the Week of Proper 20 / Ordinary 25
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New Living Translation
Romans 12:13
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalDevotionals:
- DailyParallel Translations
Be ready to snub for those in need. Don't turn anyone away from your table.
contributing to the needs of the saints, practicing hospitality.
contributing to the needs of the saints, pursuing hospitality.
Giving to the needs of the saints, ready to take people into your houses.
distributing to the necessities of the saints; given to hospitality.
Share with the saints in their needs; pursue hospitality.
contributing to the needs of the saints; given to hospitality.
Communicate to the necessities of the saints, pursue hospitality, Bless them who persecute you;
Relieve the necessities of God's people; always practise hospitality.
Distributing to the necessitie of Saints; giuen to hospitalitie.
imparting to the needs of the saints, pursuing hospitality.
Distribute vnto the necessities of the sayntes. Be glad to harbarow.
distribute to the necessity of the saints; cultivate hospitality.
contributing to the needs of God's people, pursuing [the practice of] hospitality.
communicating to the necessities of the saints; given to hospitality.
Contribute to the needs of the saints, practice hospitality.
Distribute vnto the necessite of the saynctes and diligently to harboure.
communicating to the necessities of the saints; given to hospitality.
Distributing to the necessity of saints; given to hospitality.
to the necessities of the saints communicating; the hospitality pursuing.
Share with God's people who need help. Bring strangers in need into your homes.
Contribute to the needs of the saints, pursue hospitality.
Share with the saints who are in need. Practice hospitality.
Take care of God's needy people and welcome strangers into your home.
Share what you have with God's people, and practice hospitality.
Contribute to the needs of the saints and seek to show hospitality.
Distributing vnto the necessities of the Saintes: giuing your selues to hospitalitie.
Distributing to the necessity of saints; given to hospitality.
contributing to the needs of the holy ones; given to hospitality.
Supply the needs of the saints. Extend hospitality to strangers.1 Corinthians 16:1; 2 Corinthians 9:1,12; 1 Timothy 3:2; Titus 1:8; Hebrews 6:10; 1 Peter 4:9; 1 John 3:17;">[xr]
distributing to the necessity of the saints. Be kind to strangers.
Be communicators to the wants of the saints. Be kind to strangers.
distributing to the needs of the saints, given to hospitality.
Share what you have with Christian brothers who are in need. Give meals and a place to stay to those who need it.
communicating to the necessities of the saints; given to hospitality.
Contribute to the needs of the saints; extend hospitality to strangers.
With the needs of the saints, having fellowship, - hospitality, pursuing.
Communicating to the necessities of the saints. Pursuing hospitality.
Distributing to the necessity of saints; given to hospitality.
contributing to the needs of the saints, pursuing hospitality.
Distributyng to ye necessitie of saintes, geuen to hospitalitie.
Share with God's people who need help. Look for people who need help and welcome them into your homes.
contributing to the needs of the saints, practicing hospitality.
Share your belongings with your needy fellow Christians, and open your homes to strangers.
yyuynge good to the nedis of seyntis, kepynge hospitalite.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Distributing: Romans 12:8, Romans 15:25-28, Psalms 41:1, Acts 4:35, Acts 9:36-41, Acts 10:4, Acts 20:34, Acts 20:35, 1 Corinthians 16:1, 1 Corinthians 16:2, 2 Corinthians 8:1-4, 2 Corinthians 9:1, 2 Corinthians 9:12, Galatians 6:10, Philemon 1:7, Hebrews 6:10, Hebrews 13:16, 1 John 3:17
given: Genesis 18:2-8, Genesis 19:1-3, 1 Timothy 3:2, 1 Timothy 5:10, Titus 1:8, Hebrews 13:2, 1 Peter 4:9
Reciprocal: Genesis 18:6 - three Leviticus 25:35 - then Deuteronomy 23:24 - thou mayest Judges 19:20 - let all thy wants Ruth 2:16 - General 2 Kings 4:10 - Let us Nehemiah 5:17 - an hundred Job 31:17 - the fatherless Job 31:32 - The stranger Psalms 112:9 - dispersed Isaiah 58:7 - bring Matthew 25:35 - I was a Luke 12:17 - shall Luke 14:13 - call 1 Corinthians 16:15 - to the Ephesians 4:28 - give Philippians 1:5 - General 1 Timothy 6:18 - ready Philemon 1:5 - toward the Lord
Cross-References
Meanwhile, Abram and Nahor both married. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah. (Milcah and her sister Iscah were daughters of Nahor's brother Haran.)
I will bless those who bless you and curse those who treat you with contempt. All the families on earth will be blessed through you."
He took his wife, Sarai, his nephew Lot, and all his wealth—his livestock and all the people he had taken into his household at Haran—and headed for the land of Canaan. When they arrived in Canaan,
Abram traveled through the land as far as Shechem. There he set up camp beside the oak of Moreh. At that time, the area was inhabited by Canaanites.
After that, Abram traveled south and set up camp in the hill country, with Bethel to the west and Ai to the east. There he built another altar and dedicated it to the Lord , and he worshiped the Lord .
When the Egyptians see you, they will say, ‘This is his wife. Let's kill him; then we can have her!'
So please tell them you are my sister. Then they will spare my life and treat me well because of their interest in you."
Abraham introduced his wife, Sarah, by saying, "She is my sister." So King Abimelech of Gerar sent for Sarah and had her brought to him at his palace.
Didn't Abraham tell me, ‘She is my sister'? And she herself said, ‘Yes, he is my brother.' I acted in complete innocence! My hands are clean."
When the men who lived there asked Isaac about his wife, Rebekah, he said, "She is my sister." He was afraid to say, "She is my wife." He thought, "They will kill me to get her, because she is so beautiful."
Gill's Notes on the Bible
Distributing to the necessity of saints,.... Or "communicating", as many versions render the word; "distributing" more properly belongs to the officers of the church, the deacons, and communicating to the members of it in common. All men in general are to be relieved that are in want, even our very enemies, and particularly such as are our own flesh and blood, nearly related to us, aged parents, c. and especially they that are of the household of faith, here called "saints" and indeed, such only come under the care and notice of a church: and they are such, whom God has set apart for himself, has chosen in his Son, that they should be holy; whom Christ has sanctified, or whose sins he has expiated by his blood; and to whom he is made sanctification; and in whose hearts a work of grace and holiness is wrought by the Spirit of God, which is the sanctification of the Spirit they are chosen through, as a mean to eternal salvation by Christ; and in consequence of this, they live soberly, righteously, and godly, and have their conversations as become the Gospel of Christ: and such as these, being in necessitous circumstances, are to be communicated to; for not all, or any of the saints, but only such as are in "necessity", are here pointed at; it is not communicating to the saints, but to their necessity, which is recommended. It is the will and pleasure of God, that some of his dear children should be in strait circumstances of life, be reduced to want and distress, partly to try their own graces, their faith and trust in God, and dependence on him; and partly the graces of others, the charity, liberality, and beneficence of those who have of this world's goods: and who are the persons that are to "communicate", not words only, saying, be warmed and filled, and give nothing; but their substance, they are to deal their bread to the hungry, clothe the naked, and give a portion to as many as are in need: and these acts of giving and receiving, are one way by which the saints have communication with each other, and which is suggested by the word "communicating" here used; for fellowship does not lie merely in private conversation, and in sitting down together at the Lord's table, but in "communicating to one another such things" as are needful, as for the soul, so for the body. Some copies read, "communicating to the memories of the saints"; not making images of them, and praying to them, but speaking well and honourably of them, and imitating them in what they did well; see Proverbs 10:7.
Given to hospitality; or, as it may be rendered, "pursuing", or "following after love to strangers"; which is properly hospitality: respect is to be shown not to such only who are members of the same community with us, but also to such of the people of God, that may be of another country, or of some distant parts of our own, not before known by us; who by persecution, and distress of some sort or another, or by some providence or another, are obliged to remove from their native place. These we are to love, and show our love to, not only by directing and advising, but, if need be, by giving them food and raiment, and lodging them: this is a duty incumbent on ministers of the Gospel, and on private members, and on all who are in any capacity to perform it; and which should be done cheerfully, and without grudging; and what persons should use, inure, and give themselves to, yea, should seek after, and call to objects of it; as Abraham and Lot did, who thereby entertained angels unawares, and is what the apostle here means by pursuing and following after it.
Barnes' Notes on the Bible
Distributing - The word used here denotes having things in “common” κοινωνοῦντες koinōnountes. It means that they should be communicative, or should regard their property as so far common as to supply the needs of others. In the earliest times of the church, Christians had all things in common (Notes, Acts 2:44), and felt themselves bound to meet all the needs of their brethren. One of the most striking effects of Christianity was to loosen their grasp on property, and dispose them to impart liberally to those who had need. The direction here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy; compare Galatians 6:6; Romans 15:27; Phi 4:15; 1 Timothy 6:18.
To the necessity - To the needs. That is, distribute to them such things as they need, food, raiment, etc. This command, of course, has reference to the poor. “Of saints.” Of Christians, or the friends of God. They are called saints as being holy (ἁγιοι hagioi), or consecrated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of mankind. The law of the New Testament is Galatians 6:10, “As we have opportunity, let us do good to all men, especially to them who are of the household of faith.” The Christian is indeed to love all mankind, and to do them good as far as may be in his power, Matthew 5:43-44; Tit 3:8; 1 Timothy 6:18; Hebrews 13:16. But he is to show particular interest in the welfare of his brethren, and to see that the poor members of the church are provided for; for,
(1) They are our brethren; they are of the same family; they are attached to the same Lord; and to do good to them is to evince love to Christ, Matthew 25:40; Mark 9:41.
(2) They are left especially to the care of the church; and if the church neglects them, we may be sure the world will also, Matthew 26:11. Christians, especially in the time of the apostles, had reason to expect little compassion from the people of the world. They were persecuted and oppressed; they would be embarrassed in their business, perhaps thrown out of occupation by the opposition of their enemies; and it was therefore especially incumbent on their Brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God; and hence the poor followers of Christ are in a special manner thrown on the benefactions of the church.
(3) It is not improbable that there might be a special reason at that time for enjoining this on the attention of the Romans. It was a time of persecution, and perhaps of extensive distress. In the days of Claudius (about a.d. 50), there was a famine in Judea which produced great distress, and many of the poor and oppressed might flee to the capital for aid. We know, from other parts of the New Testament, that at that time the apostle was deeply interested in procuring aid for the poor brethren in Judea, Romans 15:25-26; compare Acts 19:21; 2Co 8:1-7; 2 Corinthians 9:2-4. But the same reasons for aiding the poor followers of Christ will exist substantially in every age; and one of the most precious privileges conferred upon people is to be permitted to assist those who are the friends of God, Psalms 41:1-3; Proverbs 14:21.
Given to hospitality - This expression means that they should readily and cheerfully entertain strangers. This is a duty which is frequently enjoined in the Scriptures, Hebrews 13:2, “Be not forgetful to entertain strangers, for thereby many have entertained angels unawares;” 1 Peter 4:9, “Use hospitality one to another without grudging.” Paul makes this especially the duty of a Christian bishop; 1 Timothy 3:2, “A bishop then must ...be given to hospitality;” Titus 1:8. Hospitality is especially enjoined by the Saviour, and its exercise commanded; Matthew 10:40, Matthew 10:42, “He that receiveth you receiveth me, etc.” The waver of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them; Matthew 25:43, “I was a stranger, and ye took me not in.” It is especially commended to us by the example of Abraham Genesis 18:1-8, and of Lot Genesis 19:1-2, who thus received angels unawares.
It was one of the virtues on which Job particularly commended himself, and which he had not failed to practice; Job 31:16-17, “If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof, etc.” In the time of our Saviour it was evidently practiced in the most open and frank manner; Luke 10:7, “And in the same house remain, eating and drinking such things as they give.” A remarkable instance is also mentioned in Luke 11:5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore especially pleasant; in countries too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation; and where the population was too sparse, and the travelers too infrequent, to justify inn-keeping as a business.
From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Palestine. It was customary, indeed, to erect places for lodging and shelter at suitable distances, or by the side of springs or watering places, for travelers to lodge in. But they are built at the public expense, and are unfurnished. Each traveler carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans; (see Robinson’s Calmet, art. Caravanserai.) It is still so; and hence, it becomes, in their view, a virtue of high order to entertain, at their own tables, and in their families, such strangers as may be traveling. Niebuhr says, that “the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travelers may lodge and be entertained some days gratis, if they will be content with the fare; and they are much frequented. When the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Muslims, gentle or simple.” - “The primitive Christians,” says Calmet, “considered one principal part of their duty to consist in showing hospitality to strangers. They were in fact so ready in discharging this duty, that the very pagan admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured for them a favorable reception wherever the name of Jesus Christ was known;” (Calmet, Dict.) Calmer is also of opinion that the two minor epistles of John may be such letters of recommendation and communion; compare 2 John 1:10.
It may be added that it would be particularly expected of Christians that they should show hospitality to the ministers of religion. They were commonly poor; they received no fixed salary; they traveled from place to place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ. This was particularly intended by our Saviour’s instructions on the subject, Matthew 10:11-13, Matthew 10:40-42. The duty of hospitality is still binding upon Christians and all people. The law of Christ is not repealed. The customs of society are indeed changed; and one evidence of advancement in commerce and in security, is furnished in the fact that inns are now provided and patronized for the traveler in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian religion; it evinces proper love toward mankind; it shows that there is a feeling of brotherhood and kindness toward others, when such hospitality is shown. It unites society, creates new bonds of interest and affection, to show kindness to the stranger and to the poor. To what extent this is to be done, is one of those questions which are to be left to every man’s conscience and views of duty. No rule can be given on the subject. Many men have not the means to be extensively hospitable; and many are not placed in situations that require it. No rules could be given that should be applicable to all cases; and hence, the Bible has left the general direction, has furnished examples where it was exercised, has recommended it to mankind, and then has left every man to act on the rule, as he will answer it to God; see Matthew 25:34-46.
Clarke's Notes on the Bible
Verse Romans 12:13. Distributing to the necessity of saints — Relieve your poor brethren according to the power which God has given you. Do good unto all men, but especially to them which are of the household of faith. Instead of χρειαις, necessities, some ancient MSS. have μνειαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said: Do not forget those in other Churches who have a claim on your bounty. But I really cannot see any good sense which this various reading can make in the text; I therefore follow the common reading.
Given to hospitality. — την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public accommodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and in many cases the Christians, flying before the face of persecution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this is the spirit of the duty.
