Albert Barnes Commentary Romans 12:13

"communicating to the necessities of the saints; given to hospitality." — Romans 12:13 (ASV)

Distributing. The word used here denotes having things in common (koinountes). It means that they should be willing to share, or should regard their property as so common as to supply the needs of others. In the earliest times of the church, Christians had all things in common .

They 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 (Romans 15:27; Philippians 4:15; 1 Timothy 6:18).

To the necessity. To the needs. That is, distribute to them such things as they need—food, clothing, 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 (hagioi) or consecrated to God. This duty of rendering aid to Christians especially does not interfere with the general love of humankind. The law of the New Testament is (Galatians 6:10), As we have opportunity, let us do good to all people, especially to them who are of the household of faith. The Christian is indeed to love all humankind and to do them good as far as is in his power (Matthew 5:43–44; Titus 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 the following reasons:

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 show 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. 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 peculiar manner thrown on the benefactions of the church.
3. It is not improbable that there might be a particular 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; 2 Corinthians 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 on 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 says, Be not forgetful to entertain strangers, for thereby some have entertained angels unawares. 1 Peter 4:9 says, Use hospitality one to another without grudging. Paul makes this especially the duty of a Christian bishop: A bishop then must—be given to hospitality (1 Timothy 3:2; Titus 1:8).

Hospitality is especially enjoined by the Savior, and its exercise commanded: He that receives you receives me, etc. (Matthew 10:40, 42). The want of hospitality is one of the charges which the Judge of humankind will allege against the wicked, and on which he will condemn them: I was a stranger, and you took me not in (Matthew 25:43). 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 theft desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless has not eaten of it, etc.

In the time of our Savior 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 Eastern nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore peculiarly pleasant; in countries, too, where the occupation was chiefly tending flocks, and where there was much leisure for conversation; and where the population was too sparse, and 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, Article: 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 promise; 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 Mohammedans, gentle or simple."

"The primitive Christians," Calmet says, "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 even the heathen 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, Dictionary). Calmet also believes 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 Savior's instructions on the subject (Matthew 10:11–13, 40-42).

The duty of hospitality is still binding on 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 shows proper love towards humankind; it shows that there is a feeling of brotherhood and kindness towards 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 each person's conscience and views of duty. No rule can be given on the subject. Many people do not have the means to be extensively hospitable; and many are not placed in situations that require it.

No rules could be given that would be applicable to all cases. Hence, the Bible has left the general direction, has furnished examples where it was exercised, has recommended it to humankind, and then has left each person to act on the rule, as they will answer for it to God .

(For to hospitality, see also Hebrews 13:2; 1 Peter 4:9.)