It is one thing to express one’s love for his brethren during the good times. It is quite another to continue expressing that friendship and kindness, when others turn to violence against those whom we love. Identifying with brethren, who are openly mistreated with the approval of the lawful authorities, calls out a kind of love that shows one is willing to suffer the same type of persecution, if only that one could encourage the dear brethren who are illegitimately mistreated by the authorities and those they influence. To let brotherly love continue (Hebrews 13:1) under such circumstances not only has the mark of love that is real, but also expresses one’s faith in Christ that he will do what he has promised to do for those who love him. So, in the context of Paul’s conclusion at the end of chapter twelve, where he showed how the New Covenant was so much better than the Mosaic Covenant, and in the context of the believer’s need to continue in the grace of God in order to serve him, Paul tells his readers to let brotherly love continue! (Hebrews 13:1).
Paul translates this command by saying: don’t forget to entertain strangers (Hebrews 13:2), which seems quite odd to our modern understanding, as we may think Paul is telling his readers not to be afraid of welcoming people they don’t know. Nevertheless, this is not his intent. Many Bible critics would place the writing of Hebrews beyond the destruction of Jerusalem, but if that were true, it wouldn’t help the reader understand Paul’s command in its true context. There were many pilgrims who came to visit Jerusalem, especially during the annual festivals. They came to worship God, but they were foreigners and considered unclean in many respects by the nationals. Even foreign Jews were considered unclean by the more strict Jews who lived in Palestine, as is seen in the need for the foreigners to have their own synagogues (which doubled as hotels / inns; cp. Luke 2:7),[1] which accommodated the Jews of the Diaspora (cp. Acts 6:9). It would be little wonder, then, that gentiles who received the Jewish God (i.e. God fearers) would have difficulty in obtaining housing arrangements, while visiting Jerusalem. No doubt many had to sleep in his own tent on Mount Olivet or a similar location, while visiting the city.
Under the New Covenant understanding, such folks were not unclean, and Paul encouraged his readers to take them in. Such a thing would be frowned upon by the Jews who were more strict in keeping the Mosaic Covenant. It may even tempt persecution, but such a consideration was to be rejected, because following Christ always invited persecution. To do as Jesus did is to choose to be different from the culture in which the believer lives. Holiness / separation always brings suspicion and trouble, before it brings curiosity and agreement. So, Paul wasn’t telling his readers to simply remember to be hospitable, for that would be like preaching to the choir. Even the pagans practiced hospitality (cp. Acts 28:2). Rather, he was encouraging believers in Palestine to reach out to those even Jewish hospitality forgot[2] in the name of ceremonial cleanliness?[3]
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[1] See my study, The Upper Room. Moreover, it seems clear in the early years of the Church that even Jews who believed Jesus was the Messiah considered the believing Jews of the Diaspora (including Stephen) unclean, in that the believing priests etc. remained separate from the Apostles’ fellowship, until the believing Jews of the Diaspora separated themselves from the main body, which was done in order for the less strict believers of the Diaspora to be free to preach the Gospel in ways stricter believing Jews did not (see Acts 6:1-7, with a special emphasis upon verse-7).
[2] The Greek word forgetful (epilanthanomai, G1950) in the KJV should be translated neglectful, as is done in other translations (NASB; NET; ESV; Williams etc.). This is the meaning behind the same Greek word that we read in Philippians 3:13. It is not that one forgets to be hospitable, it is because one chooses not to be hospitable that was the case of the ‘stranger’ (gentile) who came to worship during the Jewish annual festivals.
[3] Mistreating and abusing the stranger was something that was done in ancient Sodom, and Lot was abused and persecuted for opening his home to the stranger, and he thereby entertained angels (Genesis 19:1-3; cp. Hebrews 13:2). The cities in the plain went counter-culture with all the other communities in the world at that time, and this is why the Lord judged them. It is interesting that in the Bible only disobedient Israel is spiritually identified as Sodom (Deuteronomy 32:32; Isaiah 1:10; Jeremiah 23:14; Ezekiel 16: 46, 48 etc. throughout the chapter).
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