Exegetical and Hermeneutical Commentary of Hebrews 13:2
Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
2. to entertain strangers ] The hospitality of Christians (what Julian calls ) was naturally exercised chiefly towards the brethren. The absence of places of public entertainment except in the larger towns, and the constant interchange of letters and messages between Christian communities a happy practice which also prevailed among the Jewish Synagogues made “hospitality” a very necessary and blessed practice. St Peter tells Christians to be hospitable to one another ungrudgingly, and unmurmuringly, though it must sometimes have been burdensome (1Pe 4:9; comp. Rom 12:13; Tit 1:8; 1Ti 3:2). We find similar exhortations in the Talmud (Berachoth f. 63. 2; Shabbath f. 27. 1). Lucian ( De Mort. Peregr. 16) and the Emperor Julian ( Ep. 49) notice the unwonted kindness and hospitality of Christians.
have entertained angels unawares ] Abraham (Gen 18:2-22. Lot (Gen 19:1-2). Manoah (Jdg 13:2-14). Gideon (Jdg 6:11-20). Our Lord taught that we may even entertain Him the King of Angels unawares. “I was a stranger, and ye took Me in” (Mat 25:35-40). There is an allusion to this “entertaining of angels” in Philo, De Abrahamo (Opp. ii. 17). The classic verb rendered “unawares” ( elathon) is not found elsewhere in the N.T. in this sense, and forms a happy paronomasia with “forget not.”
Fuente: The Cambridge Bible for Schools and Colleges
Be not forgetful to entertain strangers – On the duty of hospitality, see a full explanation in the notes on Rom 12:13.
For thereby some have entertained angels unawares – Without knowing that they were angels. As Abraham (Gen 18:2 ff), and Lot did; Gen. 19. The motive here urged for doing it is, that by entertaining the stranger we may perhaps be honored with the presence of those whose society will be to us an honor and a blessing. It is not well for us to miss the opportunity of the presence, the conversation, and the prayers of the good. The influence of such guests in a family is worth more than it costs to entertain them. If there is danger that we may sometimes receive those of an opposite character. yet it is not wise on account of such possible danger, to lose the opportunity of entertaining those whose presence would be a blessing. Many a parent owes the conversion of a child to the influence of a pious stranger in his family; and the hope that this may occur, or that our own souls may be blessed, should make us ready, at all proper times, to welcome the feet of the stranger to our doors. Many a man, if, he had been accosted as Abraham was at the door of his tent by strangers, would have turned them rudely away; many a one in the situation of Lot would have sent the unknown guests rudely from his door; but who can estimate what would have been the results of such a course on the destiny of those good people and their families? For a great number of instances in which the pagan were supposed to have entertained the gods, though unknown to them, see Wetstein in loc.
Fuente: Albert Barnes’ Notes on the Bible
Heb 13:2
Entertain strangers
Entertaining strangers:
The text derives much of its importance from the times in which it was written.
They were perilous times for Christians. The disciples of Christ had often to flee to strange cities, and in entertaining some stranger, a man might find he had entertained a Christian, or had given shelter and food to a messenger or angel of the Church, and he would be more than repaid by the discourse and benediction of the wayfarer.
I. SMALL DUTIES ARE OFTEN ENFORCED BY GREAT PROMISES. Small duties, like small mercies, are often overlooked. God has scattered His gifts over lifes pathway, we mistake them for wild flowers or mere weeds; but they yield fragrance when pressed by our worn and weary feet. Life is made up, to a great extent, of small things,–they give symmetry and beauty to character, and make up the proportions of life; they are necessary to the order of the family and the harmony of the home; their absence would soon be detected in the irregular movements of the simple machinery, or in the note of dissonance which would mar the music of life. There are numerous instances in the past, in which pity to the oppressed and the captive, kindness to the stranger, and charity to man, were enforced by great promises; by the promise oftentimes of living long in the land which the Lord their God had given them. And so in the text men are to entertain strangers because some have entertained angels unawares.
II. OUR MINISTRATIONS MAY BE AS IMPORTANT FOR OUR SAKE AS FOR THE SAKE OF THOSE TO WHOM THEY ARE RENDERED. We get, in one sense, as much good by giving, as we confer on those who receive our gifts. We are to be merciful, that thus we may imitate God. Hospitality is of importance, because it involves a genial nature,–a large, loving heart, consideration and care for man. A man who is not a lover of hospitality is in danger of living to himself, shutting up life within himself, being separate and divided from his fellows. Man is a social being, and he who would have friends must show himself friendly. Apparently incidental circumstances often lead to great and unexpected results. An introduction to a stranger–an act of courtesty–a few passing words, have led to results which have influenced all the future. Men have only thought of entertaining a stranger, and they have entertained an angel. We are to do lifes duties; we are to be generous and hospitable if no angel ever enters our tent; we are to entertain strangers, though they may never turn out to be angels.
III. THE PRECEPT ENJOINS ON US BENEVOLENCE AND LARGENESS OF HEART. Men are too much accustomed to live with men of their own class, with men who read the same books, think the same thoughts, and live the same kind of life; they do not know men out of their circle, they do not receive the benefit which results from freshness of thought, and interchange of sentiment, and deeper and warmer feeling. (H. J. Boris.)
Hospitality:
In hospitality these things are required:
1. That we do it frequently. One swallow makes not a spring. The receiving of a stranger once makes not a hospitable man. We must make a daily use and occupation of it. It was the continual practice of Lot and Abraham, as may appear by their behaviour.
2. It must be willingly. We must not tarry till strangers offer themselves. We must pull them in, as Abraham and Lot did. We must constrain them, as Lydia did St. Paul and Silas.
3. Cheerfully without grudging (1Pe 4:9), we must not repine at it, speak hardly of them when they be gone.
4. Meekly; not receive them after a stately and lord-like manner; but after a meek manner, as if we were rather beholden to them, than they to us. They be the brethren of Christ, the sons of God; we are not worthy of such guests.
5. Abundantly; according to that ability wherewith God hath blessed us. If we have but a little, let them have a little, as the widow of Sarepta dealt with Elias. If we have a great portion of Gods blessings, let them taste of them.
6. We must do it perseveringly: be not weary of well doing. Hospitality is a good thing, be not weary of it. Let thy house be open to good men all the days of thy life. But alas, this is a hard doctrine, who can abide it; we are too much wedded to the world: yea, they that make a great show of Christianity, are ready to say with Nabal, Shall I take my bread and my water, and my flesh, and give it unto men whom I know not whence they be? Oh forget not this duty. Here he means such strangers especially as are compelled to forsake their country for the gospels sake; but it is to be extended to all.
It is an excellent duty, and we have many spurs to prick us to it.
1. God requires it (Isa 58:7).
2. We have many ensamples for it.
3. We ourselves may be strangers, therefore do as ye would be done to.
4. The want of it hath been grievously punished, it was the overthrow of the whole tribe (Jdg 20:1-48.).
5. In receiving men that are strangers, we may receive angels. Preachers which be Gods angels, nay, Christ Himself (Mat 25:6).
6. It is gainful for this life, and that which is to come. (W. Jones, D. D.)
A gracious disposition unexpectedly rewarded
I. 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 anything of Christian religion.
II. 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.
III. THAT THE MIND OUGHT CONTINUALLY TO BE ON ITS WATCH, AND IN A GRACIOUS DISPOSITION TOWARDS SUCH DUTIES AS ARE ATTENDED WITH DIFFICULTIES AND CHARGE. Such as that here commanded to us, without which, we shall fail in what is required of us.
IV. EXAMPLES OF PRIVILEGES ANNEXED TO DUTIES, WHEREOF THE SCRIPTURE IS FULL, ARE GREAT MOTIVES AND INCENTIVES TO THE SAME, OR THE LIKE DUTIES.
V. 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 ANYTHING OF THE SAME KIND ON THE PERFORMANCE OF THE SAME DUTIES.
VI. WHEN MEN DESIGNING THAT WHICH IS GOOD, DO MORE GOOD THAN THEY INTENDED, SHALL OR MAY REAP MORE BENEFIT THEREBY THAN THEY EXPECTED. (John. Owen, D. D.)
Kindness to stranger:
Even in later ages of the Church, there have been fine exemplifications, personal and public, of kindness to Christian strangers. Some of the most remarkable of these belong to the age of the Reformation. The heart warms towards Frankfort and Geneva, in the memory of the hospitable shelter which those venerable cities gave at that eventful epoch, to so many of our English and Scottish exiles. And not a few evangelical Protestants on the Continent of Europe now delight to extend their humble hospitality to British Christians whom an interest in the common faith, or even a less sacred motive, may have carried to their shores. (D. S. Patterson.)
A genius for kindness:
There is a man, said his neighbour, speaking of a village carpenter, who has done more good, I really believe, in this community than any other person who ever lived in it. He cannot talk very well in prayer-meetings, and he doesnt very often try. He isnt worth two thousand dollars, and its very little that he can put down on subscription papers for any good object. But a new family never moves into the village that he does not find them out, to give them a neighbourly welcome and offer any little service he can render. He is usually on the lookout to give strangers a seat in his pew at church. He is always ready to watch with a sick neighbour, and look after his affairs for him; and Ive sometimes thought he and his wife keep house plants in winter just for the sake of being able to send little bouquets to invalids. He finds time for a pleasant word for every child he meets, and youll always see them climbing into his one-horse waggon when he has no other load. He really seems to have a genius for helping folks in all sorts of common ways, and it does me good every day just to meet him on the streets. (Baxendales Anecdotes.)
Entertained angels unawares
Strangers may be angels
I. Strange PERSONS may often turn out to be angels.
1. It may be so with the stranger who enters our household.
2. It may be so with the stranger in our neighbourhood.
3. It may be so with the stranger in our church.
4. It may be so with the stranger in our country. Treat all men with generousness and goodwill, and you may perhaps find angelic things within them.
II. Strange THINGS may often turn out to be angels.
1. A strange truth may turn out to be an angel, solving difficulties, enfranchising the intellect, and making the horizon of the soul beam brightly with unearthly stars.
2. A strange trial may turn out to be an angel. Adversity, disease, bereavement, may prove blessings in disguise.
3. A strange charity may turn out to be an angel. It is more blessed to give than to receive. (Homilist.)
Angel visits:
There is no reason for thinking that under the Christian dispensation angelic beings ever assume a visible form, though we have nevertheless the comforting assurance that they are all ministering spirits sent forth to minister to them that shall be the heirs of salvation. But the visit might be like that of an angel, inasmuch as the visitor might bring rich intelligence as to the glorious things of the invisible world. What is there to prevent God from enabling one of our fellow-men to discourse to us so exquisitely on the deep things of our faith and the beautiful and harmonious things of heaven, that the effect shall be literally the same as though He had commissioned a cherub or a seraph to take human form and speak in human speech? We will give you as nearly as we may the scene which was likely to occur in the early days of the Church, and which, with due allowance made for change in circumstances, might occur in our own. We suppose a Christian family gathered round their fireside in times when the profession of Christianity exposed to persecution. They are themselves almost dreading the coming of the inquisitor, and they are startled by that knock at their door, fancying that it may proceed from some minister of cruelty; but there is only an aged wanderer who solicits admission, and the storm pleads for him as eloquently as his grey hairs. Shall he be refused? It is not unlikely that he is some poor victim whom the dogs of persecution are hunting down. If we admit him, he may be tracked to this house, and then, without being able to shield him, we shall be ruined ourselves. But the master of that house is too staunch a character to be deterred from duty by the fear of consequences. Simply reminding his family of the precept–Be not forgetful to entertain strangers, he opens his door, and bids the old man welcome in the name of the Lord; and the stranger, whilst partaking the proffered hospitality, enters into conversation, and, finding that they are Christians who have so kindly received him, seeks to recompense the kindness by discoursing on Christianity, and he pours forth all the treasures of his experience, and enlarges on the mysteries of redemption. He is one who has thought deeply and felt deeply; and as he dilates on the love of God in sending His own dear Son, and explains the blessed and marvellous manner in which the provisions of the gospel meet the wants of fallen creatures, or speaks thrillingly of the exceeding and eternal weight of glory, for which the trials of life are only a preparation, every eye is fast rivetted upon him, and his voice falls on every ear as some unearthly sound; but most sweet and most musical in its unearthliness. Is there any reason whatsoever why this might not occur, why it might not happen in any age of the Church, though more likely when persecution had caused the excellent of the earth, like the Master whom they served, to have not where to lay the head? And when the old man, wearied by his own high stretchings into mysteries and glories, had sunk to repose, would not the amazed and delighted family say, one to another, as the disciples who had journeyed to Emmaus, Did not our heart burn within us while He talked with us by the way, and while He opened to us the Scriptures? Would not their feeling be as though they had received into their circle the inhabitant of a better world, known, not indeed by the wing of light and the eye of fire; but by wisdom drawn from gazing upon God; and would they not exclaim, Oh! well hath the apostle followed up his precept, Be not forgetful to entertain strangers, by saying, for thereby some have entertained angels unawares? (H. Melvill, B. D.)
Angels as strangers:
We often mistake the dispensations of Gods providence. They come to us as angels veiled in sadness, or in strange forms; we think they are enemies, and wrestle with them; in the darkness, the struggle goes on,–we want our way, it is not till they touch us and teach us their Divine character; it is not till the day begins to break, that we find we are in the presence of Gods messengers. We learn that we have wrestled with an angel, and then we seek to detain him, and earnestly ask for a blessing. Sorrow comes unbidden, unwelcomed; it takes its place at our fireside, sits at our table; its presence casts a shadow on us; but when we allow it to commune with us, when it touches us, our life seems changed, our thoughts and affections are transfigured. Death comes over our threshold, into our home; and life is never more the same. It reads us some lesson out of the black-letter book of Gods providence. The lesson we bear in tears, but we never more forget it. We confess that we are strangers and sojourners here. We begin to think of leaving this tent. We declare plainly that we seek a better country. Death, so dreaded by us, acts in his ministrations only as an angel, who takes our loved ones into the everlasting home of the heavens. (H. J. Bevis.)
Hospitality rewarded
Jupiter and Mercury once visited a village, and, disguised in human form, sought entertainment, but in vain, till they came to the thatched cottage of the aged Baucis and Philemon. Before the strangers was spread the best the place afforded, with careful attention. The unwasted wine revealed to them the gods to whom they would have sacrificed. This inhospitable village shall pay the penalty of its impiety. You shall be free. Come with us to the top of yonder hill, said the gods. They obeyed, and beheld the country around sink into a lake, while their own house grew into a magnificent temple, in which they served as priests until transformed together. (New Cyclopedia of Illustrations.)
Entertaining a prince unawares:
During the Prince of Waless stay at Torquay he has walked or driven to many of the numerous points of beauty or interest with which the coast abounds. It is related that on Friday the Prince landed at Babbicombe Bay, and after exploring its charms, in company with Captain Stephcnson and Lord Hastings, the trio betook themselves to an adjacent tea garden, and ordered refreshment. The establishment, however, is chiefly frequented by visitors who bring their own provisions, and was unprovided with any but very homely fare. A lady who was taking tea with friends in an adjoining arbour, overheard the colloquy to which the request gave rise, and courteously placed at the disposal of the gentlemen a portion of her provisions, including, of course, Devonshire cream, tea and cakes. The offer was accepted, and, the ladys creature comforts having been freely partaken of, the recipients, the Prince especially, were warm in their acknowledgments of this display of courtesy to strangers. It was not until after they had departed that the lady became aware that she had entertained a prince unawares. (Western Times.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. To entertain strangers] In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travellers; and this is what the apostle particularly recommends.
Entertained angels] Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on Gen 18:3; Gen 19:2.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The next duty suitable to Christs kingdom, is hospitality to Christian strangers.
Be not forgetful to entertain strangers; be neither ignorant nor unmindful: by which charge they are bound strongly and always not to have this out of mind, though it may be out of hand; and the negative confirms the positive duty, removing hinderances, and enjoining it strictly, that they have a love and desire to the duty, bearing affection to the person of a Christian brother though a stranger, unknown and brought by Providence to them, Mat 22:39; 25:35; and to the work of being an host, of entertaining such Christians; signifying an host as well as a stranger or guest. It is a love to be an hospitable person that is here required, Tit 1:8; (such was Gaius to Paul and the church, Rom 16:23); importing a kind, courteous reception of Christians into their houses, being harbourless, which Christ promiseth them, Luk 18:29; 1Ti 5:10; a free and cheerful provision for their necessary refreshing, Gen 18:4-6; with a careful furtherance and assistance of them in the work of God, and helping them to persevere in the same, 3Jo 1:6-8.
For thereby some have entertained angels unawares; the advantage that accrues to such hosts of the Christian church and its members is great; for in the exercise of this duty, Abraham and Lot, being strangers, and waiting to entertain such, received angels into their tabernacle and house, Gen 18:2,3, and had sweet discoveries of God in the Messiah made to them; were delivered by them from judgment, as Lot, Gen 19:10,15-17. And now the general guard of angels goeth along with the saints, and are entertained in them, who never come without a blessing, they attending them in their way, defending them against evil spirits, and offensive ones and places where they are, though their ministry be little observed or acknowledged as it ought, Heb 1:14. Not only angels, but Christ himself accompanieth his pilgrim members, and is entertained, fed, comforted, and lodged in and with them, Mat 10:40-42; 25:34-36; and for this will he reward them in both worlds.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Be not forgetful to entertain strangers,…. By whom are meant, not unconverted men, who are strangers to God and Christ, and the covenants of promise; nor saints, who are as pilgrims and strangers in this world; but such as are of another country, and are unknown; and even though wicked men, they are not excluded; though such as are obliged to quit their own country for righteousness sake are chiefly designed; all strangers in distress are meant, and hospitality is to be exercised towards them; which lies negatively in doing nothing to distress them, and positively in providing food, raiment, lodging, c. for them, and in comforting, counselling, and directing them in all matters in which they may stand in need thereof: and that this is a duty, appears from the light of nature, and practices of the Heathens, Ac 28:2, from the express law of God, De 10:19 and many others made in favour of strangers, binding on the Jews from the sundry exhortations to it in the New Testament, Ro 12:13 and from the exhortation here not to forget it; and from the great regard which Christ will show to such as mind it, and his disregard to others at the last day: the persons who are to exercise it are not only the ministers of the Gospel, who should be given to hospitality; but all the saints, even the meaner sort are not exempted, but should use it according to their ability; though it is chiefly binding on those that are rich. And this should not be forgot, but pursued and followed after; it should be frequently performed; men should be given, and used to it; it should be done without grudging, and in a friendly and loving manner:
for thereby some have entertained angels unawares; as Abraham,
Ge 18:1, he knew them not to be angels at first; they appeared as men, and he treated them as such; but they were angels, yea, one of them was Jehovah himself; and hereby he received many favours,
Ge 18:10, and Lot, Ge 19:1 who knew not that they were angels he took into his house; but they were, and he was delivered by them from the burning of Sodom; yea, some have unawares, this way, entertained Christ himself, Lu 24:15 and indeed, entertaining of his members is entertaining him, Mt 25:38. It is an observation of a Jewish writer r upon the first of these instances;
“from hence we learn (says he) how great is the strength (or virtue) of the reception of travellers (or hospitality), as the Rabbins of blessed memory say, greater is , “hospitality”, than the reception of the face of the Shechinah.”
And this is said to be one of the six things which a man enjoys the fruit of in this world, and for which there remains a reward in the world to come s.
r R. Abraham Seba in Tzeror Hammor, fol. 18, 4. s T. Bab. Sabbat, fol. 127. 1.
Fuente: John Gill’s Exposition of the Entire Bible
As bound with them ( ). Perfect passive participle of , old verb, here only in N.T. For sympathy with prisoners see 10:34.
As being yourselves also in the body ( ). And so subject to evil treatment. See 11:37 for and 11:25 for .
Fuente: Robertson’s Word Pictures in the New Testament
1) “Be not forgetful to entertain strangers;” (tes philoksenias me epilanthanesthe) “Do not be forgetful (negligent) of hospitality,” or “entertainment of strangers do not neglect;” To be hospitable, to entertain strangers is a Christian testimony and courtesy commended of our Lord, Mat 25:35; By Paul, Rom 12:13; 1Ti 3:2; and by Peter, 1Pe 4:9.
2) “For thereby,” (dia tautes gar) “Because by means of this,” of showing hospitality in social matters of daily life, Mat 5:15-16.
3) “Some have entertained angels unawares,” (tines kesenisantes angelous) “Some entertained angels,” in ancient times, as Abraham and Lot did, Gen 18:2-3; Gen 18:22; Gen 19:1-2; Gideon did, Jdg 6:11-24; Manoah and his wife did, Jdg 13:2-23.
It is also true that the entertaining of men of God, showing hospitality to people of God who are socially strangers, is one way to receive a blessing from God’s throne, for every saint of God has an unseen angel or angels encamped around about, Psa 34:7; Mat 25:35.
A GENIUS FOR KINDNESS
“There is a man,” said his neighbor, speaking of a village carpenter, “who has done more good, I really believe, in this community than any other person who ever lived in it. He cannot talk very well in prayer meetings, and he doesn’t very often try. He isn’t worth two thousand dollars, and it’s very little he can put down on subscription papers for any good object. But a new family never moves into the village that he does not find them out, to give them a neighborly welcome and offer any little service he can render. He is usually on the lookout to give strangers a seat in his pew at church. He is always ready to watch with a sick neighbor, and look after his affairs for him; and I’ve sometimes thought he and his wife keep houseplants in winter just for the sake of being able to send little bouquets to invalids. He finds time for a pleasant word for every child he meets, and you’ll always see them climbing into his one-horse wagon when he has no other load. He really seems to have a genius for helping folks in all sorts of common ways, and it does me good every day just to meet him on the streets.”
– Baxendale’s Anecdotes
Fuente: Garner-Howes Baptist Commentary
2. Be not forgetful to entertain strangers, etc. This office of humanity has also nearly ceased to be properly observed among men; for the ancient hospitality, celebrated in histories, is unknown to us, and Inns now supply the place of accommodations for strangers. But he speaks not so much of the practice of hospitality as observed then by the rich; but he rather commends the miserable and the needy to be entertained, as at that time many were fugitives who left their homes for the name of Christ.
And that he might commend this duty the more, he adds, that angels had sometimes been entertained by those who thought that they received only men. I doubt not but that this is to be understood of Abraham and Lot; for having been in the habit of showing hospitality, they without knowing and thinking of any such thing, entertained angels; thus their houses were in no common way honored. And doubtless God proved that hospitality was especially acceptable to him, when he rendered such a reward to Abraham and to Lot. Were any one to object and say, that this rarely happened; to this the obvious answer is, — That not mere angels are received, but Christ himself, when we receive the poor in his name. In the words in Greek there is a beautiful alliteration which cannot be set forth in Latin.
Fuente: Calvin’s Complete Commentary
(2) To entertain strangers.Hospitality to Christian brethren at a distance from their homes is especially intended (1Pe. 4:9): this was one manifestation of the love of the brethren (Heb. 13:1). The prominence assigned to this duty in the exhortations of the Epistles of the New Testament was faithfully reflected in the practice of the early Church.
Thereby some have entertained angels unawares.See Genesis 18, 19. The Greek word for angelsmessengersof itself would serve to remind these Christians that, though the strangers whom they welcomed were but men, they might be special messengers of God. Clement of Rome, in his Epistle to the Corinthians (A.D. 95), appeals to the same examples (and also to Rahab): For his faith and hospitality a son was given to Abraham in his old age. For his hospitality and godliness Lot was saved from Sodom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Do not forget to show loving hospitality to strangers, for as a result of that some have entertained angels unawares.’
The first exhortation reveals that Christians should be always receptive of others. The second will show that they must be willing to go out to put themselves out for others. Our love is to be both receptive and outgoing.
In days when inns were few and of doubtful repute, finding hospitality was always a problem for travellers, especially for Christian travellers. These Christians therefore are to ensure that they offer loving hospitality to visitors, especially to those unknown to them personally, and the example is given of Abraham and Lot, both of whom did so without realising that they were entertaining angels (Genesis chapters 18; 19). We can never know who the strangers to whom we offer hospitality might be. Although in a sense we can, for we can be sure that they are Jesus, for when we welcome them in His name we welcome Jesus (Mat 25:36; Mat 25:38; Mat 25:40). But this is not intended to be the motive, only an added spur. The thought is that such hospitality earns its own reward, and we can never know who or what those whom we benefit might be for God, and perform in His service. And by our hospitality we will be a part of that service. To give a cup of cold water to a disciple, or as a disciple, in the name of Christ, is to be deserving of reward (Mat 10:42). Compare here Rom 12:13 ; 1Ti 3:2; 1Ti 5:10; Tit 1:8; 1Pe 4:9.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 13:2. Be not forgetful, &c. The apostle seems to refer to the reception given to angels by Abraham and Lot. See Gen 18:19 :
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 13:2 . Exhortation to hospitality. Comp. Rom 12:13 ; 1Pe 4:9 ; 1Ti 3:2 ; Tit 1:8 . Owing to the hatred of the Jews towards the Christians, and the almost entire absence of public places of entertainment, hospitality towards fellow-Christians on their journeys became, for the Palestinians also, an urgent necessity.
] Enforcement of the command uttered, by calling attention to the high honour [123] which, by the exercise of this virtue, accrued to single remote ancestors of the Jewish people; for by the manifestation of hospitality some have unwittingly entertained angels. The author was certainly, in connection with this statement, thinking specially of Abraham and Lot (Gen 18:19 ). We have, moreover, to compare the declaration of the Lord, Mat 25:44-45 , according to which he who entertains one of His people, entertains the Lord Himself.
The , written in accordance with genuine Greek praxis, but not occurring elsewhere in the N. T., forms a paronomasia with .
[123] Comp. Philo, de Abrah . p. 366 (with Mangey, II. p. 17 f.): , , , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Heb 13:2-3 . Summons to two particular forms of expression of the general virtue, Heb 13:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
Ver. 2. Have entertained angels ] As Abraham and Lot, who pursued hospitality, as the apostle speaketh, Rom 12:13 , and had such guests as they hoped not for. The Galatians received St Paul as an angel; so did Cornelius entertain Peter. Every child of God is an earthly angel; and by entertaining them, angels also (which are their guardians) are entertained. The philosopher told his friends when they came into his little low cottage, , the gods are here with me. God and his angels are the place where the saints are.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2, 3 .] is now specifically urged in two of its departments, hospitality, and care of prisoners.
Fuente: Henry Alford’s Greek Testament
2 .] Forget not hospitality to strangers (so in ref. 1 Pet., after recommending , he proceeds . Cf. also ref. Rom., and Tit 1:8 ; 1Ti 3:2 . Bleek remarks that the notices found in the writings of the enemies of Christianity shew how much this virtue was practised among the early believers: and refers to Julian, Ep. 49, and Lucian de Morte Peregrini, ch. 16): for thereby (by exercising it) some unawares entertained angels (viz. Abraham, Gen 18 , Lot, Gen 19 . Certainly it would appear at first sight from the former account, that Abraham regarded the “three men” from the first as angels: but the contrary view has nothing against it in the narrative, and was taken by the Jewish expositors: cf. Philo de Abr. 22, vol. ii. p. 17, , : and Jos. Antt. i. 11. 2, . , , . On the motive propounded, Calvin remarks, “Si quis objiciat rarum illud fuisse, responsio impromptu est, non angelos tantum recipi, sed Christum ipsum, quum pauperes in ejus nomine recipimus.” He further notices, “In Grcis elegans est allusio ( and ) qu Latine exprimi non potest.” On , Chrys. says, ; : and Thl., , . Cf. Herod. i. 44, . The vulg. rendering, “latuerunt quidam angelis hospitio receptis,” has led some R.-Cath. expositors mentioned in Estius to imagine that Lot’s escape by the men of Sodom being smitten with blindness is alluded to. Bleek refers to, and with reason, a very beautiful sermon of Schleiermacher’s, vol. i. p. 645, “Ueber die Christliche Gastfreundschaft.” He there sets forth, how the motive, though no longer literally applying to us, is still a real one, inasmuch as angels were the messengers of God’s spiritual purposes, and such messengers may be found in Christian guests, even where least expected).
Fuente: Henry Alford’s Greek Testament
Be not forgetful = Forget not.
Be . . . forgetful. Greek. epilanthanomai. See Heb 6:10.
to entertain, &c. = hospitality. Greek. philoxenia. Only here and Rom 12:13.
thereby = by (Greek. dia. App-104. Heb 13:1) this.
some. Greek. tines. App-124.
entertained. Greek. xenizo. See Act 10:6. The word only in Acts, here, and 1Pe 4:4, 1Pe 4:12. As Abraham, Lot, Manoah, Gideon; and compare Mat 25:35.
unawares. Greek. lanthano. See Act 26:26.
Fuente: Companion Bible Notes, Appendices and Graphics
2, 3.] is now specifically urged in two of its departments, hospitality, and care of prisoners.
Fuente: The Greek Testament
Heb 13:2. , do not forget) although you have been spoiled of your goods. It is easy to forget such a duty, Heb 13:16 : so , , remember, Heb 13:3; Heb 13:7.- , have entertained unawares) for . A Hypallage[90] frequent with the Greeks. Comp. Chrysost. de Sacerd., p. 427. Hereby he obviates the distrust usually felt towards unknown strangers.-, some) Abraham, Lot: Gen 18:2; Gen 19:1.-, angels) So an unknown guest is often more worthy than he appears, and has angels for his attendants, although they are not seen. Actions are estimated according to what a man does, not merely according to what he thinks he does. Mat 25:40; Mat 25:45.
[90] See Append. A transposition of words, whereby we say of one what ought to be said of another.-ED.
Fuente: Gnomon of the New Testament
.
. Syr., , the compassionate love of strangers. Hospitalitatis, hospitality. We have well rendered it, to entertain strangers. , is a promiscuous entertainment of all, the keeping, as we call it, of an open house; , is a defect in entertainment, through covetousness or roughness of nature; both condemned by the heathen: , , Hesiod.
. 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.
Heb 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: . 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: , , , . 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 , a punishment appointed for those that were inhospitable.
The Scripture frequently prescribes or commands this duty. See Deu 10:19; Isa 58:7; Mat 25:35; Luk 14:13; Rom 12:13; 1Pe 4:9; Jas 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, Act 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, 3Jn 1:7. And these were only brethren, and not officers of any church, 3Jn 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, 3Jn 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, , 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, Isa 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, Gen 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,
Gen 18:1 : and at their appearance unto Lot in the evening, he sat in the gate of Sodom, where strangers were to enter, Gen 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,
, 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, Gen 18:1; Gen 13:17. And he deals with him in his own name, as unto the worship and covenant-obedience which he required of him, Gen 13:17-18. And when the other angels departed, who entered Sodom at even, Gen 19:1, he continues still with Abraham: But, Abraham stood yet before the LORD, Gen 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, Gen 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.
Fuente: An Exposition of the Epistle to the Hebrews
not: Lev 19:34, Deu 10:18, Deu 10:19, 1Ki 17:10-16, 2Ki 4:8, Job 31:19, Job 31:32, Isa 58:7, Mat 25:35, Mat 25:43, Act 16:15, Rom 12:13, Rom 16:23, 1Ti 3:2, 1Ti 5:10, Tit 1:8, 1Pe 4:9
some: Gen 18:2-10, Gen 19:1-3, Jdg 13:15-25, Mat 25:40
Reciprocal: Gen 18:6 – three Gen 19:2 – turn Gen 19:3 – a feast Gen 24:44 – Both Exo 2:20 – call him Lev 25:35 – a stranger Deu 14:29 – the stranger Jdg 19:15 – no man Jdg 19:20 – let all thy wants 1Ki 17:11 – as she was going 2Ki 4:10 – Let us Isa 16:3 – hide Luk 14:13 – call Luk 19:5 – for Act 10:23 – and lodged Act 21:17 – the brethren Act 28:2 – showed Gal 4:14 – an angel Heb 13:16 – to do
Fuente: The Treasury of Scripture Knowledge
Heb 13:2. Entertain strangers is from a Greek word that is defined in the lexicon as hospitality, especially toward those outside one’s immediate personal acquaintances. Entertained angels unawares was done by Abraham in Genesis 18. However, Jesus taught the principle of discretion in the bestowal of favors (Mat 7:6), hence a Christian is not required to keep “open house” for all stragglers regardless of circumstances.
Fuente: Combined Bible Commentary
Heb 13:2. Nor was this love confined to the family. The God they worshipped loves strangers (Deu 10:18-19). In His gracious philanthropy (Tit 3:4) He had welcomed them when strangers; and now He sometimes sends His messengersHis angelsin the disguise of wayfarers, that He may know whether those who bear His name are like Him in their kindness, and that He may reward them as of old (Genesis 18). Heb 13:3. Debtors to all the brotherhood, and to others besides, there were some who had strong claims on their sympathy. There were prisoners who were their bonds for Christs sake and the Gospels; and in loving tenderness these they were to remember as bound with them (Heb 10:34). There were others in afflictions natural to men; these also they were to bear ever in mind as being themselves in the body, and subject to like trials. Loving and prayerful remembrance might bring deliverance, and would certainly comfort their hearts and deepen their thankfulness.
Fuente: A Popular Commentary on the New Testament
The second duty here exhorted to is hospitality, especially towards strangers, which consisted in receiving them into their houses, and furnishing them with all needful accommodations. In those eastern countries inns were not so ready as with us, and Christians were generally poor, not able to bear their own charges in their travelling from place to place. Strangers, even amongst Heathens, were accounted sacred, and under the peculiar protection of God.
And a punishment was appointed for those that were inhospitable towards them. Hospitality is a prescribed duty, but this part of it, to wit, the entertaining of strangers, which was so great a virtue in ancient times, is now driven out of the world by the wickedness of some, and the covetousness of others; few strangers are worthy to receive entertainment, and as few have hearts to give it.
Observe farther, the manner of prescribing this duty. Be not forgetful to entertain strangers; no doubt a positive command is included in the prohibition, forget not; that is, remember to do it, be always in a readiness for the discharge of this duty; our hearts ought to be always in a gracious disposition towards such duties as are attended with difficulty or charge; the liberal mind deviseth liberal things.
Observe lastly, The reason enforcing the duty, hereby some have entertained angels unawares: so did Abraham and Lot entertain three angels, in the appearance of men, not knowing who or what they were. By receiving strangers, out of faith in Christ, and love to God, we may receive precious saints, and (which is more) some blessed angels sent to keep them, and (which is most of all) Jesus Christ himself, who at present represents, and will hereafter acknowledge and reward, such kindnesses shown to his members as done to himself, Matthew 25.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 2
Some have entertained, &c.; referring, perhaps, to Genesis 18:2-8,19:1-3.
Fuente: Abbott’s Illustrated New Testament
Abraham entertained angels when he showed them hospitality (Genesis 18). Hospitality (Gr. philoxenia, lit. love to strangers) is a concrete expression of Christian love today, as it was in the first century (cf. 3Jn 1:5-8). [Note: For an overview of hospitality in the early church, see J. H. Elliott, Home for the Homeless: A Sociological Exegesis of 1 Peter, pp. 145-50, 165-200; and G. Bornkamm, Early Christian Experience, pp. 123-93.] Abraham received a special blessing because he showed hospitality, and we may, too (cf. Mat 25:35). All Christians should practice hospitality (Rom 12:13), especially Christian leaders (Tit 1:8).
Have you ever entertained an angel? Since the word "angel" means "messenger," in one sense any time we entertain someone who brings a message from God (e.g., a visiting preacher or missionary) we entertain an angel. In the sense of entertaining a spirit being who comes to us in human form with a message from God, perhaps some have that privilege even today.