Hebrews 13:2

Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.

Φιλοξενίας. Syr., רְחֶמְתָא דַּאכְסְנָיֵא, “the compassionate love of strangers.” “Hospitalitatis,” “hospitality.” We have well rendered it, “to entertain strangers.” Πολυξενία, is “a promiscuous entertainment of all,” the keeping, as we call it, of an open house; ἀξενία, is “a defect in entertainment,” through covetousness or roughness of nature; both condemned by the heathen: Μηδὲ πολύξεινον, μηδ᾿ ἄξεινον καλεέσθαι, Hesiod.

῎Ελαθον. Most copies o£ the Vulgar read “placuerunt;” which was put in by them who understood not the Grecism of “latuerunt,” for “inscii,” “unawares,” not knowing (that is, at first) who they were whom they entertained.

The Syriac thus reads the whole verse: “Forget not love unto strangers; for by this some were worthy, when they perceived it not, to receive angels.”

Hebrews 13:2. Be not forgetful [forget not] to entertain strangers; for thereby some have entertained angels unawares.

There are plainly in the words, first, A prescription of a duty; and, secondly, The enforcement of it by an effectual motive or reason.

1. The duty itself prescribed, which is to “entertain strangers;” and,

2. The manner of its prescription, “Forget not to do it;” be not forgetful of it.

1. The duty prescribed is the “ entertaining of strangers:” Φιλοξενία. The word is generally rendered by “hospitality;” and may well be so, if we consider the original of the word; but in its use it is somewhat otherwise applied among us. For it respects such as are strangers indeed, and unknown unto us as unto other circumstances, and so such as really stand in need of help and refreshment; but with us it is applied unto a bountiful, and, it may be, profuse entertainment of friends, relations, neighbors, acquaintances, and the like. The original word hath respect not so much unto the exercise of the duty itself, as to the disposition, readiness, and frame of mind, which are required in it and unto it. Hence the Syriac renders it, “the love of strangers,” and that properly. But it is such a love as is effectual, and whose proper exercise consisteth in the entertainment of them; which comprises the help and relief which strangers stand in need of, and which is the proper effect of love towards them. Hence we render it, “to entertain strangers.”

It is known what is meant by “entertainment;” even the receiving of them into our houses, with all necessary accommodations, as their occasions do require. In those eastern countries, where they traveled wholly or in part barefoot, washing of their feet, and setting meat before them, as also their lodging, are mentioned.

Strangers, even among the heathen, were counted sacred, and under the peculiar protection of God. So speaks Eumaeus unto Ulysses, when he entertained him as a poor unknown stranger: Ξεῖν, ᾿οὔ μοι ζέμις ἔστ, ᾿οὐδ ᾿εἰ κακίων σέθεν ἔλθοι, Ξεῖνον ἀτιμῆσαι· πρὸς γὰρ Διὸς εἰσὶν ἅπαντες Ξεῖνοί τε πτωχοί τε. Hom. Odyss. 14:56.

“O stranger! it is not lawful for me, though one should come more miserable than thou art, to dishonor or disregard a stranger; for strangers and poor belong to the care of God.”

And there was among some nations δίκη κακοξενίας, a punishment appointed for those that were inhospitable.

The Scripture frequently prescribes or commands this duty. See Deuteronomy 10:19; Isaiah 58:7; Matthew 25:35; Luke 14:13; Romans 12:13; 1 Peter 4:9; James 1:27.

This entertaining of unknown strangers, which was so great a virtue in ancient times, is almost driven out of the world by the wickedness of it. The false pretences of some with wicked designs, under the habit and pretense of strangers, on the one hand, and pretences for sordid covetousness, on the other, have banished it from the earth. And there are enough, who are called Christians, who never once dreamed of any duty herein. It is granted, therefore, that there is prudence and care to be used herein, that we be not imposed on by such as are unworthy of any entertainment. But it doth not follow that therefore we should refuse all who are strangers indeed; that is, whose circumstances we know not but from themselves.

It must also be acknowledged, that whereas provision is now made in all civilized nations for the entertainment of strangers, though at their own cost, things are somewhat, in this case altered from what they were in the younger days of the world.

But there was a peculiar reason, taken from the then present circumstances of the church, expecially of the Hebrews in their dispersions who belonged thereunto: whereon the apostle adjoins the prescription of this duty of entertaining strangers as the first branch of that brotherly love which he had before enjoined, as the first and most eminent way of its acting itself. For there were two things that make this duty more necessary than at other times. For the church was then under great persecution in sundry places, whereby believers were driven and scattered from their own habitations and countries, Acts 8:1. And hereon, following the direction of our blessed Savior, when they were persecuted in one city, to flee unto another, they did so remove into other parts and places wherein they were strangers, and where there were for the present some peace and quietness. For God is pleased so to order things, in his holy, wise providence, that for the most part persecution shall not be absolutely at any time universal, but that there may be some places of a quiet retirement, at, least for a season, unto them, or some of them, whose destruction is designed and endeavored in the places of their own habitation. So, under the furious papal persecution in this nation in the days of Queen Mary; many cities and places beyond the seas were a refuge for a season unto them who fled from hence for the preservation of their lives. God in such cases makes a double provision for his church, namely, a refuge and hiding-place for them that are persecuted and an opportunity for them that are at peace to exercise faith and love, yea, all gospel graces, in their helpful kindness towards them. And in case persecution at any time be universal (which state is at this time aimed at), and there be none to receive his outcasts, he himself will be their refuge and hiding-place: he will carry them into a wilderness, and feed them there, until the indignation be over-past. But in the state of the church wherein it was when the apostle wrote this epistle, those believers who were yet in peace and rest in their own habitations, had many obligations upon them to be ready to entertain strangers, who resorted unto them in their wanderings and distress.

Obs. 1. Especial seasons are directions and constraining motives unto especial duties. And he who on such occasions will forget to receive strangers, will not long remember to retain any thing of Christian religion.

Again; at that time there were sundry persons, especially of the converted Hebrews, who went up and down from one city, yea, one nation unto another, on their own cost and charges, to preach the gospel. “They went forth for the sake of Christ” (to preach the gospel), “taking nothing of the Gentiles,” unto whom they preached, 3 John 1:7. And these were only “brethren,” and not officers of any church, 3 John 1:5. The reception, entertainment, and assistance of these, when they came unto any church or place as strangers, the apostle celebrates and highly commends in his well- beloved Gaius, 3 John 1:5-6. Such as these, when they came to them as strangers, the apostle recommends unto the love and charity of these Hebrews in a peculiar manner. And he who is not, ready to receive and entertain such persons, will manifest, how little concernment be hath in the gospel, or the glory of Christ himself.

Now, whereas this grace or duty in general is much decayed among the professors of Christian religion we are greatly to pray, that, upon the returnal of the especial occasions it, which he at, the door, yea, are entered in many places, it, may be revived in the hearts and lives of all true believers.

2. The manner of the prescription of this duty is expressed in that word, “Forget it not,” be not umindful of it; which is peculiar. Another duty, of the same nature, in general with this, he gives in charge with the same expression, “Forget it not,” verse 16. And he doth there confirm his injunction with a peculiar reason “To do good and to communicate forget not; for with such sacrifices God is well pleased:” as here, “For thereby some have entertained angels” which intimates some peculiar concerns of these duties.

There is no doubt but that a positive command is included in the prohibition, “Forget not;” that is, “Remember.” There are some duties whereunto our minds ought always to be engaged by an especial remembrance; and they are such, for the most part, against which either much opposition ariseth, or many pretences are apt to be used for a countenance of their omission. Such is the observation of the Sabbath, the institution and command whereof are prefaced with a solemn injunction to remember it. And three things seem to be respected in this expression:

(1.) That we should endeavor to keep up our hearts in and unto a constant readiness for it. The word itself, φιλοξενία, respects more the frame of the mind and heart, their constant disposition unto the duty, than the actual discharge of it in particular instances. Unless the mind be preserved in this disposition, we shall fail assuredly in particular eases. “The liberal deviseth liberal things,” Isaiah 32:8. The mind is to be disposed and inclined habitually by the virtue of liberality, or it will not seek and lay hold on occasions of doing liberal things. And the reason why we find men so unready unto such duties as that here enjoined, is because they do not remember to keep their minds in a constant disposition towards them.

Obs. 2. Our hearts are not to be trusted unto in occasional duties, if we preserve them not in a continual disposition towards them. If that be lost, no arguments will be prevalent to engage them unto present occasions.

(2.) With respect unto surprisals. Seasons and occasions for this duty may befall us at unawares, and we may lose them before we are well composed to judge what we have to do. To watch against such surprisals is here given us in charge.

(3.) It respects a conquest over those reasonings and pretences which will arise against the discharge of this duty, when we are tried with especial instances. Some of them we have mentioned before, and others not a few will arise to divert us from our duty herein.

With respect unto these and the like difficulties or diversions, we are charged “not to forget,” that is, always to remember, to be in a readiness for the discharge of this duty, and to do it accordingly; for which reason, also, the command is enforced by the ensuing encouragement. And we may observe, that,

Obs. 3. The mind ought continually to be upon its watch, and in a gracious disposition towards such duties as are attended with difficulties and charge; such as that here commanded unto us: without which, we shall fail in what is required of us. The second thing in the words is the enforcement given unto the command, from the consideration of the advantage which some formerly had received by a diligent observance of this duty: “For thereby some have entertained angels unawares.”

“For thereby,” ‘for by this philoxeny;' the virtue inclining and disposing the mind unto the entertainment of strangers is in the first place intended.

‘And hereby some being in a readiness for the discharge of this duty, had the privilege of receiving angels under the appearance of strangers.'Had they not been so disposed, they had neglected the opportunity of so great divine grace and favor. So, the mind inlaid with virtue and grace, is equally prepared to perform duties, and to receive privileges.

“Some” did so. This is usually referred unto Abraham and Lot, whose stories to this purpose are recorded, Genesis 18:1, etc., 19:1, etc. And there is no doubt but they are referred unto in an especial manner, as what they did is recorded expressly by the Holy Ghost. Yet I dare not ascribe it unto them alone, exclusively unto all others. For I question not but that in those ancient times, wherein God so much used the ministry of angels about the church, sundry other believers were visited by them “unawares ” in like manner; as also, that they were disposed unto the receiving of this privilege by their readiness on all occasions to entertain strangers. But those instances left on the sacred record are sufficient unto the purpose of the apostle.

Now this reception of angels was a great honor unto them that received them; and so intended of God. And herein lies the force of the reason for diligence in this duty, namely, that some of them who were so diligent, had the honor, the favor, the privilege, of entertaining angels. Those angels stood in no need of their hospitality, nor did make any real use of the things that were provided for them; but they honored them in a particular manner with their presence, and gave them thereby a pledge of the especial care and favor of God. How could they have any greater, than by sending his glorious angels to abide and confer with them? And both of them, upon this entertainment of angels, were immediately made partakers of the greatest mercies whereof in this life they were capable. And,

Obs. 4. Examples of privileges annexed unto duties, (whereof the Scripture is full,) are great motives and incentives unto the same or the like duties. For the motive used by the apostle does not consist in this, that we also, in the discharge of this duty, may receive angels, as they did; nor are we hereby encouraged to expect any such thing: but he shows hereby how acceptable this duty is unto God, and how highly it was honored; whereon we may, in the discharge of the same duty, hope for divine approbation, in what way soever it seems good to God to signify it unto us.

This they did “unawares.” Of the meaning of the Greek phrase, and the corruption of the Vulgar Latin, reading “placuerunt” for “latuerunt,” we have spoken before. It is observed, that at the appearance of these angels unto Abraham in the heat of the day, “he sat in the door of his tent,”

Genesis 18:1: and at their appearance unto Lot in the evening, “he sat in the gate of Sodom,” where strangers were to enter, Genesis 19:1. Probably both of them at those seasons had so disposed themselves on purpose, that if they saw any strangers, they might invite and receive them; whereon they did so on the first occasion that offered itself. And this also shows their readiness and disposition unto this duty, which they waited and sought occasion for.

This they did unawares, not knowing them to be angels; that is, they did not so when first they invited and entertained them; for afterwards they knew what they were. But at first, both of them made such entertainments for them of bread and meat, as they knew well enough that angels stood in no need of.

And this may be laid in the balance against all those fears and scruples which are apt to arise in our minds about the entertainment of strangers, namely, that they are not so good as they appear or pretend to be, seeing some were so much better and more honorable than what at first they seemed to be.

And in some likeness hereunto, the poet, Odyss P, after he hath discoursed sundry things excellently about poor and strangers, with the care of God over them, adds, as the highest consideration of them,

Καί τε θεοὶ ξέινοισιν ἐοικότες ἀλλοδαποῖσι Παντοῖοι τελέθοντες, ἐπιστρωφᾶσι πόληας ᾿Ανθρώπων ὕζριν τε καὶ εὐνομίην ἐφορῶντες Odyss, 17:485.

“The gods themselves, like unto wandering strangers, (seeing they are everywhere,) do come and visit cities, beholding what is done right or wrong among men.” Those that appeared unto Abraham are called “three men,” because of the outward shape they had assumed, and the manner of their communication. Two of them were angels by nature, one of them by office only; for he was the of God: for he is called Jehovah, Genesis 18:1; Genesis 13:17. And he deals with him in his own name, as unto the worship and covenant-obedience which he required of him, Genesis 13:17-18. And when the other angels departed, who entered Sodom at even, Genesis 19:1, he continues still with Abraham: “But, Abraham stood yet before the LORD,” Genesis 18:22. And all the passages between them were such, that if a divine person be not openly avowed therein, we can have no assurance that God ever spake or transacted any of those things which are ascribed unto him in the Scripture, as the making of the world, and the like.

So Abraham entertained angels, two of them who were so by nature, and him who was then so by office; but when they appeared unto him, they are not in the Scripture called angels, though those two of them which came to Sodom are so, Genesis 19:1.

Schlichtingius, to oppose the appearance of the Son of God in that place unto Abraham, takes great pains to confute an opinion, “That those three men were the three persons of the Trinity; and because Abraham spake unto one, that signified the unity of the divine essence in them all.” The same notion doth Kimchi oppose on the place; so doth Enjedinus in his explications: which makes me think that some have expressed themselves unto that purpose. And indeed there are passages in some of the ancients intimating such a sense of the words; but it is universally rejected long ago. And by these men it is raised again, for no end but that they may seem to have something to say against the appearances of the Son of God under the old testament, Neither hath Schlichtingius here any one word but only exceptions against that opinion, which no man owns or defends. But it is plain, that he who appeared here unto Abraham, who also appeared unto Jacob, Moses, and Joshua, is expressly called Jehovah, speaks and acts as God, in his own name, hath divine works and divine worship assigned unto him, was adored and prayed unto by them unto whom he appeared; and in all things so carries it, in assuming all divine properties and works unto himself, as to beget a belief in them unto whom he appeared of his being God himself. And we may observe,

Obs. 5. Faith will make use of the highest privileges that ever were enjoyed on the performance of duties, to encourage unto obedience, though it expects not any thing of the same kind on the performance of the same duties.

Obs. 6. When men, designing that which is good, do more good than they intended, the shall, or may, reap more benefit thereby than they expected.