Lexical Summary antikaleó: To call in return, to invite in response Original Word: ἀντικαλέω Strong's Exhaustive Concordance bid again, invite in returnFrom anti and kaleo; to invite in return -- bid again. see GREEK anti see GREEK kaleo NAS Exhaustive Concordance Word Originfrom anti and kaleó Definition to invite in turn NASB Translation invite...in return (1). Thayer's Greek Lexicon STRONGS NT 479: ἀντικαλέωἀντικαλέω, ἀντικάλω: 1 aorist ἀντεκαλεσα; to invite in turn: τινα, Luke 14:12. (Xenophon, conviv. 1, 15.) Topical Lexicon Root Idea and Cultural Background In first-century Mediterranean society, social meals were structured around reciprocity. Invitations carried an expectation that the favor would be returned; a person who hosted a banquet could reasonably anticipate being “called back” for a meal of equal or greater honor. This transactional pattern undergirded the patron-client relationships that shaped the social matrix of Jesus’ day. When Luke records Jesus’ prohibition against inviting only those who could “invite you in return” (Luke 14:12), He is speaking directly to that ingrained cultural norm. The single New Testament use of ἀντικαλέω (Strong’s 479) therefore exposes a heart posture driven by self-interest and challenges it with a kingdom ethic of self-giving love. Biblical Usage: Luke 14:12 Jesus turns to the host of a Sabbath banquet and counsels: “When you host a luncheon or dinner, do not invite your friends or your brothers or your relatives or your rich neighbors, in case they may invite you in return, and you would be repaid.” (Luke 14:12) By naming ἀντικαλέω, Jesus identifies the core motive—anticipation of an equal or superior counter-invitation—and declares it unworthy of His disciples. He immediately contrasts this with inviting “the poor, the crippled, the lame, and the blind,” promising that the true repayment will come at “the resurrection of the righteous” (Luke 14:13-14). The presence of ἀντικαλέω thus illuminates a pivotal shift from horizontal, time-bound reward to vertical, eschatological reward. Theological Emphasis 1. Grace versus Transaction: The gospel announces unmerited favor; therefore, ministry that is conditioned on expected return contradicts grace (Ephesians 2:8-9). Historical Reception in Church Tradition Early Christian writers stressed hospitality as a mark of authentic faith (1 Clement 1.2; The Didache 12). Monastic communities institutionalized the reception of strangers, seeing every guest as Christ. The medieval Rule of Saint Benedict cites Luke 14 to justify extra care for the poor and pilgrims. Reformers such as John Calvin pressed churches to establish funds for the needy, grounding their appeal in the same Lukan principle. Throughout church history, ἀντικαλέω has functioned as a diagnostic term, exposing self-interested charity and directing believers toward sacrificial generosity. Practical Ministry Applications • Church Fellowship Meals: Plan gatherings that prioritize those least likely to reciprocate—widows, internationals, students, single parents. Related Texts and Themes Luke 6:32-36 – Love that expects nothing back. Matthew 5:46-48 – Transcending tax-collector reciprocity. Proverbs 19:17 – Lending to the Lord by giving to the poor. Hebrews 13:2 – Entertaining angels unawares. 3 John 5-8 – Support of traveling ministers without worldly recompense. 1 Peter 4:9 – Hospitality without complaint. Meditative Reflection Invite the Spirit to examine motives behind every act of hospitality. Pray with Psalm 139:23-24, asking that hidden calculations of repayment be replaced by the joy of serving Christ in His least brothers and sisters. Forms and Transliterations αντικαλεσωσιν ἀντικαλέσωσίν antikalesosin antikalesōsin antikalésosín antikalésōsínLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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