Understanding ξενίζω (xenizo) Strong’s G3579: The Sacred Art of Hospitality that Opens Hearts to Divine Encounters

Pronunciation Guide: ksen-id’-zo

Quick Answer: ξενίζω (xenizo) means to receive as a guest, show hospitality, or be surprised by something strange. This word encompasses both the physical act of welcoming strangers and the spiritual surprise that comes from unexpected divine encounters.

1. What Does ξενίζω Mean?

Strong’s G3579: ξενίζω fundamentally means to receive and entertain strangers as guests, showing them hospitality and care. The word carries the dual meaning of both hosting foreigners and being surprised or astonished by something unexpected or strange. In biblical contexts, it often describes the sacred duty of welcoming travelers and strangers, which was a cornerstone of ancient Near Eastern culture and Christian virtue.

Key Insight: ξενίζω reveals that true hospitality involves both physical provision and spiritual openness to divine surprises through strangers.

2. Where Does ξενίζω Come From?

• Part of Speech: Verb
• Root Word: ξένος (xenos) – stranger, foreigner, guest
• Language Origin: Classical Greek
• Primary Usage: Narrative sections describing hospitality, teaching passages about Christian conduct
• Semantic Field: Social relationships, hospitality customs, surprise reactions

ξενίζω Morphology:

For those seeking to identify and understand the various forms of this word as it appears in ancient Greek texts, here are the key morphological patterns:

• ξενίζω (1st person singular present) – I show hospitality/am surprised
• ξενίζεις (2nd person singular present) – you show hospitality/are surprised
• ξενίζει (3rd person singular present) – he/she shows hospitality/is surprised
• ξενίζομεν (1st person plural present) – we show hospitality/are surprised
• ξενίσαι (aorist infinitive) – to have shown hospitality/to have been surprised
• ξενισθῆναι (aorist passive infinitive) – to be entertained as a guest

3. What Is the History of ξενίζω?

The word ξενίζω emerged from classical Greek literature where it primarily described the ancient practice of xenia – the sacred obligation to show hospitality to strangers and travelers. Homer frequently used related terms in the Iliad and Odyssey, where the violation of hospitality customs was considered a grave offense against the gods. Herodotus employed the word when describing cultural practices of hospitality among different peoples, emphasizing how this virtue transcended ethnic boundaries.

In the Septuagint, ξενίζω appears in contexts where the Hebrew concept of hospitality (hakhnasat orchim) is translated into Greek, particularly in passages dealing with the reception of divine messengers or prophets. The word gained deeper theological significance as it described not merely social courtesy, but the spiritual discipline of welcoming the divine presence that often came disguised as a stranger.

The early church fathers, particularly John Chrysostom, elevated ξενίζω to describe the Christian’s fundamental calling to see the Messiah in every stranger. Chrysostom taught that hospitality was not optional Christian behavior but essential discipleship, as it opened believers to divine encounters they might otherwise miss.

Historical Summary: ξενίζω evolved from classical Greek hospitality customs to become a key Christian virtue representing openness to divine encounters through strangers.

4. How Should ξενίζω Be Translated?

Primary meanings of ξενίζω include:

• To receive as a guest or show hospitality
• To entertain strangers
• To be surprised or astonished
• To find something strange or unusual
• To lodge or provide accommodation

Translation Tip: Context determines whether ξενίζω refers to hospitality (active caring) or surprise (emotional reaction) – both stem from encountering the “foreign” or unexpected.

ξενίζω Translation Options:

• “Show hospitality” – emphasizes the active, intentional care for strangers, particularly suitable when the verb takes a direct object referring to people
• “Entertain” – captures both the provision of food/lodging and the social aspect of welcoming guests into one’s home and life
• “Be surprised/astonished” – highlights the emotional response to something unexpected or foreign to one’s experience
• “Lodge” – focuses specifically on providing accommodation, suitable in contexts emphasizing physical shelter
• “Find strange” – emphasizes the cognitive response to something unfamiliar or culturally foreign

5. How Is ξενίζω Used in the Bible?

Throughout the New Testament, ξενίζω appears in contexts that reveal the fundamental Christian calling to radical hospitality. The word encompasses both the practical acts of providing food, shelter, and care to strangers, and the spiritual posture of openness to divine surprises that often come through unexpected encounters. Luke’s writings particularly emphasize how hospitality creates space for divine revelation and ministry opportunities.

Peter’s epistles use ξενίζω to describe both the Christian duty of hospitality and the believer’s response to persecution and suffering. The word bridges the gap between social ethics and spiritual formation, suggesting that how we treat strangers reflects our understanding of God’s grace toward us as spiritual foreigners who have been welcomed into His family.

Paul’s usage in Acts demonstrates how hospitality becomes a means of gospel advancement, as opened homes become opened hearts. The word consistently appears in contexts where physical provision leads to spiritual transformation, suggesting that ξενίζω represents more than mere social courtesy – it embodies the incarnational principle of divine love made tangible through human care.

Usage Summary: ξενίζω appears 10 times in the New Testament, primarily describing Christian hospitality that creates opportunities for divine encounters and gospel advancement.

Cross-reference verses using ξενίζω:

• “He is staying as a guest [ξενίζεται] with a tanner named Simon, whose house is by the sea.” Acts 10:6
• “So he invited them in and gave them lodging [ξενίσας]. And on the next day he got up and went away with them.” Acts 10:23
• “When they had been brought safely through, then we found out that the island was called Malta. The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received [προσελάβοντο] us all.” Acts 28:2
• “Be hospitable [φιλόξενοι] to one another without complaint.” 1 Peter 4:9
• “Beloved, do not be surprised [ξενίζεσθε] at the fiery ordeal among you.” 1 Peter 4:12

6. What Cultural Context Surrounds ξενίζω?

In the ancient Mediterranean world, hospitality was not merely a social nicety but a sacred obligation that could mean the difference between life and death for travelers. The concept of xenia created a network of mutual protection and provision that transcended ethnic, political, and religious boundaries. Violating hospitality customs was considered an offense against the gods themselves, as strangers were believed to potentially be divine messengers in disguise.

The Hebrew tradition of hakhnasat orchim (welcoming guests) elevated hospitality to a fundamental spiritual discipline. Jewish sages taught that receiving guests was equivalent to receiving the Shekinah (divine presence) itself. Abraham’s tent, open on all four sides to welcome strangers from any direction, became the archetypal model of biblical hospitality. The Talmud records that Abraham would interrupt his conversation with יהוה (Yahweh) to welcome strangers, demonstrating that hospitality to humans was itself worship of God.

This cultural foundation explains why the early church made hospitality a requirement for church leadership and a mark of authentic discipleship. The word ξενίζω captures both the practical and spiritual dimensions of this ancient virtue, suggesting that every act of welcoming strangers creates potential space for divine encounter.

Cultural Context: ξενίζω reflects ancient Mediterranean hospitality culture where welcoming strangers was both survival necessity and sacred duty, potentially hosting divine messengers.

7. What Does ξενίζω Teach Us About God?

The concept embodied in ξενίζω reveals profound truths about God’s character and His relationship with humanity. Just as believers are called to show radical hospitality to strangers, God Himself demonstrates ultimate hospitality by welcoming spiritual foreigners – sinful humanity – into His family through the Messiah. The word illustrates how God’s love manifests through practical care and provision, not merely abstract concepts or emotional feelings.

Furthermore, ξενίζω teaches us that God often comes to us in unexpected ways that initially surprise or even disturb us. The same word that describes welcoming strangers also describes being astonished by the unfamiliar, suggesting that divine encounters often challenge our comfort zones and preconceptions. God’s ways frequently appear “strange” to human understanding, requiring the same openness and receptivity that true hospitality demands.

The theological depth of ξενίζω also reveals that God’s kingdom operates on principles of radical inclusion and sacrificial love. When believers practice biblical hospitality, they participate in God’s own nature as the ultimate Host who prepares a place for His people and invites all nations to His table. This word challenges us to see hospitality not as optional Christian behavior but as essential participation in divine character.

Theological Core: ξενίζω reveals God as the ultimate Host who welcomes spiritual strangers and comes to us in surprising ways that require faithful openness.

8. How Can I Apply ξενίζω to My Life?

Living out the truth of ξενίζω begins with cultivating a heart posture of openness – both to people who are different from us and to God’s surprising ways of working in our lives. This means actively looking for opportunities to welcome strangers, whether literal foreigners, new neighbors, or simply people outside our usual social circles. Biblical hospitality extends beyond entertaining friends to embracing the uncomfortable calling of caring for those who cannot repay us.

The application of ξενίζω also involves developing spiritual sensitivity to recognize divine appointments disguised as interruptions. When unexpected people or circumstances enter our lives, we can choose to respond with the same grace and attentiveness we would show honored guests. This perspective transforms inconveniences into opportunities for spiritual growth and service. The word challenges us to maintain open homes and open hearts, trusting that God often uses our acts of hospitality to accomplish purposes far beyond our understanding.

Self-Examination Questions: How do I respond when unexpected people or circumstances interrupt my plans? Do I see hospitality as duty or opportunity for divine encounter? What strangers might God be calling me to welcome?

9. What Words Are Similar to ξενίζω?

• φιλοξενία (philoxenia) – “love of strangers,” the virtue of hospitality that goes beyond duty to genuine affection for welcoming others – See G5381
• ξένος (xenos) – “stranger, foreigner, guest,” the root word that emphasizes the foreign or unfamiliar nature of those we’re called to welcome – See G3581
• δέχομαι (dechomai) – “to receive, welcome, accept,” a broader term for receiving that can include both people and ideas – See G1209
• ὑποδέχομαι (hupodechomai) – “to receive under one’s roof,” emphasizing the protective aspect of hospitality – See G5264
• καταλύω (kataluo) – “to lodge, find lodging,” focusing specifically on providing accommodation for travelers – See G2647

10. Did You Know?

• What does ξενίζω mean in modern Greek? In contemporary Greek, ξενίζω still carries both meanings of “to surprise” and “to accommodate guests,” though the hospitality meaning is less common than in biblical times, now often replaced by more specific hospitality terms.
• How did Homer use ξενίζω in classical literature? Homer employed related ξεν- root words throughout the Odyssey to describe the sacred guest-host relationship, where violating hospitality customs could invoke divine wrath, establishing the cultural foundation for biblical hospitality concepts.
• What’s the difference between ξενίζω and φιλοξενία? While ξενίζω describes the active practice of showing hospitality, φιλοξενία represents the character trait or virtue of loving strangers – ξενίζω is what you do, φιλοξενία is who you are.
• Why does the Bible use ξενίζω for both hospitality and surprise? The dual meaning reflects the ancient understanding that encounters with strangers often brought unexpected divine revelations, making hospitality inherently connected to spiritual openness and surprise.
• How does ξενίζω relate to the doctrine of divine providence? The word demonstrates how God orchestrates divine appointments through human hospitality, suggesting that our willingness to welcome strangers creates opportunities for God’s providential work in both our lives and theirs.
• What causes missed divine encounters today? Modern busy lifestyles, security concerns, and cultural individualism can prevent us from practicing the radical hospitality that ξενίζω describes, potentially causing us to miss divine appointments disguised as interruptions or inconveniences.

11. Remember This

ξενίζω reminds us that every stranger carries the potential for divine encounter, and every act of radical hospitality creates sacred space where God’s surprising grace can transform both guest and host.