apparently a primary word; foreign (literally, alien, or figuratively, novel); by implication, a guest or (vice-versa) entertainer:--host, strange(-r).
### Core Meaning & Semantic Range
The Greek word ξένος (xénos, `{{G3581}}`) carries a rich semantic range, primarily denoting that which is "foreign" or "alien." This can be understood literally as someone from another land or culture, or figuratively as something "novel," "unfamiliar," or "strange." Beyond mere foreignness, the term often implies a relationship, specifically that of a "guest" or, conversely, an "entertainer" or "host." This dual implication highlights the reciprocal nature of hospitality in the ancient world, where a stranger could become a guest, and a host would extend welcome. Thus, ξένος encapsulates both the outsider status and the potential for intimate connection through acts of welcoming. It is not inherently negative, but rather describes a relationship dynamic with an "other."
### Biblical Occurrences & Contextual Analysis
The occurrences of ξένος in the New Testament reveal its diverse applications:
* **Literal Foreignness/Novelty:** In [[Acts 17:21]], the Athenians are described as spending their time in nothing else "but either to tell or to hear some new thing" (τι καινότερον - something newer/stranger). Here, ξένος is implicitly linked to the pursuit of novelty, reflecting a cultural characteristic.
* **Alienation from Covenant/Community:** A profound theological usage appears in [[Ephesians 2:19]], where Paul declares that Gentile believers are "no longer strangers and aliens" (οὐκέτι ἐστὲ ξένοι καὶ πάροικοι) but fellow citizens with the saints and members of God's household. This powerfully illustrates the former state of separation from God's covenant people and the transformative inclusion brought about by Christ.
* **The Call to Hospitality (Guest/Host):** This is perhaps the most prominent and ethically charged use of ξένος.
* In the pivotal judgment scene of [[Matthew 25:35]], [[Matthew 25:38]], [[Matthew 25:43]], and [[Matthew 25:44]], Jesus identifies himself with the ξένος ("stranger" or "guest"), stating, "I was a stranger and you welcomed me." This elevates the act of hospitality to a direct service to Christ.
* [[Romans 16:23]] refers to Gaius as "host to me and to the whole church" (ξένος μου καὶ τῆς ἐκκλησίας ὅλης), indicating his role in providing lodging and support.
* [[Hebrews 13:2]] exhorts believers to "not neglect to show hospitality to strangers" (τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε), reminding them that "thereby some have entertained angels unawares." This underscores the sacred potential of welcoming the ξένος.
* [[1 Timothy 5:10]] lists "having shown hospitality to strangers" (ἐξενοδόχησεν) as a qualification for widows to be supported by the church, highlighting its importance in Christian conduct.
* [[3 John 1:5]] commends Gaius for his faithfulness in supporting "strangers" (τοὺς ξένους) who were traveling for the sake of the truth.
* **Believers as Sojourners/Pilgrims:** In [[Hebrews 11:13]], the patriarchs are described as having "confessed that they were strangers and exiles on the earth" (ξένοι καὶ παρεπίδημοι ἐπὶ τῆς γῆς). This usage emphasizes the transient nature of earthly life for those whose true citizenship is heavenly, fostering a sense of detachment from worldly allegiances and an empathy for other ξένοι.
### Related Words & Concepts
The study of ξένος is enriched by examining its relationship to other Greek terms and broader biblical concepts:
* **`{{G3940}}` (πάροικος - paroikos):** Often paired with ξένος (e.g., [[Ephesians 2:19]], [[1 Peter 2:11]]), πάροικος denotes an "alien resident" or "sojourner," someone living in a place but not possessing full citizenship rights. While ξένος can imply a transient visitor, πάροικος suggests a more settled, yet still non-native, status. Both terms underscore the concept of being an outsider.
* **`{{G5382}}` (φιλοξενία - philoxenia):** This crucial compound word, literally "love of strangers," is directly derived from φίλος (friend) and ξένος (stranger). It is the virtue of hospitality, a cornerstone of Christian ethics, and a frequent exhortation in the New Testament (e.g., [[Romans 12:13]], [[Hebrews 13:2]], [[1 Peter 4:9]]). φιλοξενία is the active demonstration of the Christian's proper posture towards the ξένος.
* **Old Testament Background:** The Hebrew concept of the ger (`{{H1616}}`), the resident alien or sojourner, provides a vital Old Testament precedent for the New Testament's emphasis on the ξένος. The Mosaic Law frequently commanded Israel to treat the ger with justice, love, and compassion, remembering their own experience as gerim in Egypt (e.g., [[Deuteronomy 10:19]], [[Leviticus 19:34]]). This divine mandate for hospitality toward the outsider forms the theological bedrock for New Testament teachings.
### Theological Significance
The theological significance of ξένος is profound and multifaceted:
* **God's Inclusive Grace:** The transformation of Gentiles from ξένοι to fellow citizens in Christ ([[Ephesians 2:19]]) is a powerful testament to God's expansive, covenant-making grace that transcends ethnic and national boundaries. This demonstrates that God actively welcomes those who were once alienated.
* **Christ's Identification with the Vulnerable:** Jesus' identification with the ξένος in [[Matthew 25]] is a radical redefinition of service. It reveals that acts of compassion and hospitality towards the marginalized are not merely good deeds but direct acts of worship and service to Christ himself. This elevates the ξένος from a mere recipient of charity to a sacred representation of the Lord.
* **The Nature of the Church:** As a community formed by God's welcoming grace, the church is called to embody φιλοξενία. It is to be a place where no one remains a ξένος in the sense of being an outsider, but where all are welcomed into the family of God. This reflects the very nature of God's kingdom.
* **Believers' Identity as Pilgrims:** The understanding of believers as ξένοι and πάροικοι on earth (e.g., [[Hebrews 11:13]], [[1 Peter 2:11]]) fosters a heavenly orientation and a detachment from the fleeting values of this world. This transient identity also cultivates empathy and solidarity with other literal ξένοι, recognizing a shared human experience of being "strangers" in a world not yet fully redeemed.
* **Eschatological Implications:** The judgment scene in [[Matthew 25]] firmly links the treatment of the ξένος to eternal destiny, underscoring that practical love and hospitality are not peripheral but central expressions of genuine faith that will be evaluated at the last day.
### Summary
The word ξένος (`{{G3581}}`) encompasses the meanings of "foreign," "alien," "guest," and "host." In the New Testament, it describes literal foreigners, those alienated from God's covenant, and, most significantly, the recipient or provider of hospitality. Its usage highlights the ethical imperative for believers to welcome the outsider, an act that Jesus himself identifies with service to him ([[Matthew 25:35]]). Furthermore, ξένος describes the former state of Gentiles before their inclusion in Christ and the present identity of believers as sojourners on earth. The concept is deeply intertwined with φιλοξενία (love of strangers) and rooted in Old Testament commands to care for the alien. Ultimately, ξένος speaks to God's inclusive grace, Christ's solidarity with the vulnerable, and the church's calling to be a welcoming community that reflects heavenly citizenship.
TRV