Lexical Summary xenodocheó: To show hospitality, to entertain strangers Original Word: ξενοδοχέω Strong's Exhaustive Concordance lodge strangers. From a compound of xenos and dechomai; to be hospitable -- lodge strangers. see GREEK xenos see GREEK dechomai NAS Exhaustive Concordance Word Originfrom xenos and dechomai Definition to entertain strangers NASB Translation shown hospitality (1), shown hospitality to strangers (1). Thayer's Greek Lexicon STRONGS NT 3580: ξενοδοχέω[ξενοδοχέω (for the earlier form ξενοδοκέω in use from Herodotus down; cf. Lob. ad Phryn., p. 307), ξενοδόχω: 1 aorist ἐξενοδόχησα; (ξενοδοχος, i. e. ξένους δεχόμενος); to receive and entertain hospitably, to be hospitable: 1 Timothy 5:10. (Dio Cass. 78, 3; (Graecus Venetus, Genesis 26:17; ecclesiastical writings).] The verb translated “show hospitality to strangers” captures a distinctly Christian commitment to receive, lodge, and care for those outside one’s immediate household. It is more than polite hosting; it is an outward expression of love rooted in the gospel, offered without expectation of repayment (Luke 14:12-14) and motivated by awareness that Christ Himself is served in the least of His brethren (Matthew 25:35-40). Biblical Usage 1 Timothy 5:10 lists hospitality among the evidences of a widow’s good works: “and if she has shown hospitality to strangers”. Though the verb occurs only here, the concept permeates Scripture: The single New Testament occurrence therefore functions as a representative summation of a wider biblical ethic. Old Testament Foundations Hospitality was a covenant expectation in Israel. Abraham welcomed three visitors (Genesis 18:1-8); Rahab sheltered the spies (Joshua 2:1-16). The Law enjoined kindness to the sojourner because Israel knew the stranger’s plight in Egypt (Deuteronomy 10:18-19). These narratives provide the theological soil in which the New Testament exhortations grow. New Testament Development 1. Jesus’ ministry model: He ate with tax collectors and sinners (Luke 5:29-32), accepted invitations from Pharisees (Luke 7:36-50), and praised those who fed and clothed “the least of these” (Matthew 25:35-40). Historical Setting First-century travel was perilous. Inns were few, costly, and often immoral. Christian missionaries and the persecuted depended on believers’ homes for safety and sustenance. Hospitality thus advanced evangelism, strengthened fellowship, and visibly distinguished the church from surrounding society. Pastoral and Ecclesial Significance • Demonstrates genuine faith (James 2:14-17). Christological and Eschatological Dimensions The Incarnation itself is God’s hospitality—welcoming humanity into divine fellowship through the Son. The Lord’s Supper anticipates the marriage supper of the Lamb (Revelation 19:9), inviting believers to practice now what will be consummated in eternity: joyful communion in the presence of God. Practical Application for Contemporary Ministry 1. Open homes for Bible study, prayer, and meals, intentionally inviting newcomers and the marginalized. Summary Though the verb occurs only once, its solitary appearance in 1 Timothy 5:10 encapsulates a sweeping biblical theme: God’s people, recipients of divine grace, are called to incarnate that grace by welcoming the stranger. Embracing this mandate nurtures community, advances mission, and rehearses the coming glory when every redeemed nation gathers at the table of the Lord. |
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