1 Timóteo 3
Steven Cole · Citado em PreceptAustin
1 Timóteo 3
Cole - “Who’s in charge of the church?” Most American Christians would answer, “The pastor is.” And many American pastors are burning out or dropping out because they’re overwhelmed with the responsibility of running the church (in many cases, the church is running them!). They feel like a chipmunk running inside the spinning cage-wheel, getting nowhere except exhausted. As a church grows, the pastor’s role often changes imperceptibly into a business manager rather than a pastor-teacher. To prevent these problems, we need to answer from the Bible, “Who is in charge of the church?” Furthermore, most American churches are run like American government. Democracy is assumed. Members have a vote and they use that vote to exercise control. If they don’t like the way the pastor or the church board is doing things, they organize a movement to vote them out of office. That’s the American way! But it’s not necessarily the biblical way. We need to answer clearly from the Bible, “Who is in charge of the church?” so that we don’t just do things the American way..... Christ exercises headship over His church through spiritually mature elders who shepherd His flock. 1. The basic principle of church government is that Jesus Christ is the Head of His church. Who is in charge of the church? Jesus Christ is! It is His church; He bought it with His blood. The local church does not belong to the pastor, to the elders, or to the congregation. It belongs to Jesus Christ who alone is the Head (see Eph. 1:20-23). No one dare proclaim, “This is my church!” It doesn’t belong to any of us. It belongs to Christ the Lord. Never in the New Testament are the leaders of the local church referred to as “head” of the church. Neither is the church viewed as a democratic organization, where the members are free to vote their own minds on issues. The key question in church government is not, “What is the mind of the members?” but, “What is the mind of Christ?”.... While the Bible doesn’t put any age requirement on the office, I would say that an elder under 30 should be an exception (Jesus began His ministry around that age). Once in a while you see a Spurgeon come along, who began pastoring at 17 and was a godly example and a superb Bible expositor from the start. But that is rare. THE RIGHT PERSON IN THE RIGHT JOB 1 TIMOTHY 3:1 NIV, Once-A-Day: Walk with Jesus: 365 Days in the New Testament Prospective employers often seem more concerned with outward achievement than with inward character. In the business world, quality of life often takes a back seat to accomplishments. Not so in the family of God! There, what you are counts for more than what you have achieved. The work of the ministry demands more than good businessmen, good civic leaders, good politicians. It demands good people. Patrick Fairbairn discusses the importance of good character in the selection of godly leaders in the church. WALK WITH PATRICK FAIRBAIRN “The apostle’s list of qualifications is predominantly moral and consists of attributes of character rather than gifts and endowments of mind. The latter are included only as they might be required to form clear perceptions of truth and duty, to distinguish between things that differ, and in difficult or perplexing circumstances to discern the right and know how to maintain and vindicate it. “Yet it is the characteristics which go to constitute the living, practical Christian, the man or woman of God, that are here brought into view. “And whatever the church finds necessary to add to the number, in order to render her leaders fit for the varied work and service to which they are called, the grand moral characteristics specified here must still be regarded as the primary and more essential elements in the qualifications of a true spiritual overseer.” WALK CLOSER TO GOD Father, as I seek to minister to others in your name, make me conscious that serving you is more than doing the right things; it is being the right person—your Christlike child. Build into my life those qualities that make serving you not simply a job but rather a lifestyle. In the name of him whose hands and heart were never in conflict. Amen. Warren
1 Timóteo 3
Cole - The Greek word means, literally, “a lover of strangers.” Again, this is a quality that every Christian must strive for (Ro 12:13; 1Pe 4:9), but it is especially incumbent on elders. If elders are not friendly and warm towards others, the entire church will reflect that indifference and selfishness. Hospitality means taking a genuine interest in others and making them feel welcomed and at ease. It should be begin here when the church gathers. If you’re talking with someone you know and see a visitor all alone, don’t keep talking to each other. Go to the visitor and make him feel welcome!. (Read the full sermon) Able to teach is one word in Greek and simply stated calls these men to be skillful in teaching. QUESTION - What does it mean to be above reproach / blameless? ANSWER - The dictionary defines reproach as “shame or disgrace or that which brings rebuke or censure upon a person.” The Bible speaks of being “above reproach” or “blameless” as one of the distinctive marks of those who aspire to the office of elder or deacon within the church (1 Timothy 3:2; Titus 1:6–7). Their work for the church, as well as their interactions with others, are to be of such moral quality that they do not bring shame or in any way disgrace the body of Christ or the name of Jesus. This holds true not only within the church but outside it as well. The qualifications for the elder, sometimes called “overseer,” and deacon are outlined by the apostle Paul. He wrote, “Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach” (1 Timothy 3:2; cf. Titus 1:6–7). The word must is emphasizing that this particular quality of being “above reproach” is an unconditional prerequisite for a leadership role in the church. Above reproach, however, does not mean without sin. No Christian lives an entirely sinless life, nor will we until we reach the glorified state in heaven. Above reproach means that the overseer’s life is free from sinful habits or behaviors that would impede his setting the highest Christian standard and model for the church to emulate (Hebrews 13:7; 1 Peter 5:3). Similarly, the overseer must not give cause for those outside the church to impugn its reputation. Being above reproach means that no one can honestly bring a charge or accusation against him (Acts 25:7; 1 Peter 3:16). In essence, the church’s overseers must be men whose character is unimpeachable, who are esteemed highly within their community. Such men are known for their wholesome life and untarnished integrity. Elders and deacons are to be men of good character and reputation. Though Paul, in his letters to Timothy and Titus, is addressing the distinguishing marks of those who desire to be church leaders, it certainly does not diminish the need for all Christians to aspire to the same qualities. Being above reproach should be an ongoing aim of all believers (Colossians 3:7–10).GotQuestions.org Related Resources: What are the biblical qualifications of a pastor? | GotQuestions.org Can restoration occur after a pastor has been caught in a scandal? | GotQuestions.org Can a man who is married to a divorced woman serve in church leadership? | GotQuestions.org QUESTION - 1 Timothy 3:2 What does the "husband of one wife" phrase in 1 Timothy 3:2 mean? ANSWER - There are at least three possible interpretations of the phrase husband of one wife in 1 Timothy 3:2 (ESV). 1) It could simply be saying that a polygamist is not qualified to be an elder, a deacon or a pastor. This is the most literal interpretation of the English rendering of the phrase, but seems somewhat unlikely considering that polygamy was quite rare in the time that Paul was writing. 2) The Greek could literally be translated as “one-woman man.” In other words, a bishop must be absolutely loyal to the woman he is married to. This interpretation acknowledges that the original text focuses not on marital status but on moral purity. 3) The phrase could also be understood to declare that, in order to be an elder/deacon/pastor, a man can only have been married once, other than in the case of a remarried widower; in other words, a pastor cannot be a divorcé. Interpretations 2 and 3 are the most prevalent today. Interpretation 2 seems to be the strongest, primarily because Scripture allows for divorce in exceptional circumstances (Matthew 19:9; 1 Corinthians 7:12–16). It is also important to differentiate a man who was divorced and remarried before he became a Christian from a man who was divorced and remarried after becoming a Christian. An otherwise qualified man should not be excluded from church leadership because of his actions prior to coming to know the Lord Jesus Christ as his Savior. Although 1 Timothy 3:2 does not necessarily exclude a divorced or remarried man from serving as an elder/deacon/pastor, there are other issues to consider. The first qualification of an elder/deacon/pastor is to be “above reproach” (1 Timothy 3:2). If the divorce and/or remarriage had no biblical grounds, then the man has damaged his testimony in the church and community; the “above reproach” qualification will exclude him from the pastorate rather than the “husband of one wife” requirement. An elder/deacon/pastor is to be a man whom the church and community can look up to as an example of Christlikeness and godly leadership. If a past divorce and/or remarriage detracts from this ideal, then he should not serve in the position of elder/deacon/pastor. It is important to remember that, even though a man is disqualified from serving as an elder/deacon/pastor, he is still a valuable member of the body of Christ. Every Christian possesses spiritual gifts (1 Corinthians 12:4–7) and is called to participate in edifying other believers with those gifts (1 Corinthians 12:7). A man who is disqualified from the position of elder/deacon/pastor can still teach, preach, serve, pray, worship, and play an important role in the church. GOTQUESTIONS.ORG Related Resources: Is a man who divorced and remarried before coming to Christ eligible to pastor a church? | GotQuestions.org The Meaning of the Husband of One Wife - Pastor Andy Woods - 23 page paper (includes 2 pages of Bibliography). Can an unmarried man be a deacon or elder? GotQuestions.org 1Ti 3:2,4 A bishop then must be…one who rules his own house well. A boy was given a world globe for his birthday He liked it so much that he kept it beside his bed. One night his father wanted to study the globe. Thinking his son was asleep, he tiptoed into his room, picked it up, and started for the door. He had just about reached it when the child, sitting up in bed, called out, "Hey, Dad, what are you doing with my world?" Most of us are not in positions to influence world affairs. Every father, however, can make a tremendous difference in his own home—his children's "world." It is his privilege and responsibility to make it the best place possible for their development. Fathers are to create an environment that provides a sense of belonging. They are to exercise loving discipline that reflects the care of the heavenly Father for His children. If your child asked, "Hey, Dad, what are you doing with my world?" what would you have to say?—RWD HAPPY IS THE HOME WHERE JESUS' NAME IS SWEET TO EVERY EAR. Paul Enns - WHO CAN BE AN ELDER? (1 Timothy 3.2) In a day when pastors are being ordained in their teens, married three times, and seeking salaries of more than $100,000 a year, we need to return to the biblical qualifications for church leaders as set forth in I Timothy 3:1-7. These qualifications impinge on elders and pastors, depending on how a church is organized. They are not optional but obligatory. The text testifies, "An overseer [elder or pastor] must be ... " We ought not to take casually what God takes seriously. An elder must be "above reproach." He is one who can't be censured. Opponents are unable to bring a charge against him. He is the "husband of one wife." He has proved himself a model of faithfulness in marriage. Infidelity disqualifies a man from the pastorate just as cutting off a finger would disqualify the Old Testament priest from functioning as a priest. He is "temperate," meaning sober in judgment. He is also "prudent," namely, discreet. He doesn't act unwisely. He is "respectable," suggesting a well-balanced behavior in his habits. (He doesn't spend four days a week on the golf course.) Like Will Rogers, he knows no strangers; he is "hospitable." He has skill in "teaching," being able to lead new believers from milk to the meat of the Word. He is "not addicted to wine." Nor is he a fighter; he is "not pugnacious." Instead, he is "gentle," a reasonable person. He is "uncontentious," refusing to insist on his rights. He is not moved by "mon-ey" (he isn't constantly being "called" to a higher salaried church). He has an exemplary family, reflecting his ability to rule four hundred in the church because he can rule four at home. He is not a "new convert"; he is mature and has developed in maturity over a period of time. He even has a "good reputation with unbelievers." His testimony extends beyond the church yard. For the church to be effective, it is imperative that leaders follow the qualifications set forth in I Timothy 3:1-7 and that believers in the church demand those qualifications from their leaders. LESSON: For the church to be pure, mature, and effective, it is imperative that its leaders reflect the qualifications of I Timothy 3:1-7. Do You Qualify to Lead? 1 Timothy 3:2 - J Oswald Sanders First Timothy 3 spells out qualifications for spiritual leadership. With respect to relationships within the church, the leader is to be above reproach. If a charge is laid against him, it would fail, because his life would afford no grounds for reproach or indictment or wrongdoing. His adversary finds no opening for a smear campaign, rumor mongering, or gossip. With respect to relationships outside the church, the spiritual leader should enjoy a good reputation. I knew an elder businessman who often took preaching appointments on the Lord’s Day. His employees used to say that they could tell when he had been preaching on Sunday because of his ill-temper on Monday, perhaps due to the extra work of preparation. Those outside the church can see plainly when our lives fall short of our testimony. We cannot hope to lead people to Christ by living an example of such contradiction. Outsiders will criticize; nonetheless, they respect the high ideals of Christian character. When a Christian leader full of high ideals lives a holy and joyful life in front of unbelievers, they will want a similar experience of the benefits. The character of the elder should command the respect of unbelievers, inspire their confidence, and arouse their aspiration. Example is much more potent than precept. Moral principles common to the Christian life are under constant, subtle attack, and none more so than sexual faithfulness. The Christian leader must be blameless on this vital point. Faithfulness to one marriage partner is the biblical norm. The spiritual leader should be someone of unchallengeable morality. The spiritual leader must be temperate, not addicted to alcohol. To be drunk is to show a disorderly personal life. Excessive drinking is a disgrace anywhere, and much more so when it captures a Christian. A leader cannot allow a secret indulgence that would undermine public witness. A leader must be prudent, a person with sound judgment. This principle describes “the well-balanced state of mind resulting from habitual self-restraint”—the inner character that comes from daily self-discipline. The ancient Greeks, who valued this quality, described it as a disciplined mind not swayed by sudden impulse or flying to extremes. Christian leaders who possess sound minds have control of every part of their personality, habits, and passions. A well-ordered life is the fruit of a well-ordered mind. The life of a leader should reflect the beauty and orderliness of God. (SL) Ray Pritchard's sermon related to HOSPITALITY - Confessions of a Xenophiliac They say that true confession is good for the soul, and in that spirit, I want to begin my sermon with a simple confession. Although I am preaching a series of sermons on spiritual gifts, I am not entirely sure that what I am preaching about this morning actually is a spiritual gift. I think it is, I believe it is, but I’m not totally sure that it is. I know that it’s biblical, but I’m not sure it’s a spiritual gift. And after you hear this sermon, some of you may wonder why this particular gift wasn’t on the Spiritual Gifts Inventory. Well, it was in one way but it wasn’t in another because we weren’t really sure. It’s biblical—you don’t have to worry about that—but I’m not totally sure it’s a spiritual gift. After you read this sermon, you can make up your own mind. Is It Or Isn’t It? With that as a background, let’s take things step by step. We begin by looking at a very special Greek word—philoxenia. The word shows up in one form or another in the New Testament about 10 times. Philoxenia is a compound made up of two other Greek words—philos, which means “kind affection” or “love” and xenos, which means “stranger” or foreigner.” Literally, philoxenia means “one who loves strangers.” It is translated as the English word “hospitality.” That’s the first step. We’re talking about philoxenia, which is translated “hospitality,” (ED: In NT hospitality is philoxenos) which is the act of showing kindness to strangers. It is clearly biblical (a fact we will get to in a few moments) and is in fact mentioned in many different places in the New Testament. But is it a spiritual gift? I think the answer is yes, but there is some uncertainty because it is not clearly listed as a spiritual gift in the major passages on the subject—Romans 12, I Corinthians 12 and Ephesians 4. But—and this is the key to the whole sermon—it is mentioned in I Peter 4, the last New Testament passage on spiritual gifts. Here is how the New International Version translates 1 Peter 4:9-10+: Offer hospitality (The Greek word is philoxenia - ED: THE WORD IS ACTUALLY philoxenos) to one another without grumbling. Each one should use whatever gift he has received to serve others. It would appear from this translation that Peter is talking about two different things here—that in verse 9 he is talking about hospitality and then in verse 10 he shifts to spiritual gifts. It appears that there is no connection between these two subjects. But in the Greek there is a connection which the NIV obscures. Verse 10 actually begins with the word kathos, which means “just as.” It is a connective which joins verse 9 to verse 10. You could very legitimately translate it this way: Offer hospitality to one another without grumbling just as each one should use whatever gift he has received to serve others. That is, it appears that Peter is using hospitality as an example of how to use your spiritual gifts to serve others. Verse 9 is the example; verse 10 is the principle. Showing hospitality is one way you can use your spiritual gifts to serve others. That’s the biblical basis for the spiritual gift of hospitality (as opposed to the general command to hospitality—a command which everyone recognizes). If that seems a slender base on which to build this sermon, I can only mention that such a conservative stalwart as Bill McRae (BORROW Dynamics of Spiritual Gifts, p. 45) agrees that the Apostle Peter probably considered hospitality to be a spiritual gift. Peter Wagner (BORROW Your Spiritual Gifts Can Help Your Church Grow, pp. 69-70) says the same thing as does Kenneth Gangel (BORROW You and your spiritual gifts) (ED: David Hubbard - Unwrap Your Spiritual Gift, p. 100) and Leslie Flynn (BORROW Leslie Flynn, 19 Gifts of the Spirit, pp. 108-115), who devotes an entire chapter to the topic. Therefore, I feel quite confident in suggesting that we ought to add hospitality to our traditional list of spiritual gifts. It is a specimen gift used by Peter as an example of the ways we can use all our gifts to serve others. Surveying The Biblical Landscape What else does the New Testament have to say about hospitality? Let’s answer that question by taking a quick survey of some key passages. The first one is Romans 12:13+. “Share with God’s people who are in need. Practice hospitality.” Some translations say it this way—Pursue hospitality. Not just “practice” hospitality, but diligently “pursue” philoxenia—the love of strangers, which is biblical hospitality. That is a command of Scripture. It is clearly not talking about spiritual gifts. It is a command given to every man, woman, boy and girl who claims the name of Jesus Christ. If we are Christians, we are to earnestly practice showing love to those who are strangers to us. It is a non-optional command of God. The second passage is 1 Peter 4:9+. I mention it again because we passed over a crucial phrase earlier: “Offer hospitality to one another without grumbling”. That’s crucial because it is all too easy to open your home only to those who are your close personal friends. Peter isn’t talking about having your pals over for a game night. That’s good and you ought to do it, but Peter isn’t thinking about that. He’s thinking about those times when you show kindness to people you don’t know very well. How easy it is in those cases to mumble and grumble and gripe under your breath. And when you do that, you miss the blessing God wants you to receive. We’ve all done that. We meet some new people and say, “Drop by anytime.” So one night we’re eating supper and a knock comes at the door. Who can it be? We open the door and it’s those new people—all six of them—standing on the porch with big smiles. So what do we do? We smile right back and say, “Good to see you. Come on in.” But in reality our fingers are crossed when we say it and in our hearts we don’t mean a word of it. God knows whether we mean it or not. We aren’t fooling him a bit. That’s why he said our hospitality must be done without grumbling. The third passage offers us a very unusual encouragement to practice hospitality. Hebrews 13:2+ says, “Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it.” The word translated “angels” simply means “messengers.” It could mean the literal angels of God or it could mean human messengers. In this case, the writer to the Hebrews is thinking about the possibility that the literal angels of God might come to visit us. In the back of his mind is the story in Genesis 18 where Abraham welcomed three strangers who came to visit him. Without knowing their identity, he served them veal and milk and curds and fresh bread. One turned out to be the Lord himself and the other two turned out to be angels. The writer is suggesting that such a thing might someday happen to us. By definition, philoxenia means showing kindness to people you don’t know very well. Since you don’t know them, you don’t know in advance who they might turn out to be. Some people we help, we will never see again. Others may become good friends. Others may turn out to be greatly-used servants of God. And who knows? Some may turn out to be angels of God. When you show love to those who are not your close friends, sometimes you are going to be blessed in ways you don’t expect. Since you can’t know in advance, make it a practice to show Christian love to as many strangers as possible. The fourth passage tells us something about the importance of hospitality in the life of the church. 1 Timothy 3:2+ and Titus 1:8+ list hospitality as one of the marks of spiritual maturity required of overseers or elders in the local church. The men who lead the church must be “given to hospitality.” It is not some sideline issue. The ability to show love and affection to strangers is to be a visible mark of those who lead the people of God. Biblical elders know how to welcome new people into their hearts, into their lives, and into their homes. And we are to actively seek out leaders who meet that qualification. What does this brief biblical survey teach us? It tells us that … 1. Hospitality is a non-optional command of God. Romans 12:13+ 2. Hospitality must be performed without grumbling. 1 Peter 4:9+ 3. Hospitality often brings us unexpected blessings. Hebrews 13:2+ 4. Hospitality is a mark of spiritual maturity required of those who lead the people of God. 1 Timothy 3:2+; Titus 1:8+ Hospitality Across The Centuries If you read the commentaries, it soon becomes clear why there is such a strong emphasis on hospitality in the New Testament. Back then, they didn’t have Holiday Inns, they didn’t have Red Roof Inns, they didn’t have Executive Suites, they didn’t have Ramada Inns. When Paul came to Corinth, he couldn’t check into the Hilton Inn. It hadn’t been built yet. They didn’t have all these high-rise fancy hotels and motels that we have today. The few inns they did have were ill-kept and dangerous. F. F. Bruce points out that many of the inns in the Roman Empire were little more than brothels and havens for brigands and robbers. So as Christians traveled from place to place across the Empire, they didn’t have the option of staying in a motel. The only way the Christian message could spread would be for Christians to open their homes to others. The only way an evangelist from Antioch could make it in Ephesus would be for a family in Ephesus to open their home to him. The only way a teacher from Caesarea could visit Cyprus would be for someone from Cyprus to open his home and say, “My Brother, you are welcome to stay with me.” Gaius And Diotrephes The little book of III John offers a clear example of how this worked out in the early church. John addresses his friend Gaius with these words: Dear friend, you are faithful in what you are doing for the brothers, even though they are strangers to you. (The “strangers” are traveling Bible teachers who have come to town. Gaius has shown them hospitality even though he didn’t know them personally.) They have told the church about your love. You will do well to send them on their way in a manner worthy of God. It was for the sake of the Name they were sent out, receiving no help from the pagans. (When God’s servants go out, they can’t depend on the world to pay their way. The world isn’t going to support God’s people in their missionary activity. God’s people must support God’s ser-vants when they go out to spread the gospel. If we don’t, no one else will.) We ought therefore to show hospitality (philoxenia again) to such men so that we may work together for the truth. (3 John 5-8+) Please take note of this. In the early church, hospitality was one of the key reasons the gospel spread so rapidly. From a tiny beginning in Jerusalem the message reached to the heart of the Roman Empire in just one generation. It happened in large part because of philoxenia. It happened in Philippi and Athens and Sardis and Miletus and Laodicea and Jerusalem because ordinary believers opened their homes and said to their brothers and sisters, “Come on in. You can stay with us while you are spreading the gospel of Jesus Christ.” Back to III John. The next few verses give us another look at the importance of hospitality. I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us. So if I come, I will call attention to what he is doing, gossiping maliciously about us. Not satisfied with that, he refuses to welcome the brothers. (The same “brothers” mentioned above. They were Christian workers from other cities who had come to spread the gospel.) He also stops those who want to do so (that is, those who want to welcome these brothers from out-of-town.) and puts them out of the church. (3John 9-10+) “what is evil” means refusing to show Christian hospitality “what is good” means offering hospitality to those who need it. It’s very clear what he is saying. Gaius welcomed the brothers, and that’s good. Diotrephes didn’t, and that’s bad. Notice how he puts the matter in 3Jn 1:11+, “Dear friend, do not imitate what is evil but what is good.” In this context, “what is evil” means refusing to show Christian hospitality and “what is good” means offering hospitality to those who need it. Here’s the capper at the end of verse 11. “Anyone who does what is good is from God. Anyone who does what is evil has not seen God.” That is to say, showing hospitality is a mark that you know God. And refusing to open your home and refusing to share your resources is an evidence that you’ve never seen God at all. You say, “Pastor, is it really that big a deal?” It’s a lot bigger than I’m making it. It’s all the way through the New Testament. The issue of hospitality is no small thing. Opening your home, your heart and your resources to others is a mark that you know God. Hospitality In Practice You support God’s work by supporting God’s workers as they travel from place to place. Let’s take a look at one final passage to see how hospitality worked out in the earliest days of the Christian church. Acts 21 tells of Paul’s final trip to Jerusalem before he was arrested and sent to Rome. In the first few verses he is traveling by boat from Ephesus to Caesarea, where he will stay briefly before going on to Jerusalem. Listen as Luke tells the story: We found a ship crossing over to Phoenicia, went on board and set sail. After sighting Cyprus and passing to the south of it, we sailed on to Syria. We landed at Tyre, where our ship was to unload its cargo. Finding the disciples there, we stayed with them seven days. (That’s the first example.) Acts 21:2-3+ We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. (That’s the second example.) Acts 21:7+ Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist … . We (were) there a number of days. (That’s the third example.) Acts 21:8, 10+ We got ready and went up to Jerusalem. Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples. (That’s the fourth example.) Acts 21:15-16+ This is the secret of Paul’s great ministry. He didn’t do it alone. This is the secret of Paul’s great ministry. He didn’t do it alone. Everywhere he went he relied upon the help of God’s people to open their homes to him. In these sixteen verses it happens four times—in Tyre, in Ptolemais, in Caesarea and in Jerusalem. He stayed seven days, one day, a number of days, and then many days in Jerusalem. Thus did the gospel spread in the first century. The principle is this: You support God’s work by supporting God’s workers as they travel from place to place. Your Home, A Hospital For The Weary Leslie Flynn gives us this helpful background on the meaning of the English word “hospitality.” The main part of the word hospitality is the word hospital. Ancient travelers, whether pilgrims or businessmen, fared poorly when venturing beyond their own country. Thus religious leaders established international guest houses in the fifth century. These havens were called hospices from hospes, Latin for “guest.” With the coming of the crusades, the importance of the hospice increased greatly. Pilgrims, crusaders and other travelers found hospices, by this time run by religious orders, the only reputable guest houses of the era. Soon after the crusades, most of these institutions began to specialize in the care of the poor, the sick, the aged and the crippled. During the 15th century secular interests took over most entertaining of travelers. So the hospital restricted its function to care and treatment of the sick and handicapped. But originally, hospital meant “a haven for guests.” (BORROW Leslie Flynn, 19 Gifts of the Spirit, p. 109.) Too many of us have lost that concept today. We’ve taken what was meant to be a “haven for guests” and we have turned it into a “haven from guests.” Too often, our homes are places where we can go to get away from people. In modern urban America, your home is your final line of defense against the world. At the end of a hard day, you rush through the maddening crowds to get home by nightfall. Once inside your castle, you grab the rope and begin pulling up the drawbridge. You push a button and water fills the moat around your house and out come the piranhas. Then we dare our neighbors to try and get close to us. We build walls and fences and elaborate electronic security systems. It’s not just to scare off the criminals. It’s also to scare off anyone else who might need a meal or a place to stay. Our homes to us are places to get away from other people. But it was not so in the beginning. Back then, your home was meant to be a hospital for the weary and a haven for the hurting. Oh, how we need to recapture that emphasis today. What a difference it would make if we viewed our homes not as refuges from the world, but as tools given by God for ministering to the world. What a difference it would make if out from this church there would go hundreds of families determined not to hide in their homes, but who would say, “Oh God, you have given me this home and now I give it back to you. With your help, I’m going to use it to minister to people in Jesus’ name.” The Church In Your Home And let’s be honest and admit that sometimes our beautiful church buildings work against this great principle. After all, we spend so much money building enormous sanctuaries and vast educational facilities that it stops us from doing philoxenia, because we think all the ministry takes place here. But where was the church in the first century? It was in the home. “The church that is in your house.” We need to get back to that, back to the concept of open heart, open home. And back to the concept of philoxenia as a mark of Christian maturity. Back to the idea that hospitality is something that Christian leaders are to demonstrate. Back to the idea that showing kindness to strangers is a non-optional command of Scripture. A Taste Of Haiti Does it still work today? Or has hospitality gone out of style? You could make a good argument that it doesn’t work today. But you would really be arguing that it doesn’t work because we don’t make it work. Hospitality works when we break out of our 20th century fortress mentality. In just a few weeks our young people will be taking a mission trip to Haiti, the poorest country in the western hemisphere. I am going with them along with Bob Boerman and several other leaders. We’re going to one of the most remote places in Haiti, a village called Pignon. It’s a town of 30,000 people tucked away in the north central region of the country. It’s about as far away from Oak Park as you can get. There is no electricity, no running water, no radio, no TV, no air conditioning. There are no paved roads and no newspapers. The unemployment rate hovers around 90%. The annual per capita income in Pignon is approximately $150. We’re going to visit a church with 1000 people every Sunday. Their annual budget is around $2000. That’s right. Two thousand dollars. And somehow they run an orphanage and a school and they have built an open-air sanctuary. They have nothing. The poorest person at Calvary is rich compared to the richest person in the church in Pignon. And they are going to take care of the rich kids from Oak Park for two weeks. And let me tell you, we’ll eat better down there than we do up here. (And we eat just fine up here!) How do they do it? I don’t know. But I do know this. Hospitality is not just a theory with them; it’s a way of life. And believe it or not, they don’t regard our visit as a burden. To them, it’s a blessing for us to come. Philoxenia In Leningrad A few days after we get back from Haiti, another group leaves for Leningrad. They will spend two weeks renovating an evangelical church in the heart of that great Russian city. Our people will be staying in the homes of Russian believers. They will work in the church during the day and stay in homes each night. Have you seen what’s been happening in Russia lately? How they are running out of food and how they have to wait in long lines to get into the grocery stores? How it’s hard to find staples like milk and sugar and butter? They don’t have much, but they are going to take us in. We have a lot more than they do but they are going to take us in. We’re coming over to help them and while we are there they will open their homes to us. We don’t know them and they don’t know us. Our people don’t speak Russian, they don’t speak much English. But it doesn’t matter. They are going to take us in. They are going to feed us and give us a place to stay, and on Sun-day, they will share their worship service with us. That’s philoxenia, showing kindness to strangers. Yad Vashem (from Isaiah 56:5) (Means in essence - "A Memorial and a Name" = "Enduring Remembrance") To them I will give in My house and within My walls a memorial, And a name better than that of sons and daughters; I will give them an everlasting name which will not be cut off. If you ever visit Jerusalem, your tour guide will probably take you to a museum called Yad Vashem. It’s a museum dedicated to the Holocaust. Inside are unspeakable reminders of how the Nazis systematically killed six million Jews during World War II. You cannot visit the museum and go away unchanged. But to get there, you have to walk along a sidewalk that goes from the parking area to the front doors of the museum. It is called the “Avenue of the Righteous of the World.” It looks like a garden because there are olive trees everywhere. At the base of the olive trees are little plaques. On each plaque is the name of a Gentile who at great personal risk gave shelter to the Jews during World War II and spared them from the death camps. If you search long enough, you will find a plaque with the name Corrie Ten Boom. An olive tree grows by the plaque. You remember her, don’t you? She and her family hid seven Jews for several months in their attic in Holland. The Jews escaped but she and her sister were sent to a concentration camp. They knew when they did it that they might someday be caught. But they did it anyway. That’s philoxenia, love for strangers, love for those so far away from us. Back To The Spiritual Gift There is a spiritual gift of hospitality and I don’t doubt that Corrie Ten Boom and her sister had this gift. Here is how I would define it: It is the special ability God gives to certain members of the body of Christ which enables them to provide an open home and a warm welcome to those in need of food and lodging. (As I mentioned earlier, there is no separate category for “Hospitality” on the Spiritual Gifts Inventory. We did, however, put several questions about hospitality in the section on “Service” so if you scored high on “Service” you probably also have the gift of “Hospitality.") We have several people at Calvary who clearly have this gift. For instance, this weekend two fellows from Paragon Productions are coming in to set up the “Winners” presentation for our Day in the Village celebration. Ron and Brenda Larkin volunteered to give them a place to stay. In fact, Ron and Brenda told us that when they bought their house, they deliberately bought one with an extra bedroom so they could open their home to others. When we moved to Oak Park last August, we stayed with Fred and Erlene Hartman (and with Anthony and Danny) in their home in River Forest until our home in Oak Park was ready. Like the Larkins, they deliberately bought a house with an extra bedroom so they could use it to show hospitality to those needing a place to stay. (When Bob and Jean Boerman came to Calvary in 1988, they stayed with the Hartmans just like we did.) Most of you know Glen and Pam Carley. They opened their home for a whole year to Emi Oh Kubo, a foreign exchange student from Japan. She’s going back to Japan in just a few weeks. And during these months the Carleys have taken her in. While she was here, she accepted Jesus Christ as her personal Savior. I know someone else who is keeping a Concordia student this summer. The funny thing is, the student just put up a notice on the board and my friend called her and said, “You can stay with me for the summer.” My friend didn’t meet the student until the night she moved in. I am happy to say they are getting along just fine. I’m thinking of another distinguished family at Calvary. They have a wonderful, elegant home here in Oak Park. I’ve been in it—it’s beautifully decorated. For more than 25 years, this couple has been opening their home to people who need a place to stay. And many of the people have stayed for months and some have stayed for years. I think they are keeping somebody right now. That’s philoxenia—love for strangers. How To Spot A Xenophiliac What are the characteristics of a person with this gift? People who practice hospitality come in all shapes and sizes and ages and colors and economic backgrounds. But they usually share a few common traits. If you have this gift … 1. You Enjoy Having People In Your Home. You like the sound of many voices around your table and you enjoy the hustle and bustle of many people coming and going. In fact, you are probably happier when your house is full of people than when it is empty. You would rather be with people than be by yourself. 2. You Look For People You Can Help. When you come to church, your radar naturally homes in on new people who look like they need to be taken under someone’s wing. Sometimes it seems like you just stumble into people who need a place to stay. Actually, it’s not a coincidence at all; it’s your gift manifesting itself wherever you go. 3. You Don’t Feel You Have To Apologize For Messy Rooms. This is one of the clearest evidences of the gift. Not that you put a premium on messiness. But if someone needs a place to stay, you are glad to offer it to them even though some parts of your house may not be in perfect shape. The rest of us who don’t have this gift feel like we have to apologize if things aren’t perfect. But the people gifted in philoxenia open their homes, invite strangers in, and do their cleaning right in front of their guests. (Or they give their guests a broom and invite them to join right in!) 4. You Aren’t Shocked When People Show Up On Your Doorstep At Any Hour Of The Day Or Night. You expect it, it doesn’t bother you, and you don’t feel imposed upon. 5. You Have The Knack For Making People Feel At Home. Let me show you how this works. I found the following quote from the May issue of the Calvary Messenger (p. 9): There are lonely international students at our local colleges and universities who desire American friends. These are immigrants. You can make a difference in their lives … Those involved with “International Friends” are excited about what God is doing in the lives of inter-national students. Here are a few examples: Xiaochung—a Chinese student—was befriended by Mark and Brenda Thompson. They invited him to their home and on family outings. With him, they prepared a Chinese dinner. Later, Xiaochung was thrilled to attend a retreat where international Christians presented the gospel. (Lord, help Xiaochung to become a Christian and reach his people.) Chung and Maojium—Taiwanese students—met Don and Joyce Krumsieg in September and by January transferred to other universities. Yet, during the time they were here, a friendship blossomed as they shared their family times and Thanksgiving together. Now they continue their friendship by phone and through letters. For Mother’s Day, Joyce received two lovely cards from Chung and Maojium. (Lord, continue the good work you have begun in the lives of Chung and Maojium.) What do you need to begin showing hospitality? You need a home or an apartment or a dorm room or a bed or a mat or a cot. And you need a willingness to share what you have with others. That’s all you need to begin—just a place to stay and an open heart. Roadblocks To Hospitality I wouldn’t be fair with you if I made it sound like all this is extremely easy. It isn’t, and there are some road-blocks you will have to overcome in order to begin practicing hospitality. Let me list several of the most obvious ones. Roadblock # 1: Confusing Hospitality With Entertainment. The two could not be further apart. Hospitality is at one end of the spectrum and entertainment is at the other end. Unfortunately, we think hospitality is what happens when we get all dressed up and invite our friends over for a party. That’s nice, and it’s good, but it’s not hospitality. The difference is this. Entertainment is what happens when you invite your friends over to amuse them; hospitality is what happens when you invite people into your home in order to minister to them. When you entertain, your focus is on the setting; when you show hospitality, your focus is on the people. Please understand. Entertainment is not bad. But hospitality is better. Hospitality is broader and deeper. Entertainment is quickly forgotten; hospitality is remembered for a lifetime. Roadblock # 2: Hospitality Is Inconvenient Because We Are Too Busy. This is no doubt the main reason we don’t practice hospitality more than we do. At least it’s my main reason. I confess that I use this excuse all the time. But if you are too busy to show hospitality, then you are too busy. If you are too busy to obey the Bible, then your life (and mine) is out of order. Roadblock # 3: You Have To Be Rich To Show Hospitality. Fortunately, this is not true. Some of the most hospitable Christians I know live very modestly. Some are middle-income families and some are lower-income families. In fact, I know plenty of wealthy Christians who don’t seem to practice hospitality much at all. We say, “If I just had a bigger house.” Hey, I say that one myself. But who are we kidding? That’s like the man who says, “If I ever won a million dollars in the lottery, I would give $100,000 to the church.” But that’s not the issue. It’s not what you would do with what you don’t have, it’s what you are doing with what you do have. The same is true with hospitality. Having a larger house won’t change anything without an open heart to go with it. If you aren’t showing hospitality in the two-room apartment you’ve got today, what makes you think you’re going to show hospitality when you have a three million dollar mansion tomorrow? L’Abri Many of you recognize the name L’Abri. It means “shelter” in French. L’Abri was the name Francis and Edith Schaeffer chose for the Christian community they established in Switzerland. During the 1950s and 60s students by the hundreds came to L’Abri from all over the world seeking solid answers to their deepest questions. They came and stayed in the chalets which made up the community. Hundreds of those students found Jesus Christ in the process. In his excellent book The Church at the End of the 20th Century (BORROW BOOK), Francis Schaeffer describes what it cost to practice hospitality at L’Abri. These words are from the chapter entitled “Revolutionary Christianity” (pp. 107-108): Don’t start a big program. Don’t suddenly think you can add to your church budget and begin. Start personally and start in your homes. I dare you. I dare you in the name of Jesus Christ. Do what I am going to suggest. Begin by opening your home for community..... L’Abri is costly. If you think what God has done here is easy, you don’t understand. It’s a costly business to have a sense of community. L’Abri cannot be explained merely by the clear doctrine that is preached; it cannot be explained by the fact that God has here been giving intellectual answers to intellectual questions. I think those two things are important, but L’Abri cannot be explained if you remove the third. And that is there has been some community here. And it has been costly. In about the first three years of L’Abri all our wedding presents were wiped out. Our sheets were torn. Holes were burned in our rugs. Indeed once a whole curtain almost burned up from somebody smoking in our living room. Everybody came to our table. Blacks came to our table. Orientals came to our table. Everybody came to our table. It couldn’t happen any other way. Drugs came to our place. People vomited in the our rooms, in the rooms of Chalet Les Melezes which was our home, and now in the rest of the chalets at L’Abri. How many times has this happened to you? You see, you don’t need a big program. You don’t have to convince your session or board. All you have to do is open your home and begin. And there is no place in God’s world where there are no people who will come and share a home as long as it is a real home. First Steps Toward Philoxenia Where should we begin? I want to give you some simple steps you can do today. Here are four ways you can begin practicing hospitality right now: 1. Go out of your way to meet five new people today. Every Sunday we have dozens of visitors to our services. Will you take some time to meet them? But it doesn’t have to be just the visitors. You can say hello to people you’ve seen before but haven’t met. That’s a simple step but it is so important. Hospitality begins by being willing to meet people you haven’t met before. 2. Talk to some of our international students. We have a lot of them here at Calvary. Some are from Cambodia, some from Japan, some from Africa, some are from Europe. They are in the Chicago area studying for a few months or a few years. Eventually they will be going back to their own countries. But each Sunday they come to Calvary. What a marvelous opportunity to show biblical hospitality. They are truly “strangers” to us. We don’t know them and they don’t know us. But here they are. We pass each other in the hallways like ships passing at night. Will you care enough to get to know someone from the other side of the world? 3. Invite someone to your home. They don’t have to come today, but why don’t you issue an invitation for someone to come to your home this week or the week after that. Invite them over for ice cream or for hamburgers. After all, it’s biblical for Christians to eat together. 4. Call someone you haven’t talked to in a long, long time. It could be an old friend you haven’t called in years. It may be someone who used to be a close friend but somehow you’ve lost touch with each other. It might be someone you need to call in order to clear up some past misunderstandings. It could be a mother, a father, a brother or a sister, a hometown friend, or someone else whose name comes to mind. The Original Xenophiliac As you know, I entitled this sermon “Confessions of a Xenophiliac.” I began with a confession and now I end with one. There is no such word as xenophiliac. I just made it up by switching around philoxenia, the actual Greek word for hospitality. But I like xenophiliac because it sounds like it ought to be a word even if it’s not. Just before the first service this morning the pastoral staff was praying in my office. When Bill Miller’s turn came, he said something like this: “O God, we thank you that you are the original xenophiliac.” At first it sounded odd. And then in a flash it hit me. It’s true. God is the original “lover of strangers.” For while we were yet sinners, Christ died for us. While we were estranged from God, he sent his Son to the earth. And we who were once strangers and aliens on the earth have now been brought near to God by the blood of Jesus Christ. We are no longer strangers, no longer aliens, no longer orphans, no longer far away from God. We are now as near to God as his own Son is, for through the blood of Jesus we are brought into his family. Because he loved us when we were strangers, we are strangers no more. Hospitality Pays Off In The End That same thing happens today when we show hospitality to others. We are only doing for others what God did for us. And in the end we won’t be disappointed. Consider these words of Jesus: When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory… . He will put the sheep on his right and the goats on his left… . Then the King will say to those on his right, “Come, you who are blessed by my Father, take your inheritance, the kingdom prepared for you since the foundation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you took me in.” The righteous will answer him, “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in?” The King will reply, “I tell you the truth, whatever you did for one of the least of these brothers of mine, you did it for me.” (Mt 25:31, 33, 34-35, 37-38, 40+) That’s the bottom line. When you open your home to strangers, you are opening your home to the Lord Jesus. When you welcome them, you welcome him. No one will ever be sorry they opened their home. No one will ever be sorry they said, “Come on in and have a meal with us.” No one will ever be sorry they put up with the inconvenience. No one will ever say, “I wish I hadn’t helped those people.” Hospitality has its rewards, both now and in the world to come. Who’s that knocking at your door? It might be Jesus. Rod Mattoon - Examples of Hospitality in Genesis 1. Abraham invites the angels into his tent. 18:5 2. Lot invites the reluctant angels into his home. 19:2 3. Abimelech invites Abraham to dwell in the land. 20:15 4. Laban receives Abraham’s servant. 24:31–33 5. Laban invites Jacob into his house. 29:13 6. Joseph cares for his brothers in his home. 43:24 7. Pharaoh invites Joseph’s family to live in Egypt. 45:18–20 James Freeman - Borrow Manners & customs of the Bible page 25 and page 26 - FEET WASHING - Where the soil is dry and dusty and sandals or similar footwear is worn, frequent washing of the feet is not only a luxury, but a necessity for comfort and health. It is, also, extremely refreshing, as anyone knows who has bathed their feet in cool water when they’re dusty and hot. Under such circumstances, it’s great hospitality and consideration to see that the feet of guests are washed with cool water. Just as important as feeding them when they’re hungry, or giving them a place to rest when they’re tired. Not to do so would be discourteous and even insulting. In Genesis 24:32, it tells how Rebekah’s family gave Abraham’s servant and the men who were with him water to wash their feet, “So the man went to the house, and the camels were unloaded. Straw and fodder were brought for the camels, and water for him and his men to wash their feet.” In Genesis 43:24 it tells how Joseph’s servant gave water to Joseph’s brothers, “The steward took the men into Joseph’s house, gave them water to wash their feet and provided fodder for their donkeys.” It is this courtesy of providing water for washing that Jesus refers to when He mildly reproves Simon the Pharisee, at whose house He was a guest, for not giving Him water to wash his feet: “Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair” (Luke 7:44). When the apostle Paul wrote to Timothy about the qualifications necessary for a widow be provided for by the Church, he listed foot washing among them: “… and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds” (1 Timothy 5:10). All of these were signs that the person had committed her life to serving others. If she had done this, then it was the responsibility of the Church to provide for her. These signs of a servant give force to the beautiful symbolic action of our Lord, Who washed the feet of His disciples, so that His disciples might see how they were to act toward each other after He was gone. No one was to be master or lord it over another, each was to be a servant of the other. (John 13:4–15) Genesis 18:1-19:1+ - Angels Unaware - "Old Bill" was hired to sweep streets in a small town. During the hot days of July and August, Mrs. Brown on the corner got into the habit of taking him a glass of lemonade and a slice of cake. He thanked her shyly and that was all. But one evening there came a knock at the back door of her home. Bill was there with a sack of apples in one hand and a handful of roasting ears in the other. He said, "I brought you these, Ma'am, for your kindness." "Oh, you shouldn't have," exclaimed Mrs. Brown. "It was nothing." "Well, no," the street sweeper agreed, "maybe it wasn't much, but it was more than anyone else did." Abraham was equally aware of the needs of those around him. When three strangers appeared in front of his tent, he was more than eager to extend hospitality to them. He could have thought, Surely someone who is less busy than I am will have compassion on them. But he didn't. Instead, he ran to meet them and begged for an opportunity to show hospitality to these travelers. Few people ever traveled when the sun was so hot, so Abraham was immediately both curious and courteous. Hospitality is the first law of the East, and Abraham faithfully obeyed it. The Bible says that hospitality is to characterize the Christian life. In fact, it's so important that it's listed as one of the qualifications for anyone desiring a position of leadership in the church (1Ti 3:2, Titus 1:8+). The writer of Hebrews said, "Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels" (He 13:2+). Do yourself a favor: when you have opportunity to open your home to a troubled teenager or to host a foreign student while the dorms are closed, do it! You never know when you might come across an angel. Some may have the gift of hospitality, but we all have the responsibility. Back to the Bible THOUGHT - The Lord did not come to Abraham's tent and say, 'I am Yahweh. I'm coming in! Open that tent flap--I'm coming in.' He waited for Abraham to show hospitality and Abraham invited Him in. That's how God works. The Lord works by invitation. He will never force Himself on you. He waits for you to invite Him in. Do you feel far from God today? Guess who moved? Invite Him to come fellowship with you again, returning to that joy and excitement you had when you first fell in love with Him (cf Rev 2:4-5+). The Restaurant Napkin - A pastor sat alone at a small-town café. A homeless man walked in, cold and hesitant. The pastor invited him to sit, handed him the menu, and bought him lunch.The waitress whispered, “You just changed the atmosphere in this place.” Hospitality isn’t just given to a person—it's given to a watching world, which sees the gospel lived out in real time. The Good Samaritan Today - A man had a flat tire on a deserted road. Dozens of cars passed. Finally, a stranger stopped, changed the tire, refused payment, and said, “Someone once helped me.” The rescued man said later, “I saw Jesus on the side of the road.” Hospitality often looks like inconvenience embraced for Christ’s sake. The Elderly Man at the Back Pew - A new widow visited a church on a Sunday morning and said she sat “in the back so I wouldn’t be noticed.” An older couple saw her, invited her to lunch, and befriended her. She later said, “Your kindness saved my life. I had no one.” Hospitality in the pew is often more powerful than hospitality in the home. The Storm Refuge - During a winter storm, a woman opened her garage to neighbors whose power was out. She handed out blankets, soup, and Scripture cards. A neighbor later said, “I didn’t step into a garage—I stepped into the love of God.” Hospitality turns ordinary spaces into holy spaces. The Man at the Airport Gate - A Christian overheard a soldier being told he didn’t have the money to fly home for a funeral. Quietly, he stepped forward and said, “I’ll take care of it.” The soldier whispered, “Why would you do that?” The man replied, “Because Christ has been generous to me.” Hospitality is generosity guided by grace. The Coffee Shop Conversation - A believer noticed a college student crying in a corner booth. She felt the Spirit’s nudge and ordered a coffee “for a friend I haven’t met yet.” A conversation followed, opening the way for prayer, comfort, and the gospel. Hospitality begins with availability, not ability. The Motel Lobby Bible - A traveling businessman saw a frightened woman with two children stranded in a motel lobby, abandoned by a broken promise. He quietly paid for their room. The next morning the woman told him, “My son opened the Bible in the room and read, ‘God is our refuge.’ I think God sent you to prove it.” Hospitality opens the door for Scripture to enter wounded hearts. The Table with an Empty Chair - One missionary family always kept an empty chair at their table “for whoever the Lord brings.” Over the years, that empty chair hosted widows, students far from home, lonely soldiers, and wandering souls. Many came to know Christ simply because someone had space for them. An empty chair can preach the gospel louder than a sermon. Hospitality is love in motion toward someone you’ve never met. A warm welcome can thaw a cold world. Hospitality is the gospel with hands and feet. When you serve a stranger, you serve your Savior. (Mt 10:42) Make room at your table—God may be sending an angel to dinner. Kindness to strangers is often God’s chosen doorway to dispensing His Gospel of grace. A stranger’s need is a believer’s invitation from God. Your home may be ordinary, but God can make it a sanctuary for a stranger. Hospitality turns interruptions into divine appointments. Generosity to a stranger is a sermon without words. Love for strangers is love for God in its purest form. (Because we too were once "strangers" to Him!) You may be the first kindness someone has experienced in years. Open doors can open hearts. Hospitality is "grace served warm." The Pastor Who Missed an Angel A pastor confessed that one Sunday he brushed past a homeless man sitting near the church door because he was “too busy preparing to preach.” After the service, the man was gone. But an usher approached with tears: “Pastor… I think you missed Jesus today.” Those words cut through him like a sword. He vowed that from that day on, he would never again hurry past the hurting. Hospitality begins when we stop seeing interruptions as obstacles and start seeing them as opportunities from God. The Refugee Family and the Empty Room A Christian couple heard about a refugee mother and child with nowhere to go. They had a guest room but had never used it. That night, the mother and child slept safely under their roof. Months later, the mother became a believer and said: “I saw the love of God before I ever heard the message of God.” Hospitality often preaches the gospel long before a sermon does. The Stranger at the Funeral At a funeral for a young believer, a man no one recognized kept weeping. Later he explained, “I was her Uber driver. On the way to the doctor she prayed for me, bought me lunch, and gave me the only Bible I own. I came today because she was the kindest stranger I ever met.” Hospitality has a long reach—often far beyond what we ever see. The Church That Grew Because of One Meal A tiny rural church began to decline. One woman suggested hosting meals every Sunday—open to anyone in town. They fed the lonely, the poor, the widowed, and the drifting. Within two years, the church doubled—not because of programs, but because of tables. When asked the secret, the pastor said: “We opened our doors, and God opened hearts.” The table is one of God’s most powerful evangelistic tools. TODAY IN THE WORD - The Gift of the Stranger: Faith, Hospitality, and Foreign Language Learning, by David Smith and Barbara Carvill, proposes hospitality as the foundation for our “encounters with strangers,” that is, for cross-cultural relationships. We should view a short-term missions trip, for instance, as an opportunity to receive hospitality, and getting to know an immigrant neighbor as a chance to offer hospitality. Biblical hospitality includes a pattern of showing humility and respect when interacting with others, and Smith and Carvill apply this pattern to foreign language learning in ways that should encourage and convict both students and teachers. The virtue of hospitality doesn't get much attention today, yet it is in the list of qualifications for eldership. Neither this list nor the one we'll study tomorrow are exhaustive or definitive. Both were written to pastors at relatively new churches— Titus in Crete and Timothy in Ephesus—so they could organize the local congregations and develop godly leadership teams. One interesting principle that emerges is that marriage, parenting, and home life are seen as proving grounds for church leadership (v. 6). Elders must be faithful and monogamous (if married), not engaging in any form of sexual immorality. They must have obedient, believing children whose characters have been shaped by their parents' godly training and discipline. And they must practice hospitality, which literally means “loving strangers” (cf. Lev. 19:34). Those who do so might even entertain angels unaware (Heb. 13:2). Another key principle is the importance of character. Most of the other attributes on this list, whether stated positively or negatively, have to do with moral actions and habits (vv. 7-8). This is instructive, given our culture's emphasis on abilities and achievements. Elders should be upright and self-controlled, not proud, angry, hurtful, dishonest, greedy, or self-pleasing. Spiritually speaking, their faith should be strong and they should be able to teach and defend sound doctrine (v. 9). APPLY THE WORD - Are you aware of the leadership policies and procedures at your church or in your denomination? If not, try to find out how leaders are chosen. Who is eligible? Is there any kind of leadership development program? How are leaders held accountable or disciplined when necessary? What authority, responsibilities, and privileges do leaders have? What is the history of the leadership structure currently in place? What are its strengths and weaknesses? Finally, commit to pray for the leaders in your church, and for their families. WHAT THE BIBLE SAYS ABOUT HOSPITALITY Biblical Theme Description Key Verse Commanded virtue Christians are told to practice hospitality Reflects God’s nature God welcomes us into His family Supports ministry Early church used homes for gospel work Required for leaders Elders must be hospitable Expression of love Hospitality is a way to love others QUESTION - What does the Bible say about hospitality? Gotquestions.org ANSWER - Hospitality can be defined as “the quality or disposition of receiving and treating guests and strangers in a warm, friendly, generous way.” In the New Testament, the Greek word translated “hospitality” literally means “love of strangers.” Hospitality is a virtue that is both commanded and commended throughout Scripture. In the Old Testament, it was specifically commanded by God: “When an alien lives with you in your land, do not mistreat him. The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt” (Leviticus 19:33-34, emphasis added). During His public ministry, Jesus and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9-10). Likewise, the early Christians also depended on and received hospitality from others (Acts 2:44-45; 28:7). In fact, travelers in ancient times depended heavily on the hospitality of strangers as traveling could be dangerous and there were very few inns, and poor Christians could not afford to stay at them, anyway. This generous provision to strangers also included opening one’s home for church services. Hospitality was indeed a highly regarded virtue in ancient times, especially for Christian leaders (Titus 1:8; 1 Timothy 3:2). The writer of Hebrews reminds us not to forget to “entertain strangers, for by so doing some people have entertained angels without knowing it” (Hebrews 13:2). Indeed, in the book of Genesis we read of Abraham’s humble and generous display of hospitality to three strangers. Wealthy and aged, Abraham could have called on one of his many servants to tend to the three unannounced visitors. Yet the hospitable and righteous Abraham generously gave them the best he had. And, as it turned out, he had entertained the Lord and two angels (Genesis 18:1-8). Christians are “God’s workmanship, created in Christ Jesus to do good works” (Ephesians 2:10). As followers of Christ, we emulate His love and compassion when we show hospitality, not only to fellow Christians, but even more so to strangers and the less fortunate. In fact, we honor God when we are kind to the needy (Proverbs 14:31; 19:17). As Jesus said, “When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed” (Luke 14:13). Christ also taught us the second greatest commandment, to “love your neighbor as yourself” (Matthew 22:39), and the Parable of the Good Samaritan teaches us that “neighbor” has nothing to do with geography, citizenship, or race. Wherever and whenever people need us, there we can be neighbors and, like Christ, show mercy. This is the essence of hospitality. In the Gospel of Matthew, Jesus discusses the hospitable behavior of those who will inherit the kingdom: “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (Matthew 25:34-36). In these days we often don’t think much about entertaining strangers, but hospitality is still an important part of Christian ministry (Romans 12:13; 1 Peter 4:9). By serving others we serve Christ (Matthew 25:40) and we promote the spread of God’s truth (3 John 5-8). Related Resources: Who were the three men who visited Abraham in Genesis 18? gotquestions.org Illustration - Gordon M. Ferguson tells of meeting a Filipino Methodist bishop on a European-bound ship. The bishop told of his experience when he came to North America as a student years before. The first Sunday his roommate appeared in the doorway, an umbrella under each arm. He offered to show him the way to his place of worship and then planned to go on to his own church. As they started down the street he thought, “If this man has this kind of faith and interest in my spiritual life, surely I should find out what his faith is like.” He asked his friend to take him to his church and he attended it all four years. As a result he entered Drew Theological Seminary, and years later became a bishop in the Methodist church. (Sermons Illustrated) Ray Pritchard - Somewhere I read about St. Benedict’s first rule for his followers: hospitality. They must always show kindness to strangers because in so doing they are showing kindness to Christ himself. The story is told about an old Benedictine monk who was about to lock the monastery door at the end of a very exhausting weekend. There had been so many guests and some of them had proved quite difficult to handle. He was secretly glad to see them all go so he could have a bit of rest. Just as he was closing the door, a new group of pilgrims walked up the path and asked for admittance. Under his breath, he said to himself, “Lord Jesus Christ, is it you again?” These words of Jesus offer a liberating perspective because it is easy to feel overwhelmed or perhaps resentful at the intrusion of others into our well-planned agendas. And sometimes, consciously or not, we can give off an air of condescension, of pride and superiority, of smugness because “We’ve found the truth and you haven’t, you poor, benighted pagans.” And don’t think those “poor, benighted pagans” can’t sense it. They’re not stupid. They know when Christians talk down to them. The words of Jesus help us see things in a new light. We know that when we go “in his name,” he goes with us. We know that we are going “with him” and “for him.” But now we know that we are also going “to him.” He’s on the receiving end of the mercy transaction. He is there in the face of the Afghan refugee. He stands with the homeless at the Harlem Avenue exit. He is there with the single mother struggling with three young children. He has a cell inside every prison in the world. He walks the halls of the cancer unit at the hospital. He hears the cries of abused children. He is there in the assembly of Sudanese believers. (A Cup of Cold Water) Ray Pritchard - I traveled to Russia not long after the fall of Communism. Upon my return to America, many people wanted to know about the food. I never ate better in my life. It seemed like we had three or four meals every day. Wherever we went, we enjoyed the hospitality of Russian believers. The average Russian family has much less than most Americans have of this world's goods, and yet when you go there, they open the cupboards wide, and they keep bringing it out. During my visit I was greatly blessed by a particular custom we followed in almost every home. At the beginning of the meal, we all stood and bowed our heads and thanked God for the food. Then we sat down and shared our meal together. At the end of the meal, we stood up again and we prayed, thanking God for what we had just received. That made a powerful impact on my life. That is what Jesus is talking about. That's what it means to say that God has given you daily bread—to be truly thankful and truly content with what he has provided. (Daily Bread Living) Ray Pritchard in A Tale of Three Men... Gaius 3Jn 1:1-8 excelled in this gift of hospitality even though these men were strangers to him. That leads me to remark that many of us have underestimated the New Testament command to practice hospitality. The Greek word literally means “love for strangers.” Too many of us think that hospitality means that we buy some chips and hot sauce and invite our friends over to watch Monday Night Football. Now I’m all in favor of watching football with your friends, but that’s not what biblical hospitality is all about. True hospitality involves opening your heart and home to those in need. It means sharing your time and resources with those people whom you may not know very well. QUESTION - What does it mean to be given to hospitality (Romans 12:13)? GOTQUESTIONS.ORG ANSWER - If 1 Corinthians 13 is the Bible’s “love chapter,” Romans 12 is its twin sister. In Romans 12:9–13, the apostle Paul focuses on our relationships with others, asserting that genuine love ought to permeate all our interactions: “Don’t just pretend to love others. Really love them . . . with genuine affection, and take delight in honoring each other” (Romans 12:9–10, NLT). If we truly love others, we will show kindness and generosity to people in need, and we will be “given to hospitality” (Romans 12:13, NKJV). Hospitality, in the biblical sense, goes beyond merely entertaining guests. It refers to having a welcoming, gracious, and generous disposition toward others, particularly strangers and those in need. The Greek phrase for “given to hospitality” (NKJV) in Romans 12:13 is alternately translated as “seek to show hospitality” (ESV), “be eager to practice hospitality” (NLT), and “pursue hospitality” (CSB). Paul used the Greek word philoxenian, translated as “hospitality”; it literally means “love to strangers.” This love is not just a feeling but an action—a deliberate effort to make strangers feel welcome, cared for, and valued. Even if we don’t possess the spiritual gift of giving (see Romans 12:8), all believers have the responsibility to practice hospitality and meet the needs of others. The Bible uses vivid images and parables about hospitality to paint a picture of salvation (Isaiah 25:6; Psalm 23:5–6; Matthew 22:1–14; John 14:2–3; Revelation 3:20). As God’s redeemed children, we show hospitality in gratitude for the salvation we have received from God (see Isaiah 58:6–7; John 13:12–15). Paul frequently mentions the importance of showing hospitality to Christian ministers (see Romans 16:1–2; Colossians 4:10; 3 John 5–10). He taught that spiritual overseers should be particularly given to hospitality (see Titus 1:8; 1 Timothy 3:2). The apostle Peter urged, “Cheerfully share your home with those who need a meal or a place to stay” (1 Peter 4:9, NLT). In Hebrews, Christians are reminded “to show hospitality to strangers, for some who have done this have entertained angels without realizing it!” (Hebrews 13:2, NLT). The concept of being given to hospitality is rooted in the Old Testament (see Exodus 22:21; Isaiah 58:6). Abraham, the great patriarch of faith, is a prime example of one who practiced hospitality. In Genesis 18:1–8, he welcomed three strangers into his home, generously offering them food, water, and rest. This act of hospitality was later revealed to be a divine encounter with God. Similarly, the Law of Moses commanded the Israelites to be hospitable: “When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt” (Leviticus 19:33–34, ESV). Jesus exemplified what it means to be given to hospitality. He dined with tax collectors and sinners (see Luke 19:1–10), welcomed children (see Matthew 19:14), and healed the sick (see Matthew 14:14). His parable of the Good Samaritan (Luke 10:25–37) is perhaps the most striking illustration of hospitality. In this story, a Samaritan helps a wounded man, providing him with care and shelter despite the societal enmity between Jews and Samaritans. The early Christian church continued in this tradition of hospitality, sharing everything they had and partaking of the Lord’s Supper and eating meals together in their homes with joyful and sincere hearts (see Acts 2:44–46). It involves a lifestyle of generosity and openness. Being given to hospitality means more than offering a pat on the back or hosting an occasional dinner party. It involves a lifestyle of generosity and openness. Here are some practical ways to embody this virtue: • Opening your home to new neighbors, visitors, or those who need a place to stay. • Meeting needs such as providing a meal, offering transportation, or simply listening to someone’s troubles. • Fostering a sense of belonging and community through small group gatherings, community events, or regular, intentional acts of kindness. • Treat everyone with dignity and love, regardless of background or circumstances. Romans 12 begins with a call to offer our bodies as “a living sacrifice, holy and pleasing to God” (Romans 12:1). Hospitality is a tangible expression of this sacrifice. It is an act of “true and proper worship” (Romans 12:1), a way to honor God by serving others. Being given to hospitality reflects the heart of God, who welcomes all to His table. In Matthew 25:35–36, Jesus describes the righteousness of those who will inherit the kingdom by pointing to their hospitality: “For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger, and you invited me into your home. I was naked, and you gave me clothing. I was sick, and you cared for me” (Matthew 25:35–36, NLT). By practicing hospitality, we honor Christ Himself. We love others as Jesus loved us and live out the gospel in practical ways. Must ( ought) (1163) dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. The word speaks of logical necessity according to the needs or circumstances. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". In English dictionaries must means to be obliged and expresses both physical and moral necessity or insistence. Must speaks of something that should not be overlooked or missed. Must is used to indicate requirement by immediate or future need or purpose. Dei in the Pastoral Epistles - 1 Tim. 3:2; 1 Tim. 3:7; 1 Tim. 3:15; 2 Tim. 2:6; 2 Tim. 2:24; Titus 1:7; Titus 1:11 Above reproach (without reproach, unrebukeable) (423) anepileptos from a = without + epilambáno = to seize, to lay firm hold) is an adjective which literally describes that which cannot be seized. Not able to be held as one would a criminal because there is nothing for which he might be accused. It is one who cannot be laid hold upon, so to speak, which metaphorically describes one who is inculpable, cannot be criticized (above criticism), inviolable (i.e., not tarnished, eg, as to one's honor, character, etc), unassailable (i.e., not liable to personal attack or question of character), irreprehensible (i.e., not to be blamed or censured; free from fault). Plutarch used the word to describe the character of one who teaches children The anepileptos individual is one who has nothing in their words, actions or deeds upon which an adversary could seize to make a charge. This person demonstrates conduct which is irreproachable, above criticism, without fault. He has a higher morality on which no blame can be found to base an accusation. As an aside (overseers, potential overseers and saints in general, for what is good for the shepherds is good for the sheep) do not attempt to obey this lofty charge in your own strength! Cast off any sense of self reliance and rely wholly on the Holy Spirit of Christ to give you both the desire and the power to live without reproach (Php 2:13NLT+). Anepileptos only in the Pastoral Epistles - 3x - 1 Tim. 3:2; 1 Tim. 5:7; 1 Tim. 6:14. No uses in the Septuagint. Temperate (3524) nephalios from nepho = to be sober, free of intoxicants, wineless and thus sober in judgment) strictly speaking means "holding no wine" (without wine). The word originally connotes abstinence from alcohol, but here it has a wider, metaphorical sense. Figuratively nephalios speaks of complete clarity of mind, clear headed, thus resulting good judgment. It describes one who is watchful to remain free from the intoxicating effects of liquor, but even more of the intoxicating effects of the world, the flesh and the devil and therefore they seek to continually remain circumspect, sober, and vigilant. A temperate attitude is to be the older man's lifestyle. Old men should have learned what are and what are not godly (God pleasing) pleasures. They should have learned by now that the passing pleasures of sin (He 11:25+) and of self-indulgence cost far more than they are worth. The "dividends" of vice are not worth the "investment" Ralph Earle writes that nephalios "was first used literally to describe drink which was "unmixed with wine." The ancient Greeks used to give to the Muses offerings of water, milk, and honey. It was forbidden to mix wine with these. The prohibitions went a step further: the wood burned with the sacrifices must not include the twigs of grapevines. There must not be the slightest contact with that which caused drunkenness. (Borrow Word meanings in the New Testament)
1 Timóteo 3
Cole on pugnacious - Being pugnacious means physically hitting others. But it may legitimately be expanded to refer to a man who is verbally combative. It should be needless to say that an elder should never strike anyone, especially his wife or children. If he must spank his child, he exercises control and does not abuse the child. I think that it is always wrong to strike a child in the face or to spank when you’re angry. The older the child, the more you use reason and the less you use spanking. The point is, an elder should not be a man who solves conflict by hitting others or being an aggressive bully. (sermon) But - Term of contrast. This marks a clear "change of direction" from sinful to godly behavior which gives a good Christian testimony. Gentle (epieikes) - This is a difficult word to translate into English but the general idea is reasonable, mild, fair, gracious and forbearing. Epieikēs describes the person who is considerate, genial, forbearing, and gracious, who easily pardons human failure. It carries the sense of forbearing patience, and willingness to yield or be merciful, rather than insist on strict justice. Such a person does not keep a list of all the wrongs done to him, or hold a grudge. Many men leave the ministry because they can’t accept criticism. A leader, when wronged, must have no thought of retaliation. The ultimate model of gentleness is Christ. The elder should be one you can feel comfortable speaking with about various matters. Lenski on gentle says "this is not the yieldingness of a slave or of an inferior but of a superior in a noble and generous spirit. The Christian keeps his high nobility, he condescends; he considers the weak and the needy and also the pitifulness of the world’s haughty and tyrannical. He has that purest and noblest grace which few are able to resist. All of this lies in this term epieikeia. Let it shine out from your joyous hearts! (Borrow The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon) Peaceable (amachos) describes a man who is not contentious, not quarrelsome, and avoids fighting and disputing. Leaders are to be men who are careful to avoid strife, unnecessary arguments and division and instead should seek peace. They are to be friendly and peaceful toward the lost rather than quarrelsome and belligerent. In an ungodly, immoral society it is easy to become angry with those who corrupt it, condemning them and writing them off as hopeless and beyond the pale of God’s grace. But we have no right to become hostile when unbelievers act like unbelievers!