Understanding αὐθάδης (authadēs) Strong’s G829: The Self-Willed Attitude That Disqualifies Leaders and Contradicts Godly Character

Pronunciation Guide: ow-THAH-dace

Basic Definition

Strong’s G829: αὐθάδης (authadēs) describes someone who is self-willed, stubborn, arrogant, and pleased only with themselves. It refers to a person who is obstinately self-satisfying, demonstrating an attitude of unyielding self-focus and disregard for others. In biblical contexts, it represents a character flaw that disqualifies one from spiritual leadership, as it stands in direct opposition to the servant-hearted humility that Messiah exemplifies.

Etymology and Morphology

• Part of Speech: Adjective
• Origin: Compound word from αὐτός (autos, “self”) and ἥδομαι (hēdomai, “to please”)
• Literal Meaning: “Self-pleasing” or “self-satisfied”
• Usage Context: Found in ethical discourse and leadership qualification passages
• Frequency: Rare (appears only twice in the New Testament)

αὐθάδης Morphology:

• αὐθάδης (nominative singular masculine) – a self-willed man
• αὐθάδους (genitive singular masculine) – of a self-willed man
• αὐθάδει (dative singular masculine) – to/with a self-willed man
• αὐθάδη (accusative singular masculine) – a self-willed man (as object)
• αὐθάδεις (nominative/accusative plural masculine) – self-willed men

Origin & History

The term αὐθάδης has a rich history in classical Greek literature, where it consistently carried negative connotations. Plato, in his “Republic” (7.617e), used it to describe a stubborn, willful character that refuses correction. Aristotle contrasted it with virtuous qualities in his “Nicomachean Ethics,” considering it a vice of excess in self-regard.

In the Septuagint, αὐθάδης appears in Proverbs 21:24, translating the Hebrew term יָהִיר (yahir, “arrogant”), where it describes the proud and haughty scorner. This connection establishes a clear link between Hebraic wisdom literature’s warnings against pride and the Greek understanding of stubborn self-will. The early Church Father Clement of Rome, in his First Epistle to the Corinthians (1:30), warned against the αὐθάδης spirit as divisive to the harmony of the body of believers, continuing the tradition of viewing this trait as damaging to community.

Expanded Definitions & Translation Options

• A person who is obstinately self-satisfying with no regard for others
• One who is arrogantly assertive of their own opinions or desires
• Someone who is unpleasantly stubborn and refusing correction
• A person demonstrating inflexible self-will contrary to community needs
• One who is harshly domineering in relationships and leadership

αὐθάδης Translation Options:

• Self-willed – Emphasizes the core meaning of being governed by one’s own will rather than God’s direction or others’ needs
• Arrogant – Captures the prideful attitude that often accompanies this trait, though loses some of the specific “self-pleasing” nuance
• Obstinate – Highlights the unyielding nature of this character flaw, but misses the self-centered motivation
• Self-satisfied – Most literal to the etymology, though less common in translations
• Presumptuous – Reflects the overconfidence in one’s own opinion that characterizes this trait

Biblical Usage

In the New Testament, αὐθάδης appears only twice, but in critically important contexts regarding leadership qualifications and false teachers. In Titus 1:7, Paul instructs Titus that an overseer must not be αὐθάδης, placing this negative trait in a list of disqualifying characteristics for spiritual leadership. This instruction comes in the context of appointing elders who will faithfully guard sound doctrine against false teachers who were disrupting the Cretan congregations.

The second occurrence is in 2 Peter 2:10, where Peter describes false teachers as τολμηταὶ, αὐθάδεις (“daring, self-willed”), who do not tremble when they blaspheme the glorious ones. Here, αὐθάδης is connected to a dangerous spiritual pride that disrespects authority and follows one’s own corrupt desires.

In the Septuagint, this term appears in several wisdom passages, reinforcing its connection to foolishness and pride:

• “For an overseer, as God’s steward, must be above reproach. He must not be self-willed [αὐθάδης] or quick-tempered or a drunkard or violent or greedy for gain.” Titus 1:7
• “…and especially those who indulge in the lust of defiling passion and despise authority. Bold and self-willed [αὐθάδεις], they do not tremble as they blaspheme the glorious ones.” 2 Peter 2:10
• “Scoffer is the name of the proud, haughty man who acts with arrogant [αὐθάδης] pride.” Proverbs 21:24 (Septuagint)
• “The stubborn [αὐθάδης] man shall be laden with troubles.” Proverbs 22:10 (Septuagint variant)
• “A self-willed [αὐθάδης] man digs up evil for himself.” Proverbs 16:28 (Septuagint variant)

Cultural Insights

In ancient Mediterranean culture, where communal harmony and respect for established authority were highly valued, the αὐθάδης person represented a significant threat to social order. The Greek philosophers, particularly the Stoics, viewed excessive self-will as contrary to the natural order and rational life. Jewish culture similarly condemned the stubborn-hearted (שְׁרִירוּת לֵב, sherirut lev) as rebelling against divine instruction.

Particularly revealing is the social context of Crete, where Paul addressed Titus. Ancient writers like Polybius and Livy characterized Cretans as notoriously difficult, factious, and prone to social disorder. Paul quotes the Cretan prophet Epimenides who called his own people “liars, evil beasts, lazy gluttons” (Titus 1:12). Within this cultural environment, leaders demonstrating αὐθάδης traits would have been especially damaging to the fragile Messianic communities trying to establish godly order against the prevailing cultural tendencies.

Theological Significance

The prohibition against αὐθάδης as a leadership quality reflects the profound theological truth that God’s kingdom operates contrary to worldly power dynamics. While secular leadership often celebrated assertive self-will as strength, the Messiah’s model of leadership inverted this paradigm through servant-hearted submission to the Father’s will. Yeshua exemplified the antithesis of αὐθάδης when He prayed, “Not My will, but Yours be done” (Luke 22:42).

This term also illuminates the fundamental nature of sin as self-will exalted against God’s authority. From Adam and Eve’s rebellion to the tower of Babel, Scripture consistently portrays human autonomy apart from divine guidance as spiritually destructive. The αὐθάδης person fundamentally misunderstands their place in creation, setting their limited wisdom above God’s perfect will and community needs.

Furthermore, αὐθάδης points to the essential character of false teaching, which Paul and Peter both connect to stubborn self-will. When teachers elevate personal opinions and innovations above received apostolic tradition and Scripture, they demonstrate not merely intellectual error but a heart that pleases itself rather than God. The antidote to such self-will is found in the fruit of the Spirit, particularly gentleness and self-control (Galatians 5:22-23), which reflect God’s own character.

Personal Application

Examining the notion of αὐθάδης invites us to search our hearts for areas where we may be stubbornly clinging to our own will rather than surrendering to God’s direction. Leadership positions, whether in ministry, family, or workplace, particularly test our tendency toward self-will. We must ask: Am I making decisions to please myself or to serve others? Do I listen to counsel, or do I arrogantly assume I always know best?

The path away from αὐθάδης begins with renewed humility before יהוה (Yahweh) and others. James counsels us to be “quick to listen, slow to speak” (James 1:19), a practice that counters self-will with receptivity to wisdom beyond ourselves. Daily surrender through prayer—”Your kingdom come, Your will be done” (Matthew 6:10)—reorients our hearts from self-pleasing to God-pleasing. As we grow in this humble surrender, we increasingly mirror the character of our Messiah, who came “not to be served, but to serve” (Mark 10:45).

Related Words

• ὑπερήφανος (hyperēphanos, “haughty, proud”) – While αὐθάδης focuses on stubborn self-will, hyperēphanos emphasizes an exalted view of oneself above others. Both represent aspects of pride, but hyperēphanos more specifically concerns one’s perceived superiority. See G5244
• αὐθαίρετος (authairetos, “voluntary, of one’s own accord”) – Shares the αὐτός root but carries a positive connotation of willing self-initiative, unlike the negative stubborn self-will of αὐθάδης. See G830
• φίλαυτος (philautos, “lover of self”) – Combines “love” (philos) with “self” (autos) to describe unhealthy self-love or selfishness, related to but distinct from the stubborn self-pleasing of αὐθάδης. See G5367
• θρασύς (thrasys, “bold, audacious”) – Refers to reckless boldness or audacity without the specific self-pleasing element of αὐθάδης, though both terms can describe someone who overrides conventional boundaries. Not in NT but related to θρασέως (thraseōs). [See NT wordlist entry]
• ἀπειθής (apeithēs, “disobedient, unpersuadable”) – Describes resistance to persuasion or authority, sharing with αὐθάδης the concept of stubbornness, but focusing more specifically on disobedience rather than self-pleasing. See G545

Did you Know?

• In ancient Greek drama, the αὐθάδης character was often portrayed as a tragic figure whose stubborn self-will led to their downfall. Sophocles’ Ajax and Euripides’ Medea exemplify characters whose unbending wills and refusal to yield tragically destroyed themselves and others—a powerful illustration of why this quality disqualifies spiritual leaders.
• The concept behind αὐθάδης appears in modern psychology as “narcissistic personality traits,” characterized by inflated self-importance and resistance to feedback. What ancient wisdom identified as a character flaw is now recognized as a significant obstacle to healthy relationships and effective leadership. This ancient-modern parallel demonstrates the timeless psychological insight of biblical character evaluations.
• The Jewish sages in the Pirkei Avot (Ethics of the Fathers) taught: “Who is wise? One who learns from everyone” (4:1)—a principle that directly counters the αὐθάδης attitude. This wisdom tradition emphasizes that true wisdom comes not through stubborn self-satisfaction but through humble receptivity to truth from any source, reinforcing the biblical warnings against self-will.

Remember This

The αὐθάδης spirit represents the opposite of Messiah’s humble submission—where self-will bows to the Father’s purpose, pride yields to love, and leadership becomes service.