grace even in the face of mistreatment. When we pray, “Your kingdom come, Your will be done,” we are essentially asking for God’s ἐκδίκησις—His perfect justice—to be established.

This understanding also challenges us to align ourselves with God’s heart for justice in practical ways. As image-bearers of the God of ἐκδίκησις, we are called to “seek justice, correct oppression, bring justice to the fatherless, and plead the widow’s cause” (Isaiah 1:17). While final vengeance belongs to God alone, we participate in His work of vindication when we defend the vulnerable, speak truth to power, and work toward just systems and relationships in our spheres of influence.

Related Words

• κρίσις (krisis) [kree’-sis] – judgment, decision, the act or process of distinguishing and separating; focuses more on the process of judgment rather than the execution of justice. See G2920
• δικαιοσύνη (dikaiosynē) [dik-ah-yos-oo’-nay] – righteousness, justice as a quality; addresses the character quality rather than the action of vindicating. See G1343
• ὀργή (orgē) [or-gay’] – wrath, anger; refers to God’s settled opposition to evil but lacks the judicial element central to ἐκδίκησις. See G3709
• τιμωρία (timōria) [tim-o-ree’-ah] – punishment, penalty; focuses more narrowly on the punitive aspect without the broader connotations of vindication. See G5098
• ἀνταπόδομα (antapodoma) [an-tap-od’-om-ah] – recompense, requital; emphasizes the idea of giving back what is due but without the specifically judicial context. See G468

Did You Know?

• Did you know that in ancient papyri documents from Egypt, the term ἐκδίκησις appears in petitions to Roman officials where citizens sought legal intervention against those who had wronged them? These documents reveal how the concept functioned in real-life situations where people appealed to authority for vindication, much like the persistent widow in Yeshua’s parable. The cultural backdrop enhances our understanding of why the early believers, facing persecution, would find such comfort in the promise of God’s ultimate ἐκδίκησις.
• Did you know that the Jewish holiday of Purim celebrates a historical instance of what could be considered divine ἐκδίκησις? The book of Esther recounts how God vindicated His people against Haman’s genocidal plot, turning the tables so that “the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday” (Esther 9:22). While the Hebrew term נקם (naqam) rather than ἐκδίκησις would apply here, the concept beautifully illustrates divine vindication that both delivers the innocent and addresses evil.
• Did you know that the modern Greek word εκδίκηση, derived from the ancient ἐκδίκησις, has evolved to mean “revenge” in contemporary usage? This linguistic shift highlights an important theological distinction: biblical ἐκδίκησις is not mere revenge but divine justice perfectly administered. This distinction helps explain why Scripture forbids personal vengeance while affirming God’s role as the perfect avenger—human revenge is flawed and self-serving, while divine ἐκδίκησις is perfect and righteous.

Remember This

Ἐκδίκησις reminds us that the God of all creation is both infinitely merciful and perfectly just—a Divine Judge who will ultimately vindicate His people, establish justice in the earth, and make all things right in His perfect timing.