Greek word study on "hospitality"

The block quote is for the Greek word for "hospitality"

φιλανθρωπία philanthrōpía [hospitality] <G5363>,
φιλανθρώπως philanthrṓpōs [benevolently, kindly] <G5364>

A. The Greek World.

1. Occurrence and Meaning. Found from the fifth century B.C., this group at first denotes friendly relations, especially of the gods or rulers etc. to those under them, then more generally, and with such nuances as “hospitality,” “clemency,” “usefulness,” and “tip” or “present.”

2. The Greek-Hellenistic World. Primarily deities are philánthrōpoi, then rulers and outstanding people, philanthrōpía is a virtue in popular ethics and later in philosophical ethics. Human philanthrōpía imitates that of the gods and is demanded of rulers. Julian regards it as the typical quality of the Hellenes and Romans and requires it of officials and pagan priests. It takes the form of clemency in punishment and aid in distress.

B. The LXX and Hellenistic Judaism.

1. In the LXX the word occurs in apocryphal works with the same senses as in the Greek and Hellenistic tradition (cf. 2 Macc. 9:27; Wis. 12:19).

2. The Epistle of Aristeas argues that rulers can practice it only in obedience to God (208).

3. Josephus calls the generous conduct of the Romans philanthrōpía (Antiquities 12.124). He also refers to God’s philanthrōpía (16.42).

4. Philo integrates the virtue into his thinking (On Virtues 51). The friend of God must also be a philanthrṓpos (On the Decalogue 110). philanthrōpía embraces enemies, slaves, animals, and even plants, as well as compatriots. It determines God’s own actions in creation and in Israel’s history (On the Creation of the World 81; On the Life of Moses 1.198).

C. The NT.

The group is marginal in the NT. The centurion acts philanthrṓpōs when he lets Paul visit friends in Sidon (Acts 27:3), and the inhabitants of Malta show philanthrōpía (aid or hospitality) after the shipwreck (28:2). God’s philanthrōpía comes to expression in the Christ event (Tit. 3:4), i.e., in regeneration and renewal by the Spirit through Christ. God is no remote and alien God but has condescended to us and placed our life under the concrete obedience that issues in right conduct to others (vv. 1ff.).

D. The Early Church.

The early writers also hesitate to make much use of the group. Justin Dialogue 47 refers to the philanthrōpía of God (cf. Diog. 9.2). Acts of Thomas 170 calls Christ philánthrōpos. Clement of Alexandria and Origen begin to use the group more freely both for the work of God or Christ and for Christian conduct.

→ philoxenía, philóxenos[1]

Appendix: Bibliography

[1] Geoffrey W. Bromiley, trans., Gerhard Kittel, Gerhard Friedrich, ed., Theological Dictionary of the New Testament: Abridged in 

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