### Core Meaning & Semantic Range
The Greek verb `{{G5264}}` (hypodéchomai) is a compound word formed from the preposition `{{G5259}}` (hypó), meaning "under," and the verb `{{G1209}}` (déchomai), meaning "to receive" or "to accept." This etymological combination is crucial for understanding its precise semantic range. While `{{G1209}}` can denote a general act of receiving, the prefix hypó- adds the specific nuance of receiving *under one's roof* or *into one's home*.
Therefore, `{{G5264}}` specifically signifies the act of *entertaining hospitably*, *welcoming someone into one's dwelling*, or *admitting a person under one's protection and care*. It implies more than mere acceptance; it suggests an active, intentional provision of shelter, sustenance, and personal presence. The core meaning thus revolves around the virtue and practice of hospitality, extending warmth and welcome to a guest, often a stranger or one in need of lodging.
### Biblical Occurrences & Contextual Analysis
The term `{{G5264}}` appears four times in the New Testament, each instance illuminating different facets of its meaning:
1. **[[Luke 10:38]]:** "Now as they went on their way, Jesus entered a village; and a woman named Martha received Him into her house." Here, Martha's act of `{{G5264}}` (received) is a direct demonstration of hospitality towards Jesus. The context highlights the practical service involved in welcoming a guest, preparing food, and providing lodging. This reception is a foundational act of devotion and care.
2. **[[Luke 19:6]]:** "And he hurried and came down and received Him joyfully." This verse describes Zacchaeus's eager and joyful `{{G5264}}` of Jesus into his home. Unlike Martha, Zacchaeus's reception is met with immediate and profound spiritual transformation, leading to salvation for his household. The act of welcoming Jesus into his home symbolizes an internal acceptance of Jesus' person and message, signifying a radical change of heart and life.
3. **[[Acts 17:7]]:** "And Jason has received them, and these are all acting contrary to the decrees of Caesar, saying that there is another king, Jesus." In this passage, Jason's `{{G5264}}` (received) of Paul and Silas in Thessalonica is portrayed as an act with significant social and political ramifications. It was not merely a private act of kindness but a public endorsement, or at least a perceived alliance, with individuals accused of sedition. This illustrates that hospitality, particularly towards those proclaiming the Gospel, could involve personal risk and opposition.
4. **[[James 2:25]]:** "In the same way, was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?" Here, Rahab's `{{G5264}}` (received) of the Israelite spies is presented as a prime example of faith demonstrated through works. Her act of hospitality, which included providing shelter and protection, was a tangible expression of her belief in the God of Israel. It was a pivotal act that not only saved her and her family but also served as evidence of her justifying faith.
Across these occurrences, `{{G5264}}` consistently refers to the act of welcoming someone into one's home, often with implications of care, protection, and personal endorsement. The contexts range from simple acts of service to profound expressions of faith and courage.
### Related Words & Concepts
`{{G5264}}` is closely related to, yet distinct from, other Greek terms:
* **`{{G1209}}` (déchomai):** The base verb, meaning "to receive," "to accept." While `{{G1209}}` has a broader semantic range (e.g., receiving a word, a gift, or a person generally), `{{G5264}}` specifies the act of receiving a person *into one's home* with hospitality. `{{G5264}}` is thus a particular, specialized form of `{{G1209}}`.
* **`{{G5381}}` (philoxenia):** Literally "love of strangers," this noun denotes the virtue or practice of hospitality. `{{G5264}}` describes the *act* of demonstrating this love. `{{G5381}}` is the underlying disposition, while `{{G5264}}` is its concrete manifestation.
* **`{{G3582}}` (xenia):** Can mean "hospitality" or "guest-friendship," similar to `{{G5381}}`. It can also refer to a "lodging place."
* **`{{G2695}}` (kataleō):** To "lodge" or "take up lodging," focusing more on the act of staying rather than the active welcoming.
The concept of `{{G5264}}` is deeply rooted in the broader biblical emphasis on hospitality, which is a core virtue throughout both the Old and New Testaments. Old Testament examples, such as Abraham's welcome of the three visitors in [[Genesis 18]] or Lot's reception of the angels in [[Genesis 19]], provide a rich backdrop for understanding the significance of `{{G5264}}` in the New Testament. This practice often extended to providing food, rest, and protection, reflecting a communal responsibility and a deep-seated cultural value.
### Theological Significance
The theological significance of `{{G5264}}` is multifaceted, touching upon Christology, ecclesiology, and soteriology:
* **Christological Implications:** The instances where Jesus is the object of `{{G5264}}` ([[Luke 10:38]], [[Luke 19:6]]) highlight the incarnational reality of God entering human space. To `{{G5264}}` Jesus is to welcome the divine presence into one's life and home. Zacchaeus's joyful reception of Jesus into his house leads directly to Jesus declaring, "Today salvation has come to this house" [[Luke 19:9]]. This suggests that the act of welcoming Christ is intrinsically linked to receiving His saving grace and presence.
* **Ecclesiological Imperative:** Hospitality is not merely a social custom but a vital expression of Christian love and community. It is an act of *agape* in action, reflecting God's own welcoming nature towards humanity. The early church, as evidenced in [[Acts 17:7]], relied on such hospitality for the spread of the Gospel. It facilitated missionary journeys and provided safe havens for believers facing persecution. Paul frequently mentions the importance of hospitality (e.g., [[Romans 12:13]], [[Hebrews 13:2]]). `{{G5264}}` thus underscores the church's call to be a welcoming and sheltering community for both fellow believers and strangers.
* **Soteriological Dimension:** Rahab's justification through her `{{G5264}}` of the spies in [[James 2:25]] powerfully illustrates that genuine faith is not passive but active, demonstrated through tangible works of love and obedience. Her act of hospitality was a saving action, an outward manifestation of an inward conviction. Similarly, Zacchaeus's reception of Jesus into his home was a decisive act of faith that brought salvation. Thus, `{{G5264}}` can be seen as an act that both expresses and confirms saving faith.
* **Ethical Mandate:** Beyond its theological implications, `{{G5264}}` represents a practical ethical command for believers. It calls for generosity, selflessness, and a willingness to open one's personal space and resources to others, particularly those in need or those who carry the message of God. It is a tangible way to "entertain angels unawares" [[Hebrews 13:2]], recognizing that in welcoming others, one may be welcoming Christ Himself ([[Matthew 25:35]]).
### Summary
The Greek word `{{G5264}}` (hypodéchomai) precisely defines the act of *receiving someone hospitably into one's home*. It is a compound term that emphasizes the provision of shelter, care, and a personal welcome, distinguishing it from a general act of receiving. Biblical occurrences in Luke, Acts, and James reveal its multifaceted significance: it is an act of devotion to Christ, a vital practice for the early church's mission, and a tangible demonstration of active, justifying faith. Theologically, `{{G5264}}` underscores the incarnational reality of God entering human space, the ecclesiological imperative for Christian community, and the soteriological truth that true faith is expressed through works of love and hospitality. It is a profound expression of Christian charity, inviting believers to open their lives and homes as a reflection of God's welcoming grace.
TRV