Lexical Summary xenos: Stranger, foreigner, guest Original Word: ξένος Strong's Exhaustive Concordance host, stranger. Apparently a primary word; foreign (literally, alien, or figuratively, novel); by implication, a guest or (vice-versa) entertainer -- host, strange(-r). NAS Exhaustive Concordance Word Origina prim. word Definition foreign, a foreigner, guest NASB Translation host (1), strange (2), strange thing (1), stranger (4), strangers (6). Thayer's Greek Lexicon STRONGS NT 3581: ξένοςξένος, ξένῃ, ξένον, from Homer down, masculine a guest-friend (Latinhopes (of parties bound by ties of hospitality)), i. e.: 1. a foreigner, stranger (opposed to ἐπιχώριος, Plato, Phaedo c. 2, p. 59 b.; Josephus, b. j. 5, 1, 3); a. properly: Matthew 25:35, 38, 43; Matthew 27:7; 3 John 1:5; ξένοι καί παρεπίδημοί ἐπί τῆς γῆς, Hebrews 11:13; οἱ ἐπιδημοῦντες ξένοι, Acts 17:21; opposed to συμπολίτης, Ephesians 2:19; (the Sept. for אֹרֵחַ, a traveler, 2 Samuel 12:4, Alex. manuscript; for נֵר, Job 31:32; several times for נָכְרִי). (as adjective with) δαιμόνια, Acts 17:18. b. tropically, α. alien (from a person or thing); without knowledge of, without a share in: with a genitive of the thing, τῶν διαθηκῶν τῆς ἐπαγγελίας, Ephesians 2:12 (cf. Winer's Grammar, § 30, 4, 6) (τοῦ λόγου, Sophocles O. T. 219). β. new, unheard of: διδαχαι, Hebrews 13:9; ξένον τί a strange, wonderful thing, 1 Peter 4:12 (Aeschylus Prom. 688; Diodorus 3, 15 and 52; others). 2. one echo receives and entertains another hospitably; with whom he stays or lodges, a host: ὁ ξένος μου, Romans 16:23, where καί τῆς ἐκκλησίας ὅλης is added, i. e. either 'who receives hospitably all the members of the church who cross his threshold,' or 'who kindly permits the church to worship in his house' (Fritzsche). Ξένος denotes one who is outside the familiar circle—an alien, guest, outsider, or something unexpected. The term can therefore point either to an excluded person needing welcome or to a doctrine/experience perceived as unfamiliar. Greco-Roman and Jewish Contexts In the Greek world, ξενία (hospitality) was a celebrated virtue binding hosts and guests in reciprocal loyalty. Jewish Scripture similarly commands, “You are to love the foreigner, for you were foreigners in the land of Egypt” (Deuteronomy 10:19). Against this moral backdrop the New Testament employs ξένος to affirm God’s heart for outsiders and to caution against teaching that departs from apostolic truth. Survey of New Testament Occurrences Fourteen usages cluster around three themes: 1. Outsiders to the covenant community (Ephesians 2:12; 2:19; Hebrews 11:13). Alienation from the Covenants (Ephesians 2:12) “...strangers to the covenants of the promise, without hope and without God in the world.” The word underscores the Gentile’s plight before Christ: no legal status, no claim on Israel’s promises, no access to God’s household. Adoption into God’s Household (Ephesians 2:19) “So then you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household.” In Christ the outsider is naturalized; the wall separating Jew and Gentile is demolished. The gospel therefore dismantles ethnic and ritual barriers, birthing one new humanity. Pilgrim Identity of Faith (Hebrews 11:13; 13:9) Patriarchs “confessed that they were strangers and exiles on the earth.” Believers join them, living loosely to temporal structures while anchored in a better country. Hebrews 13:9 warns against being “carried away by all kinds of strange teachings,” reminding the pilgrim church to discern truth while journeying. Hospitality to the Stranger (Matthew 25:35-44; Romans 16:23; 3 John 5-8) Matthew 25 presents the eschatological weight of welcoming ξένος: “I was a stranger and you welcomed Me” (25:35). Refusing such hospitality draws the King’s indictment (25:43-44). Practical models follow: Gaius is Paul’s “host” (Romans 16:23), and the beloved in 3 John “show hospitality to the brothers, even though they are strangers to you” (verse 5). Embracing the outsider is therefore both a gospel sign and a test of discipleship. “Foreign” Doctrine and Gospel Witness (Acts 17:18-21; 1 Peter 4:12) Athenians label Paul’s message “strange doctrines” (Acts 17:18), yet Luke records their eager hearing. The gospel itself may sound foreign, but remains the power of God. Conversely, Peter cautions believers not to treat fiery ordeals as “something strange” (1 Peter 4:12); suffering for Christ is normal Christian experience. Pastoral and Missional Applications • Evangelism: Expect the message to appear foreign; present it with clarity and grace. Intertextual Links to the Old Testament OT “sojourner” (גֵּר, gēr) legislation (Exodus 22:21; Leviticus 19:33-34) anticipates the church’s call. The Abrahamic covenant promised blessing to “all nations”; ξένος in Ephesians shows that promise realized. Prophetic visions of nations streaming to Zion (Isaiah 2:2-4) are already inaugurated as strangers become citizens. Summary Strong’s 3581 weaves together the Bible’s ethic of hospitality, the redemptive movement from alienation to belonging, and the need for doctrinal vigilance. The church, once “strangers to the covenants,” now extends Christ’s welcome to every ξένος while guarding the faith from every “strange teaching.” Englishman's Concordance Matthew 25:35 Adj-NMSGRK: ἐποτίσατέ με ξένος ἤμην καὶ NAS: and you gave Me [something] to drink; I was a stranger, and you invited KJV: drink: I was a stranger, and ye took INT: you gave to drink me a stranger I was and Matthew 25:38 Adj-AMS Matthew 25:43 Adj-NMS Matthew 25:44 Adj-AMS Matthew 27:7 Adj-DMP Acts 17:18 Adj-GNP Acts 17:21 Adj-NMP Romans 16:23 Adj-NMS Ephesians 2:12 Adj-NMP Ephesians 2:19 Adj-NMP Hebrews 11:13 Adj-NMP Hebrews 13:9 Adj-DFP 1 Peter 4:12 Adj-GNS 3 John 1:5 Adj-AMP Strong's Greek 3581 |
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