Lexical Summary epidechomai: To receive, to accept, to welcome Original Word: ἐπιδέχομαι Strong's Exhaustive Concordance receive. From epi and dechomai; to admit (as a guest or (figuratively) teacher) -- receive. see GREEK epi see GREEK dechomai HELPS Word-studies 1926 epidé 1926/epidé [1926 (epidéxomai) is an intensified form of 1325/de NAS Exhaustive Concordance Word Originfrom epi and dechomai Definition to accept as true, to receive besides NASB Translation accept (1), receive (1). Thayer's Greek Lexicon STRONGS NT 1926: ἐπιδέχομαιἐπιδέχομαι; (from Herodotus down); 1. to receive hospitably: τινα, 3 John 1:10 (Polybius 22, 1, 3). 2. to admit, i. e. not to reject": τινα, one's authority, 3 John 1:9 (τούς λόγους, 1 Macc. 10:46; παιδείαν, Sir. 51:26). (Cf. δέχομαι, at the end.) ἐπιδέχομαι paints the picture of extending a welcome hand or opening a door—an intentional, favorable reception of persons, counsel or authority. It is more than polite acknowledgment; it is an embracing that implies approval, alignment and practical support. Occurrences in the New Testament The verb appears twice, both in the short letter of 3 John (3 John 1:9, 3 John 1:10). Its double usage within a single episode heightens the moral tension: the beloved elder’s circle is denied admission by a self–important leader named Diotrephes. Literary Setting in 3 John John’s third letter revolves around two contrasting models of church leadership. Gaius embodies hospitality; Diotrephes refuses it. John writes, “I wrote to the church, but Diotrephes, who loves to be first, will not accept us” (3 John 1:9). The refusal is not merely social discourtesy; it is a rejection of apostolic authority. In verse 10, the same verb recurs to describe a continued pattern—Diotrephes “refuses to welcome the brothers.” Thus, ἐπιδέχομαι becomes the hinge on which the letter turns: to receive or to reject those whom God sends. Theological Significance 1. Apostolic Authority. Acceptance of apostolic messengers equals acceptance of the gospel itself (Matthew 10:40; John 13:20). By withholding reception, Diotrephes stands in opposition to Christ’s delegated authority. Historical Insight Traveling missionaries and teachers in the first-century church depended on local believers for lodging, meals and commendations (Acts 15:3; Romans 16:1-2; Titus 3:13). Letters of recommendation and verbal endorsements functioned as early credentials. To “receive” such workers validated their mission and advanced the gospel. Diotrephes’ blockade undermined established networks of cooperation and threatened the spread of sound teaching. Ministerial Applications • Discerned Hospitality. Churches today must cultivate open doors for faithful servants while remaining guarded against error. Intertextual and Canonical Correlations - Positive contrasts: Lydia “urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay’” (Acts 16:15). - Negative parallels: Certain synagogues “drove Paul out” (Acts 13:50) when they rejected his message. - Christological root: The ultimate model of reception is Christ Himself, who says, “Whoever receives one such child in My name receives Me” (Matthew 18:5), underscoring the spiritual depth of ἐπιδέχομαι. Summary Strong’s Greek 1926 centers the believer on a crucial relational test: Will we gladly receive the people, teaching and authority God appoints, or will we barricade ourselves in self-importance? In two decisive strokes, 3 John exposes the heart through its hospitality, urging every generation of the church to open its doors to truth-bearing messengers and thereby open its fellowship to the Lord who sends them. Englishman's Concordance 3 John 1:9 V-PIM/P-3SGRK: Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς NAS: who loves to be first among them, does not accept what we say. KJV: among them, receiveth us INT: Diotrephes not receives us 3 John 1:10 V-PIM/P-3S |
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