Understanding ἀχάριστος (acharistos) Strong’s G884: The Ungrateful Heart that Resists God’s Goodness

Pronunciation Guide: ah-KHAR-is-tos (accent on second syllable)

Basic Definition

Strong’s G884: ἀχάριστος (acharistos) describes a person who fails to acknowledge kindness or favors received, characterized by ingratitude and an absence of thankfulness. This compound word literally means “without gratitude” or “without grace.” In biblical usage, it represents more than mere forgetfulness—it signifies a willful rejection of goodness and a hardened heart toward benefactors, especially toward God as the ultimate giver of all good gifts.

Etymology and Morphology

• Part of Speech: Adjective
• Root Components: Alpha privative (ἀ-) + χάριστος (from χάρις, “grace, favor, thanks”)
• Language Origin: Classical Greek
• Primary Usage: Teaching passages, ethical instruction, character descriptions
• Compound Structure: Negative prefix + base word denoting thankfulness
• Semantic Field: Character qualities, moral attributes, ethical behavior

ἀχάριστος Morphology:

• ἀχάριστος (nominative singular masculine/feminine) – ungrateful person
• ἀχάριστον (nominative/accusative singular neuter) – ungrateful thing
• ἀχαρίστου (genitive singular) – of an ungrateful person
• ἀχαρίστῳ (dative singular) – to/for an ungrateful person
• ἀχάριστοι (nominative plural masculine/feminine) – ungrateful people

Origin & History

The term ἀχάριστος has deep roots in classical Greek literature, where gratitude (χάρις) was considered a fundamental virtue in Greek social ethics. The philosopher Aristotle, in his “Nicomachean Ethics,” described the ungrateful person as one who fails in the basic social obligation of reciprocity, viewing ingratitude as a significant moral failing. The word appears in Xenophon’s “Memorabilia” (2.2.1-14) where Socrates discusses the social disgrace associated with ingratitude, noting that Athens had laws against it.

In the Septuagint (LXX), while the exact form ἀχάριστος is rare, the concept is expressed in passages like Wisdom of Solomon 16:29, where the author contrasts the gratitude of the righteous with the ingratitude of the wicked toward God’s provision. The Jewish historian Josephus, in his “Antiquities of the Jews,” employs the term to describe those who failed to acknowledge divine or human benefaction, reflecting the Jewish understanding that ingratitude represented a serious moral failing, especially toward God who had established covenant relationship with Israel.

Expanded Definitions & Translation Options

• Ungrateful – Failing to acknowledge benefits received; not expressing or experiencing gratitude
• Thankless – Characterized by an absence of expressed appreciation for favors, gifts, or help
• Unappreciative – Not recognizing or valuing the worth of what has been received
• Insensible to kindness – Unable or unwilling to perceive and respond to benevolence
• Unthankful – Lacking in demonstration of gratitude; taking blessings for granted

ἀχάριστος Translation Options:

• Ungrateful – Most direct equivalent, capturing the fundamental concept of failing to acknowledge benefits received
• Unthankful – Highlights the absence of expressed thankfulness, particularly in King James translations
• Thankless – Emphasizes the objective quality of not giving thanks regardless of internal feeling
• Without gratitude – More literal rendering that preserves the compound structure (ἀ + χάριστος)
• Showing no appreciation – Dynamic equivalent that emphasizes the behavioral aspect

Biblical Usage

The term ἀχάριστος appears only twice in the New Testament, yet these occurrences are strategically placed in passages addressing fundamental ethical character traits. The first appearance is in Luke 6:35, where Yeshua (Jesus) uses it to describe the character of those to whom God shows kindness despite their lack of appreciation. This occurs within the Sermon on the Plain where the Messiah is articulating the upside-down values of His kingdom—loving enemies and doing good without expectation of return, mirroring the character of God Himself.

The second occurrence is in 2 Timothy 3:2, where Paul lists “ungrateful” as one of the characteristics of people in the “last days.” Here, ingratitude is placed alongside other serious vices like lovers of self, lovers of money, boastful, and arrogant, suggesting that ingratitude is not merely a social faux pas but a significant moral failing that indicates a deeper spiritual problem. These two contexts connect ingratitude with opposition to God’s kingdom values.

• “[But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to] ungrateful [ἀχαρίστους] [and evil men.]” Luke 6:35
• “[For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents,] ungrateful [ἀχάριστοι], [unholy,]” 2 Timothy 3:2

Cultural Insights

In the Greco-Roman world, gratitude (χάρις) was central to the patron-client relationship that structured much of ancient society. When a patron bestowed benefits (beneficia) upon clients, those clients were expected to respond with gratitude (gratia) expressed through public acknowledgment, loyalty, and various services. To be labeled ἀχάριστος (ungrateful) was a serious social indictment that could result in exclusion from future benefits and public shame. This social background illuminates why ingratitude would be included in Paul’s list of vices in the “last days” – it represented a breakdown of proper social and moral order.

In Jewish thought, ingratitude toward God was considered particularly reprehensible. The rabbis taught that giving thanks to God (הודיה, hodayah) was fundamental to spiritual life. The Talmud states, “Who is wealthy? One who rejoices in his portion” (Pirkei Avot 4:1), emphasizing gratitude as essential to proper relationship with God. This context helps us understand why Yeshua highlights God’s kindness toward the ἀχάριστος—it demonstrates the radical nature of divine grace that transcends normal social expectations and the natural human tendency to reciprocate only when gratitude is shown.

Theological Significance

The concept of ἀχάριστος reveals a profound theological truth about human sinfulness and divine grace. When Yeshua describes God as “kind to the ungrateful and evil,” He unveils an aspect of divine character that transcends human patterns of relationship. God’s goodness is not contingent upon human response—He continues to pour out common grace upon those who fail to acknowledge Him as the source of all blessing. This directly challenges the transactional understanding of divine-human relationship and highlights what theologians call God’s “unmerited favor.”

Paul’s inclusion of ingratitude in his catalog of end-times vices in 2 Timothy 3 suggests that thanklessness toward God is not merely an oversight but a symptom of profound spiritual rebellion. The ungrateful heart is one that has forgotten its creatureliness and dependency on יהוה (Yahweh). Romans 1:21 reinforces this, stating that when people “knew God, they did not honor Him as God or give thanks.” This connection between ingratitude and idolatry reveals that thankfulness is not peripheral to the spiritual life but central to right relationship with God. Gratitude acknowledges God’s sovereignty and goodness, while ingratitude represents a form of practical atheism—living as if God were not the source of all blessing.

Personal Application

Confronting our own potential for ἀχάριστος should lead us to self-examination and spiritual renewal. Each of us faces the temptation to take God’s gifts for granted—health, provision, relationships, salvation itself. The antidote to ingratitude is intentional thanksgiving, daily recognizing God’s hand in our lives and verbally acknowledging His goodness. This practice transforms our spiritual perspective from entitlement to wonder and reorients our hearts toward the Giver rather than fixating on either the gifts or what we perceive as lacking.

Cultivating gratitude also transforms our relationships with others. When we recognize all we have received from God’s hand, we become more aware of the kindness shown to us by others and more inclined to extend grace ourselves. The grateful heart becomes a conduit of God’s kindness, fulfilling Yeshua’s command to “love your enemies” and breaking the cycle of selfishness that Paul warns will characterize the last days. Each “thank you” becomes a small but significant act of spiritual resistance against the ungrateful spirit of our age.

Related Words

• εὐχάριστος (eucharistos) – thankful, grateful; the opposite of ἀχάριστος, denoting one who recognizes and expresses appreciation for benefits received. This term forms the basis for “Eucharist,” the thanksgiving meal of remembrance instituted by Yeshua. See G2170
• χάρις (charis) – grace, favor, thanks; the root word from which ἀχάριστος is derived, denoting both the gift given and the appropriate response of gratitude. In biblical usage, it often refers to God’s unmerited favor toward humans. See G5485
• εὐχαριστέω (eucharisteō) – to give thanks, to express gratitude; the verbal form related to gratitude, frequently used in the New Testament for giving thanks to God, especially in prayer and at meals. See G2168
• ἀγνωμοσύνη (agnōmosynē) – ignorant ingratitude; a related concept in Greek thought referring to ingratitude stemming from a failure to recognize or acknowledge benefits received. See G77
• ἀχαριστία (acharistia) – ingratitude, unthankfulness; the nominal form expressing the quality or state of being ungrateful. See G884a

Did You Know?

• The ancient Greeks considered ingratitude (ἀχαριστία) so serious that in some city-states, including Athens, there were legal actions that could be brought against those who failed to show gratitude for significant benefits. This reflected the belief that gratitude was not merely a personal virtue but a social obligation necessary for the functioning of society.
• The Jewish thanksgiving prayer known as the “Modim” (מודים, “We give thanks”) forms an essential part of the Amidah, the central prayer of Jewish liturgy recited three times daily. This prayer begins, “We gratefully thank You,” emphasizing that gratitude toward God is not occasional but continuous and foundational to Jewish spiritual practice. This background illuminates why ingratitude would be considered serious enough to include in Paul’s list of end-times vices.
• The English word “gratitude” comes from the Latin “gratitudo,” which shares the same Indo-European root as the Greek χάρις (charis). Both terms originally conveyed the idea of something freely given that creates joy or pleasure. This etymological connection highlights that genuine thankfulness is not merely duty but a joyful response to received goodness—precisely what the ἀχάριστος person fails to experience.

Remember This

Ingratitude (ἀχάριστος) is not merely the absence of saying “thank you”—it represents a hardened heart that has forgotten its dependence on God, the ultimate source of every good gift; yet even toward such hearts, יהוה (Yahweh) extends kindness, revealing the depth of His grace that can transform the ungrateful into worshippers.