What does the Bible say about hospitality?

Hospitality has a large place in the Scriptures. “Given to hospitality,” (Rom. 12:13) should be the disposition of all Christians. “Given to hospitality” (1 Tim. 3:2), “A lover of hospitality” (Titus 1:8)—were the characteristics of a bishop or overseer in the house of God. The Apostle Peter has a striking exhortation, “Use hospitality one to another without grudging” (1 Peter 4:9). Why “without grudging”? It may be the Apostle, as a married man, recognized that hospitality costs money, and entails labour and self-sacrifice. Extra food must be bought, sleeping accommodation provided, and extra plates, knives, forks and spoons have to be washed up. So “without grudging” is a very happy exhortation. Then we have the exhortation in Hebrews 13:2, “Be not forgetful to entertain strangers: for some have entertained angels unawares.” It is all on the lines that it is more blessed to give than to receive. There must be the giving as well as the getting in spiritual life, if we are to be true and healthy Christians. To get and not to give makes a miser, whether in the natural world or the spiritual. To give and not to get makes the prodigal and the bankrupt. “Freely ye have received, freely give” (Matt. 10:8).

This was a striking feature of oriental life, as seen practised by Abraham in Gen. 18:2-8, and it continues in these days to a partial extent. It is enforced in the N.T. as a duty among Christians. Rom. 12:13; 1 Tim. 3:2; Titus 1:8; 1 Peter 4:9. The fact is mentioned that by exercising hospitality "some have entertained angels unawares." Heb. 13:2.

The heart of Philemon would be deeply touched by Paul's appeal and it would not be neglected. The duty of hospitality, much exercised by this Colossian household, would also be called upon if their prayers were answered. Paul hoped to visit them. What a privilege to open our homes for the Lord's servants! The privilege of using our homes in the noble service of hospitality is one that is strongly enjoined on believers as may be observed from numerous Scriptures (Gen. 18:1-8; Rom. 12:13; 1 Tim. 3:2; Titus 1:8; Heb. 13:2; 1 Peter 4:9; 3 John 5-6). It may be necessary to say that some who are able are not willing. Comfortable circumstances are not always conducive to a spiritual atmosphere. It is evident that the expression of hospitality should be a part of regular Christian life. If it is absent then the reason may well be a poor sense of the grace that has brought us together as brethren.

Christians ought to exercise hospitality towards each other with all liberality. It is the expression of love, and tends much to maintain it: we are no longer strangers to each other.

But communion with God will not leave us indifferent to the temporal necessities of saints — rather the reverse, for in His presence the heart learns to care for all His interests. Nor thus will hospitality ever become a burden to us. Not that hospitality is the indiscriminate welcome of everyone: 2 John 10 & 11 prove the need of discrimination, as do such passages as Romans 16:17; 2 Thess. 3:14-15; Titus 3:10-11; 1 Tim. 5:22. These are plain exceptions to the general rule of a cordial welcome; and some in entertaining strangers have entertained angels unawares.

The first six verses of this chapter have a striking moral relationship to what has gone before. We have seen that though God's dispensational ways have undergone a mighty change in the advent of His beloved Son, yet His nature and character remain unchangeable. Now these verses show that moral responsibilities are not abolished either. "Let brotherly love continue." Dispensational change was not to change this at all: It is a character applicable to all ages. "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares." Abraham's hospitality (Gen. 18) is a lovely example, not only for his earthly seed, Israel, but for ourselves. This is a general rule, though 2 John 8-11 is an important exception: one who comes propagating a doctrine that dishonors the Person of Christ, must be refused all hospitality, and not even accorded the cour­tesy of a common greeting.

The absence of evil qualities is not enough. The assembly of God is the only sphere on earth for the exercise and display of that which is divine. To steer clear, therefore, of the ordinary snares of men in office never could satisfy the mind of God. The overseer, without a thought of invitation or recompence in return, was called to be hospitable; and we know from other scriptures, that this was not to be exercised after the manner of men but according to faith. So in the Epistle to the Hebrews the saints in general were called not to be forgetful of hospitality, for by it some have entertained angels unawares. It is plain therefore, that it was not in the least on the ground of previous knowledge, or of social equality. Had there been suspicion of a stranger, assuredly it would have excluded all such entertainment as God's word reports of old, and recommends now. So in faith and love Abraham received into hospitality, not angels only, but Jehovah Himself in the guise of man. Hospitality like this was not to be laid on the shelf, or vainly admired as a patriarchal virtue. Beyond question the overseer was not to be behind the saints in general, but to be a lover of hospitality.

Nor this only; for we read next that the elder was to be "a lover of good," not merely of good men, but of goodness — an important guard in the exercise of much more than hospitality. Self-pleasing might readily enter otherwise; and the indulgence of self ever is the service of Satan. Christ alone shows us truly and fully what good is, making it not only attractive but of power for the spirit and the walk. The overseer therefore was to be a "lover of good."

The verses that immediately follow give the direction that was more particularly needed. "Forget not hospitality; for by it some unawares entertained angels. Remember the prisoners, as bound with [them], the ill-treated, as being yourselves also in a body" (verses 2, 3). To entertain strangers is a happy form of exercising brotherly kindness. Yet is it especially liable to be imposed on, were it not that the Lord's over-ruling eye is over all, and He permits nothing that does not work for good to those that love God. The danger for the believer is that he should be vexed at advantage taken, and lest he should slacken in consequence. But if men abuse kindness thus, the Lord accepts the good and forgets it not. The encouragement assigned is that some, as Abraham and Lot of old, entertained angels unawares. To receive God's children now is assuredly no less honour in His eyes. Another mode of brotherly kindness is in active remembrance of those who, as early Christians, had to bear the stigma of public bonds or prison. If we failed to realise the uncomeliness of holding aloof from brethren thus put to shame, the affecting reference of the apostle to Onesiphorus in his own case at Rome, which we find in 2 Tim. 1 and with less detail elsewhere, may give a just sense of its sweet seasonableness and value before the Lord. Then again how many are the "ill-treated" though not in a prison! Let us not forget such, as being ourselves also in a body.* Compare Heb. 10:32-34.

"Given to hospitality." The value which the early Christians set upon this virtue is plain, from Paul's mentioning it as among the requisite qualifications of a bishop. "Given to hospitality" — following after hospitality. In Titus it is, "A lover of hospitality." Not only are we to practise it, but to seek opportunities of thus manifesting our love to the brethren. And that, not only to those we know and love, but to strangers, brethren coming from a distance. "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares." 1 Timothy 3:2; Titus 1:8; Hebrews 13:2.

According to our modern notions, and the habits of our English homes, we limit the meaning of the word to social, convivial, intercourse among neighbours. In the days of the apostles it had a much wider and even an opposite meaning. It was one of the most sacred duties of the Christian, but often one of extreme danger. In times of persecution it was a high crime to entertain the excommunicated. And, as many of the faithful were banished from their own country for the Lord's sake, it became a special privilege to receive them, and a service to the Lord never to be forgotten. (Matt. 25) It was also a duty of necessity in those early times as places of public entertainment were unusual. In the East, such houses are still rarely to be met with, and the ancient custom of hospitality continues to be there regarded as one of the most sacred institutions of the country.

But notwithstanding the change of times and customs, it is still our duty and our privilege, to entertain strangers, and to assist them in their business, like Phoebe of old. No change in the habits of men, the customs of nations, or the edicts of tyrants, can ever set aside or weaken the authority of the word of the Lord, or of any one of His precepts for the ordering of the ways of His people. May we walk by faith, not by sight or habit. And may the Lord's own light shine more and more from the living pages of His holy word, for our faith and guidance in all things!

Nehemiah was saved from this by walking and acting before God. "So did not I," he says, "because of the fear of God." This reveals to us a man whose conscience was tender and in lively exercise; one who was watchful over his ways and conduct, lest he might be governed by self-will or his own advantage, instead of God's word; one who cherished an habitual reverence both for His presence and His authority, and, maintaining a holy fear in his soul, ever sought to commend himself to the Lord. This was the secret both of his uprightness and devotedness, for he is able to say that he had been willing to spend and be spent in the Lord's service. "Yea, also I continued in the work of this wall, neither bought we any land; and all my servants were gathered thither unto the work." He gave himself to the work, he sought no earthly possessions for himself, and his servants, as well as himself, were devoted to building the wall. A blessed example surely of self-denial and consecration, and one well calculated, as the fruit of the grace of God, to stimulate the godly to follow in his steps, and to rebuke the avarice and covetousness of those who were trading upon their brethren's necessities. Nor was this all. "Moreover," he adds, "there were at my table an hundred and fifty of the Jews and rulers, besides those that came unto us from among the heathen that are about us;" i.e., Jews who were scattered among the other peoples who at that time inhabited Palestine. And the next verse (18) tells us of the daily provision for his table, and of the store of all sorts of wine furnished once in ten days. From this we learn that Nehemiah was given to hospitality, and that he was "not forgetful to entertain strangers." He had therefore one of the qualifications which the apostle gives as indispensable for a bishop in the church of God (1 Tim. 3:2) — a qualification which perhaps is now not so much esteemed as in former days. But it may be questioned whether anything more tends to bind together the hearts of the saints, and thus to promote fellowship, than the exercise of hospitality according to God. The word of God abounds in examples as well as in commendations of it. It was the special service of one beloved saint, as shown in his description by the apostle, when he wrote, "Gaius mine host, and of the whole church, saluteth you." (Rom. 16:23. See also 3 John.) The source of its exercise is the activity of grace in the heart — delighting to give, and to be made happy in the happiness of others. It is therefore no mean expression of the heart of God. "Yet for all this," Nehemiah adds, "required not I the bread of the governor, because the bondage was heavy upon this people." (v. 18.) His heart was touched with their condition and he had learnt the lesson that it was more blessed to give than to receive. He thus dispensed bountifully to those that came to him, and seems to have welcomed all.