Biblical Living

Practicing hospitality

How should I welcome people and share what I have in hospitality?

Give people a real welcome and use what you have to care for them. Scripture calls you to hospitality with a willing heart: receiving strangers, sharing with those in need, honoring people who cannot repay you, and helping fellow believers serve Christ. Your attention and practical help belong together.

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Hospitality gives another person a place in your care. The biblical passages speak about homes and meals, but also about listening, humble service, shared resources, and help for a journey. They address the whole Christian community, while giving particular responsibilities to hosts, guests, households, and church leaders.

Make welcome a willing expression of love

Begin by taking another person’s need for welcome seriously. Romans 12:9–13 calls for sincere love, affectionate regard for one another, and sharing in the needs of the saints, then adds hospitality. These belong to the same life of love. Give people your attention, make provision where you can, and let the help you offer express genuine concern for them. Hospitality is one way love becomes something another person can receive.

The manner of your welcome matters. First Peter 4:9 says, “Use hospitality one to another without grudging.” Grudging means giving with resentment or complaint. Peter places this instruction between earnest love and the use of God’s gifts for one another in 1 Peter 4:7–11. He addresses the believers together, so receiving people is a shared Christian responsibility. Serve willingly, remembering that what you have received is entrusted to you for the good of others.

Peter also explains where the strength and purpose of service come from. In 1 Peter 4:10–11, believers are stewards of God’s varied grace; the person who serves is to rely on the ability God gives, so that God is glorified through Jesus Christ. Your resources and abilities may differ from another person’s. Give them a faithful use, with your attention on the person being served and your gratitude directed toward God.

Christian welcome grows from the welcome Christ has given. Romans 15:1–7 tells stronger believers to bear with weaker ones and seek their good, because Christ did not please himself. This concludes the discussion of differing convictions about food and days in Romans 14:1–23. God has received these believers, and Christ is their Lord; they are therefore to receive one another to God’s glory. In shared meals and fellowship, pursue the other person’s good and the peace that builds up the community.

Further study: Christopher T. Holmes

Extend your care beyond the familiar

Let God’s care for the stranger shape the reach of your own concern. Deuteronomy 10:17–19 says that the great and impartial LORD cares for the fatherless and widow and loves the stranger, giving him food and clothing. Israel is then commanded to love the stranger, remembering its own experience in Egypt. The reason is both who God is and what his people have known: those who have received his care are to care for vulnerable people among them.

Leviticus 19:33–34 concerns a foreigner living among Israel, not merely a passing visitor. The command is to treat that person as one born among them and love him as oneself. These are laws addressed to Israel in its land, with its deliverance from Egypt in view. They reveal the seriousness of welcoming someone who lacks the belonging others take for granted. The Christian command in Hebrews 13:1–2 similarly puts continuing brotherly love beside remembering to receive strangers. Familiarity is not the measure of a person’s claim on your kindness.

Hebrews 13:2 adds a reason to keep that welcome open: some have received angels without knowing it. The reminder points beyond what a host can see about a visitor’s importance. It encourages care that does not depend on knowing the full significance of the person received. Attend to the person and the need before you, entrusting the value of that service to God.

Jesus makes the response to need concrete in Luke 10:25–37. Asked who counts as a neighbor, he tells of a wounded traveler whom a priest and a Levite pass without helping. A Samaritan sees him, has compassion, binds his wounds, carries him to an inn, cares for him, and provides for continuing care. Jesus then asks which man became a neighbor to the injured person. The answer is the one who showed mercy, and Jesus commands the hearer to act likewise. Help can include arranging and supporting care beyond your own home; the point is to become a merciful neighbor to the person in need.

That generosity can reach people who oppose you or whose conduct needs to change. Romans 12:20–21 directs feeding a hungry enemy and giving drink to a thirsty one as part of overcoming evil with good. In Luke 5:27–32, Jesus eats with tax collectors and sinners at Levi’s feast and explains his mission through a physician caring for the sick: he has come to call sinners to repentance. Receive people with kindness and a truthful concern for their good. Jesus’ table fellowship joins gracious approach to the call to follow him.

Further study: Christopher T. Holmes

Share what answers the person’s need

Pay attention to the particular help another person needs. Genesis 18:1–8 describes Abraham offering his visitors water for their feet, rest under a tree, and food. Sarah prepares bread, a servant prepares a calf, and Abraham sets the meal before them. The account gives hospitality visible substance: the travelers are received, refreshed, and fed. The following announcement about Sarah’s son in Genesis 18:9–15 belongs to God’s particular promise to this family. Abraham’s meal illustrates willing, attentive provision; its scale is not a required menu for every host.

Hospitality can also become dependable care over time. In 2 Kings 4:8–10, a woman at Shunem first urges Elisha to eat with her, then recognizes his recurring need as he passes that way. She and her husband provide a small room with a bed, table, seat, and lamp. These details show thought for his rest and continuing work. The narrative later records a promised son in 2 Kings 4:11–17, a particular prophetic gift rather than a bargain every host can claim. Learn from the care that notices a recurring need and makes a fitting provision.

Food and welcome can be shared where people already are. Ruth 2:8–17 describes Boaz making drinking water available to Ruth, a foreign widow gleaning in his field. At mealtime he invites her to eat beside the reapers and gives her food until she is satisfied, with some left over. His friendly words, protection, invitation, and material help belong together. The account shows how a person’s resources can give someone both provision and a place among others.

Scripture makes such care part of faithfulness to God. Isaiah 58:1–7 confronts worship accompanied by oppression and quarrelling; God calls his people to release the oppressed, share bread with the hungry, bring the homeless poor into the house, and clothe those who need covering. The call concerns real needs, including shelter. First John 3:16–18 then reasons from Christ laying down his life to believers helping a brother in material need. Love is to act in deed and truth. Give the food, shelter, resources, and personal effort that your circumstances enable you to share.

Begin with what you actually have. In 2 Corinthians 8:1–15, Paul is arranging help for needy believers and points to both the Macedonians’ generosity amid poverty and Christ’s self-giving grace. He urges willing intention to become actual giving, explaining in verses 12–14 that a gift is accepted according to a person’s means and that the aim is mutual supply, not easing others by crushing the giver. This is instruction about a collection, but it gives sound direction for hospitality’s material costs. A large house or abundant wealth is not a prerequisite to sharing in this work. Jesus explicitly values even a cup of cold water given to a disciple in Matthew 10:40–42.

Give a place to people who cannot repay you

Use your invitation to give another person a welcome, rather than to secure a return. At a meal in Luke 14:7–11, Jesus observes guests choosing places of honor. He tells them to take the lower place and leaves advancement to the host, concluding that the self-exalting will be humbled and the humble exalted. As a guest, receive your place with humility. The occasion is a chance to share life with others, not a contest for importance.

Jesus then speaks directly to the host in Luke 14:12–14. He names friends, relatives, and rich neighbors who can invite the host back, and commands him to invite the poor, the maimed, the lame, and the blind. The reason is explicit: these guests cannot repay him. The promised recompense comes at the resurrection of the just. Act on that instruction by making room for people whose welcome brings no social or financial advantage. Their inability to return the invitation is a reason for generosity, not a reason to pass them over.

The next scene keeps this welcome tied to God’s kingdom. In Luke 14:15–24, a guest speaks of eating bread in the kingdom, and Jesus answers with the great-supper parable. Invited people make excuses; the master brings in poor and disabled people, then sends farther out so that his house will be filled. The story joins a generous invitation with the seriousness of responding to it. Receive God’s invitation seriously, and let your own table show regard for people who would otherwise be overlooked.

Give people honor when they arrive as well as when you invite them. James 2:1–9 describes an assembly giving a richly dressed man a good seat while telling a poorly dressed man to stand or sit below another’s footstool. James calls this sinful partiality, contrary to faith in the Lord of glory and the command to love one’s neighbor. Receive the poorer person with the same genuine regard. At the table, also consider conscience: Romans 14:13–21 directs believers to seek peace and another’s growth instead of pressing food on a brother for whom eating it would be a stumbling block. Welcome seeks the guest’s good throughout the meal.

Further study: Jeannine K. Brown

Listen well and serve with humility

Give your attention to the person you receive, and let your service remain attentive to Christ. Luke 10:38–42 begins with Martha welcoming Jesus into her house. Mary sits at his feet and hears his word, while Martha becomes distracted by much serving and asks Jesus to make Mary help. Jesus identifies Martha’s worry and trouble, then protects the good part Mary has chosen. The guest is the Lord who has something to give them through his teaching. Receiving him includes listening to him.

This encounter gives service its proper direction. Martha’s welcome is real, and the work of caring for people matters. Yet Jesus will not take Mary away from hearing him in order to satisfy Martha’s demand. Continue to receive his word as you serve; give the person before you thoughtful attention, and pursue the willing spirit commanded in 1 Peter 4:9. Let your work of welcome grow from hearing the Lord, with room to receive what he gives through his word.

Jesus also shows that humble service belongs to those who follow him. In John 13:1–11, he takes a towel and washes the disciples’ feet. Peter objects to receiving this lowly service, but Jesus tells him that without being washed by him he has no part with him. The disciple first receives the Lord’s cleansing and care. Then, in John 13:12–17, Jesus reasons from his own action: if their Lord and Master has washed their feet, they ought to wash one another’s feet and follow his example. The servant is not greater than the master. Attend willingly to practical, humble work; knowing the example is meant to lead to doing it.

A guest also has a responsibility to consider the person offering welcome. Proverbs 25:16–17 pairs moderation in eating honey with restraint in visiting a neighbor’s house: staying so frequently or insistently that the neighbor becomes weary damages the relationship. This is wisdom about consideration, not a rule fixing the permitted length of every visit. Receive another person’s generosity with gratitude and regard for the needs and responsibilities of the household.

Further study: Elisabeth Johnson · Biblical Studies Press

Share the work of welcome with the church

Hospitality helps sustain a people who belong to one another. Acts 2:41–47 describes believers continuing in the apostles’ teaching, fellowship, breaking bread, and prayer. They share possessions according to need and eat in their homes with gladness and sincerity. Homes and resources serve this shared life. Romans 16:3–5 greets the church in Priscilla and Aquila’s house, and Romans 16:23 calls Gaius Paul’s host and the host of the whole church. These are particular households offering what they have for a common good; the responsibility to welcome and share belongs to the congregation as a whole.

Shared concern requires attention when someone is missed. In Acts 6:1–7, a complaint arises because the widows among the Greek-speaking Jewish believers are being neglected in the daily distribution. The apostles gather the disciples, and seven men of good reputation, wisdom, and the Spirit are appointed to the work while the apostles attend to prayer and the ministry of the word. The response gives practical care a dependable place. Work with others so that those needing food and attention are actually served, and receive a truthful report of neglect as a reason to put matters right.

The church’s meals should express its unity in Christ. In 1 Corinthians 11:17–22, some eat their own supper while another remains hungry, humiliating people who have little. In 1 Corinthians 11:23–26, Paul recounts Jesus giving the bread and cup and explains that the meal proclaims the Lord’s death. In 1 Corinthians 11:27–34, he calls for self-examination, speaks seriously of the Lord’s judgment, and tells them to wait for one another; those needing to satisfy hunger are to eat at home. This passage concerns the Lord’s Supper, and its correction is specific. The church must honor Christ and the people gathered in his name instead of letting abundance for some coexist with humiliation for others.

Leaders are to embody the welcome they help the church practice. First Timothy 3:1–7 includes hospitality among a bishop’s qualifications, and Titus 1:5–9 requires it of an elder alongside self-control, justice, holiness, and faithfulness to the word. First Timothy 5:9–10 also recognizes a widow’s record of lodging strangers, washing the saints’ feet, and relieving the afflicted when discussing enrollment. These texts show the value of hospitality across different people and responsibilities. The widow passage also directs relatives to provide support so that the church can help those without it (1 Timothy 5:3–8, 16). Receive the shared duty while respecting the different callings and capacities through which it is carried out.

Further study: Christopher T. Holmes · Biblical Studies Press

Receive faithful workers and help them on their way

Receiving someone can help the word of God reach others. In Luke 10:1–9, Jesus sends messengers ahead of him and instructs them to receive the food and lodging offered in a household, because the laborer is worthy of his hire. They are to stay in that house rather than move from house to house. Hosts sustain the work, and guests receive the provision with contentment. The travel restrictions belong to this particular sending; the account makes the value of supporting the Lord’s servants plain.

Acts 16 gives hospitality a personal face. After hearing Paul’s message and being baptized, Lydia urges the travelers to stay in her house (Acts 16:13–15). Later the jailer hears the word of the Lord with his household, washes Paul and Silas’s wounds, and gives them food, rejoicing in faith (Acts 16:25–34). The help answers actual needs, and its setting is the reception of the gospel. These accounts show people giving their homes and practical care a place in their new life of faith.

Third John 1:5–8 praises Gaius for helping Christian brothers who were strangers to him and asks him to send them onward in a manner worthy of God. They have gone out for the Lord’s name and receive no support from the Gentiles, meaning people outside the faith in this setting. Supporting such people makes believers fellow workers with the truth. The welcome therefore continues into help for the next part of the journey. Romans 16:1–2 likewise asks the church to receive Phoebe in the Lord and assist her in whatever she needs, remembering her help to many. Receive faithful servants with honor and make their necessary work easier.

Use any influence you have to enable that service. Third John 1:9–11 describes Diotrephes seeking preeminence, refusing the brothers, obstructing those willing to receive them, and putting them out of the church. The elder answers by directing Gaius to imitate good. The contrast explains why hospitality can be a serious matter of obedience: personal control must give way to willing cooperation in the truth.

Cooperation also explains the boundary in 2 John 1:7–11. The letter identifies deceivers who deny Jesus Christ’s coming in the flesh and tells its readers not to receive someone bringing that teaching into the house or bid him God speed. Its reason is participation in his evil deeds. Love remains commanded in 2 John 1:5–6, where it means walking in God’s commands. Give your home and support to the truth; do not help a Christ-denying teacher advance his message. This concerns receiving the person as a bearer of that teaching. Ordinary contact and meals with unbelievers are explicitly contemplated in 1 Corinthians 10:27–33, with care for conscience and God’s glory. Kindness to people and faithfulness to Christ belong together.

Further study: W. Hall Harris III · Jan van der Watt

Remember how closely Christ identifies with those you receive

Take seriously the value Christ places on receiving his people. Matthew 10:40–42 says that the person who receives the disciples receives Jesus and the Father who sent him. Even giving a cup of water to one of these little ones as a disciple receives his notice. The help may be small in material terms, but it honors the Lord whose servant is being helped.

Matthew 25:31–46 gives this identification the weight of final judgment. The Son of Man gathers the nations, separates people as a shepherd separates sheep and goats, and names food, drink, welcome, clothing, care in sickness, and visits in prison. Both groups ask when they saw him in those circumstances. He answers that their response to the least of his brethren was their response to him. The passage treats deeds and omissions as consequential: those on his right inherit the kingdom prepared for them, while those on his left are sent away from him. The scene ends with everlasting punishment and eternal life in Matthew 25:46. Give care now with the seriousness that Christ gives it.

The words about his brethren deserve attention. In Matthew 12:46–50, Jesus identifies those doing his Father’s will as his family, and Matthew 10:40–42 closely links care for his messengers with care for himself. These connections favor understanding Matthew 25:40 particularly of needy disciples, including those who carry his message. Some interpreters understand the phrase more broadly as all people in need. On the more specific reading, faithful reception of Christ’s vulnerable people is central; the wider duty of mercy remains clear from Jesus’ command in Luke 10:36–37. Honor those who belong to Christ, and let your care also reach the stranger and neighbor who needs help.

Let this welcome become part of your continuing worship. Hebrews 13:12–16 speaks of Jesus sanctifying his people through his own blood, calls them to follow him, and turns to the sacrifices they can offer through him: praise, doing good, and sharing. In verse 16, the KJV word communicate means sharing with others. God is pleased with such sacrifices. As you give food, room, attention, and practical help, offer that care gratefully through Christ and continue in the love he commands.

Further study: Craig S. Keener · Warren Carter · Christopher T. Holmes

Continue reading: Caring for the poor and vulnerable

Read the passages

Scripture in context

43 contextual selections for this subject, including the passages cited above and further related reading. Every selected range is reproduced in full from the KJV. Context notes identify the setting and kind of evidence.

Patriarchal narrative 1 selections
Genesis 18:1–15 KJV · In this guide

Context: The LORD’s appearance at Mamre begins with Abraham’s welcome and shared household work, then announces Sarah’s promised son.

18:1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

18:2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

18:3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

18:4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

18:5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

18:6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

18:7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.

18:8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

18:9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

18:10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.

18:11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

18:12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

18:15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

Judgment narrative 1 selections
Genesis 19:1–11 KJV

Context: Lot receives the visitors identified as angels; the city threatens them and Lot makes a grave proposal before the visitors protect him.

19:1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

19:2 And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

19:3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

19:4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

19:5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

19:6 And Lot went out at the door unto them, and shut the door after him,

19:7 And said, I pray you, brethren, do not so wickedly.

19:8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

19:9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

19:10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.

19:11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Covenant law 1 selections
Leviticus 19:33–37 KJV · In this guide

Context: The laws require love for the resident stranger and honest judgment and measures, grounded in the LORD’s deliverance.

19:33 And if a stranger sojourn with thee in your land, ye shall not vex him.

19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.

19:35 Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.

19:36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.

19:37 Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.

Covenant instruction 1 selections
Deuteronomy 10:12–22 KJV · In this guide

Context: Moses calls Israel to wholehearted loyalty and explains the impartial LORD’s care for the vulnerable and the stranger.

10:12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul,

10:13 To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?

10:14 Behold, the heaven and the heaven of heavens is the LORD’s thy God, the earth also, with all that therein is.

10:15 Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.

10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

10:17 For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:

10:18 He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

10:19 Love ye therefore the stranger: for ye were strangers in the land of Egypt.

10:20 Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.

10:21 He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen.

10:22 Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.

Covenant festival law 1 selections
Deuteronomy 16:9–17 KJV

Context: Weeks and Tabernacles include household dependents, Levites, strangers, orphans, and widows in Israel’s covenant rejoicing.

16:9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

16:10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the Lord thy God, according as the LORD thy God hath blessed thee:

16:11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.

16:12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.

16:13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:

16:14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.

16:15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.

16:16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:

16:17 Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.

Narrative 1 selections
Ruth 2:8–17 KJV · In this guide

Context: Boaz addresses Ruth’s need for protection, water, friendly regard, food with the workers, and generous gleaning.

2:8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens:

2:9 Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.

2:10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?

2:11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

2:12 The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.

2:13 Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.

2:14 And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.

2:15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:

2:16 And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.

2:17 So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley.

Prophetic narrative 2 selections
1 Kings 17:8–24 KJV

Context: A specific divine commission and promise sustain a widow, Elijah, and the household; the son’s death and restoration reveal the truth of the prophetic word.

17:8 And the word of the LORD came unto him, saying,

17:9 Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.

17:10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.

17:11 And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand.

17:12 And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.

17:13 And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son.

17:14 For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth.

17:15 And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days.

17:16 And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah.

17:17 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.

17:18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?

17:19 And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed.

17:20 And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?

17:21 And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again.

17:22 And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived.

17:23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.

17:24 And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.

2 Kings 4:8–17 KJV · In this guide

Context: Repeated meals for Elisha lead to a furnished room and his particular promise of a son to the Shunammite.

4:8 And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.

4:9 And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.

4:10 Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.

4:11 And it fell on a day, that he came thither, and he turned into the chamber, and lay there.

4:12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.

4:13 And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people.

4:14 And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.

4:15 And he said, Call her. And when he had called her, she stood in the door.

4:16 And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.

4:17 And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.

Wisdom sayings 1 selections
Proverbs 25:16–17 KJV · In this guide

Context: Two neighboring sayings address excess through honey and overfrequent visits.

25:16 Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.

25:17 Withdraw thy foot from thy neighbour’s house; lest he be weary of thee, and so hate thee.

Prophetic covenant exhortation 1 selections
Isaiah 58:1–12 KJV · In this guide

Context: The people’s complaint about unrecognized fasting is answered by exposure of oppression and a call to release, food, shelter, clothing, and restoration.

58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

58:2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.

58:3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.

58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.

58:5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?

58:6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?

58:7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

58:8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.

58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;

58:10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:

58:11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.

58:12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.

Mission instruction 1 selections
Matthew 10:40–42 KJV · In this guide

Context: The mission discourse closes by identifying reception of Jesus’ messengers with reception of Jesus and the Father.

10:40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

10:41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.

10:42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

Gospel teaching 1 selections
Matthew 12:46–50 KJV · In this guide

Context: When told his mother and brothers are outside, Jesus identifies his disciples and those doing his Father’s will as his family.

12:46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

12:47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

12:48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?

12:49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Eschatological judgment teaching 1 selections
Matthew 25:31–46 KJV · In this guide

Context: The Son of Man judges the nations and identifies deeds and omissions toward the least of his brethren with their response to him.

25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

25:33 And he shall set the sheep on his right hand, but the goats on the left.

25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?

25:39 Or when saw we thee sick, or in prison, and came unto thee?

25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.

Gospel narrative and teaching 2 selections
Luke 5:27–32 KJV · In this guide

Context: Levi follows Jesus and hosts a feast; a challenge to table fellowship with sinners receives Jesus’ physician-and-repentance answer.

5:27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.

5:28 And he left all, rose up, and followed him.

5:29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.

5:30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

5:31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.

5:32 I came not to call the righteous, but sinners to repentance.

Luke 10:38–42 KJV · In this guide

Context: Martha welcomes Jesus; Mary hears his word; Martha’s distracted appeal is answered by Jesus’ protection of Mary’s good part.

10:38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

10:39 And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

10:40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

10:41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

10:42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

Gospel narrative and parable 1 selections
Luke 7:36–50 KJV

Context: A woman’s care for Jesus at Simon’s meal is interpreted through two forgiven debts; Jesus pronounces forgiveness and speaks of saving faith.

7:36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.

7:37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,

7:38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

7:39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

7:40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

7:41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

7:42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

7:43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

7:44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

7:45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

7:46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

7:48 And he said unto her, Thy sins are forgiven.

7:49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

7:50 And he said to the woman, Thy faith hath saved thee; go in peace.

Mission commission 1 selections
Luke 10:1–16 KJV · In this guide

Context: Jesus sends the seventy with a specific mission, dependence on hosts, instruction about staying and eating, and consequences for rejection.

10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

10:2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

10:3 Go your ways: behold, I send you forth as lambs among wolves.

10:4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

10:5 And into whatsoever house ye enter, first say, Peace be to this house.

10:6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

10:7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

10:8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you:

10:9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

10:10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

10:11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

10:12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.

10:13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

10:14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

10:15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

10:16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

Parable and command of Jesus 1 selections
Luke 10:25–37 KJV · In this guide

Context: A lawyer’s questions about eternal life and the neighbor lead to a wounded traveler and a Samaritan’s sustained merciful care.

10:25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

10:26 He said unto him, What is written in the law? how readest thou?

10:27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

10:28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

10:29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

10:30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

10:31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

10:32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

10:33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

10:34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

10:35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

10:36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

10:37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Gospel narrative, instruction, and parable 1 selections
Luke 14:1–24 KJV · In this guide

Context: A Sabbath meal includes healing, instruction about seats and invitations, and a great-supper parable responding to talk of God’s kingdom.

14:1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.

14:2 And, behold, there was a certain man before him which had the dropsy.

14:3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?

14:4 And they held their peace. And he took him, and healed him, and let him go;

14:5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?

14:6 And they could not answer him again to these things.

14:7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

14:8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;

14:9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.

14:10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.

14:11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

14:12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

14:13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:

14:14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

14:15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

14:16 Then said he unto him, A certain man made a great supper, and bade many:

14:17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.

14:18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

14:19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

14:20 And another said, I have married a wife, and therefore I cannot come.

14:21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

14:22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

14:23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

14:24 For I say unto you, That none of those men which were bidden shall taste of my supper.

Gospel sign-action and instruction 1 selections
John 13:1–17 KJV · In this guide

Context: Jesus’ love before his departure appears in washing feet, Peter’s need to receive his washing, and the command to follow the Lord’s example.

13:1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.

13:2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;

13:3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;

13:4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.

13:5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.

13:6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?

13:7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.

13:8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.

13:9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.

13:10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

13:11 For he knew who should betray him; therefore said he, Ye are not all clean.

13:12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

13:13 Ye call me Master and Lord: and ye say well; for so I am.

13:14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.

13:15 For I have given you an example, that ye should do as I have done to you.

13:16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

13:17 If ye know these things, happy are ye if ye do them.

Church narrative 2 selections
Acts 2:41–47 KJV · In this guide

Context: The Pentecost response leads into teaching, fellowship, prayer, shared resources, household meals, praise, and continuing growth.

2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.

2:43 And fear came upon every soul: and many wonders and signs were done by the apostles.

2:44 And all that believed were together, and had all things common;

2:45 And sold their possessions and goods, and parted them to all men, as every man had need.

2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

2:47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

Acts 6:1–7 KJV · In this guide

Context: Neglected widows prompt the disciples and apostles to appoint responsible servants while preserving ministry of the word and prayer.

6:1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

6:2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

6:3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

6:4 But we will give ourselves continually to prayer, and to the ministry of the word.

6:5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

6:6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.

6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

Mission narrative 2 selections
Acts 16:11–15 KJV · In this guide

Context: The mission reaches Philippi; Lydia hears, the Lord opens her heart, her household is baptized, and she urges the travelers to stay.

16:11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;

16:12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

16:13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.

16:14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

16:15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

Acts 16:25–34 KJV · In this guide

Context: An earthquake and Paul’s intervention lead to the jailer’s question, gospel instruction, washing wounds, baptism, a meal, and rejoicing.

16:25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

16:26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.

16:27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

16:28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.

16:29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

16:30 And brought them out, and said, Sirs, what must I do to be saved?

16:31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

16:32 And they spake unto him the word of the Lord, and to all that were in his house.

16:33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.

16:34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

Apostolic exhortation 4 selections
Romans 12:9–21 KJV · In this guide

Context: A series of exhortations makes sincere love visible in mutual care, hospitality, peace, and doing good to enemies.

12:9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;

12:11 Not slothful in business; fervent in spirit; serving the Lord;

12:12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;

12:13 Distributing to the necessity of saints; given to hospitality.

12:14 Bless them which persecute you: bless, and curse not.

12:15 Rejoice with them that do rejoice, and weep with them that weep.

12:16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men.

12:18 If it be possible, as much as lieth in you, live peaceably with all men.

12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

12:21 Be not overcome of evil, but overcome evil with good.

Hebrews 13:1–6 KJV · In this guide

Context: The closing exhortations join brotherly love, hospitality, solidarity with suffering people, marriage honor, and contentment.

13:1 Let brotherly love continue.

13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

13:3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

13:4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

13:6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

James 2:1–13 KJV · In this guide

Context: An assembly’s preferential seating illustrates partiality; James appeals to God’s regard for the poor, neighbor love, and merciful judgment.

2:1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

2:2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

2:4 Are ye not then partial in yourselves, and are become judges of evil thoughts?

2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

2:6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

2:7 Do not they blaspheme that worthy name by the which ye are called?

2:8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

2:9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

2:11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

2:12 So speak ye, and so do, as they that shall be judged by the law of liberty.

2:13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

1 Peter 4:7–11 KJV · In this guide

Context: The approaching end calls believers to prayer, earnest love, ungrudging hospitality, and service through God’s gifts and strength.

4:7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

4:8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

4:9 Use hospitality one to another without grudging.

4:10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

4:11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

Apostolic argument 2 selections
Romans 14:1–15:13 KJV · In this guide

Context: Differing convictions about food and days lead to mutual reception, care for conscience, Christ’s example, and united Jewish-Gentile praise.

14:1 Him that is weak in the faith receive ye, but not to doubtful disputations.

14:2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

14:3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

14:4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

14:6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

14:7 For none of us liveth to himself, and no man dieth to himself.

14:8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.

14:9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

14:10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

14:11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

14:12 So then every one of us shall give account of himself to God.

14:13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.

14:14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

14:15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

14:16 Let not then your good be evil spoken of:

14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

14:18 For he that in these things serveth Christ is acceptable to God, and approved of men.

14:19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

14:20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.

14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

14:22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

14:23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

15:2 Let every one of us please his neighbour for his good to edification.

15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

15:5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.

15:8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

15:9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

15:10 And again he saith, Rejoice, ye Gentiles, with his people.

15:11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

15:12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

15:13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

1 John 3:11–18 KJV · In this guide

Context: The command to love is contrasted with Cain and grounded in Christ’s self-giving, then applied to a brother’s material need.

3:11 For this is the message that ye heard from the beginning, that we should love one another.

3:12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.

3:13 Marvel not, my brethren, if the world hate you.

3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

3:15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

3:17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?

3:18 My little children, let us not love in word, neither in tongue; but in deed and in truth.

Apostolic commendation and greetings 1 selections
Romans 16:1–16 KJV · In this guide

Context: Paul commends Phoebe’s reception and practical assistance, then greets fellow workers including a congregation in Priscilla and Aquila’s house.

16:1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

16:2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

16:3 Greet Priscilla and Aquila my helpers in Christ Jesus:

16:4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

16:5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

16:6 Greet Mary, who bestowed much labour on us.

16:7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.

16:8 Greet Amplias my beloved in the Lord.

16:9 Salute Urbane, our helper in Christ, and Stachys my beloved.

16:10 Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household.

16:11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

16:12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

16:13 Salute Rufus chosen in the Lord, and his mother and mine.

16:14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

16:15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

16:16 Salute one another with an holy kiss. The churches of Christ salute you.

Apostolic greetings 1 selections
Romans 16:21–27 KJV · In this guide

Context: Closing greetings name Paul’s associates and Gaius’s hospitality before the concluding blessing and doxology.

16:21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

16:22 I Tertius, who wrote this epistle, salute you in the Lord.

16:23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

16:24 The grace of our Lord Jesus Christ be with you all. Amen.

16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

16:27 To God only wise, be glory through Jesus Christ for ever. Amen.

Apostolic discipline 1 selections
1 Corinthians 5:9–13 KJV

Context: Paul distinguishes ordinary association with outsiders from a disciplinary refusal of table fellowship with a person claiming Christian brotherhood while persisting in the listed sins.

5:9 I wrote unto you in an epistle not to company with fornicators:

5:10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

5:11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

5:12 For what have I to do to judge them also that are without? do not ye judge them that are within?

5:13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Apostolic instruction 1 selections
1 Corinthians 10:23–11:1 KJV · In this guide

Context: Food-market and unbeliever-hosted meals are considered through others’ good, conscience, God’s glory, and imitation of Paul as he follows Christ.

10:23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

10:24 Let no man seek his own, but every man another’s wealth.

10:25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

10:26 For the earth is the Lord’s, and the fulness thereof.

10:27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

10:28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:

10:29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?

10:30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

10:31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

10:32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

10:33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

11:1 Be ye followers of me, even as I also am of Christ.

Apostolic correction and institution 1 selections
1 Corinthians 11:17–34 KJV · In this guide

Context: Divisive meals and humiliation of the poor are confronted through the Lord’s institution, self-examination, judgment, and waiting for one another.

11:17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.

11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.

11:20 When ye come together therefore into one place, this is not to eat the Lord’s supper.

11:21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

11:22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

11:23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

11:24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

11:25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

11:26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

11:27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

11:28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.

11:29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

11:30 For this cause many are weak and sickly among you, and many sleep.

11:31 For if we would judge ourselves, we should not be judged.

11:32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

11:33 Wherefore, my brethren, when ye come together to eat, tarry one for another.

11:34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Apostolic collection instruction 1 selections
2 Corinthians 8:1–15 KJV · In this guide

Context: Paul commends Macedonian generosity, recalls Christ’s grace, and urges completion of Corinth’s intended collection according to means and mutual need.

8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

8:3 For to their power, I bear record, yea, and beyond their power they were willing of themselves;

8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

8:5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

8:6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

8:7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.

8:8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

8:10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.

8:11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.

8:12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

8:13 For I mean not that other men be eased, and ye burdened:

8:14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:

8:15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

Office-specific instruction 2 selections
1 Timothy 3:1–7 KJV · In this guide

Context: The desired work of oversight requires a credible pattern of personal, household, and public character.

3:1 This is a true saying, If a man desire the office of a bishop, he desireth a good work.

3:2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

3:3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

3:4 One that ruleth well his own house, having his children in subjection with all gravity;

3:5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

3:6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

3:7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

Titus 1:5–9 KJV · In this guide

Context: Titus is to appoint elders in Crete whose conduct and hold on faithful teaching fit stewardship of God’s people.

1:5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

1:6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

1:7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

1:8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

1:9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Household and congregational instruction 1 selections
1 Timothy 5:3–16 KJV · In this guide

Context: Family support, genuine need, enrollment qualifications, and instruction for younger widows shape the church’s provision.

5:3 Honour widows that are widows indeed.

5:4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.

5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

5:6 But she that liveth in pleasure is dead while she liveth.

5:7 And these things give in charge, that they may be blameless.

5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,

5:10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.

5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;

5:12 Having damnation, because they have cast off their first faith.

5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

5:15 For some are already turned aside after Satan.

5:16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

Apostolic personal appeal 1 selections
Philemon 1:8–22 KJV

Context: Paul appeals for willing reception of Onesimus as a beloved brother and as Paul himself, offers to bear a debt, and requests lodging.

1:8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

1:9 Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

1:10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:

1:11 Which in time past was to thee unprofitable, but now profitable to thee and to me:

1:12 Whom I have sent again: thou therefore receive him, that is, mine own bowels:

1:13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

1:14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

1:15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

1:16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

1:17 If thou count me therefore a partner, receive him as myself.

1:18 If he hath wronged thee, or oweth thee ought, put that on mine account;

1:19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

1:20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

1:21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

1:22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

Apostolic argument and exhortation 1 selections
Hebrews 13:9–16 KJV · In this guide

Context: Warning about strange teachings leads through sacrifice, Jesus’ suffering outside the gate, future hope, and praise and sharing through him.

13:9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.

13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13:13 Let us go forth therefore unto him without the camp, bearing his reproach.

13:14 For here have we no continuing city, but we seek one to come.

13:15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

13:16 But to do good and to communicate forget not: for with such sacrifices God is well pleased.

Apostolic letter 2 selections
2 John 1:1–13 KJV · In this guide

Context: The whole letter joins love and truth, warns of Christ-denying teachers, forbids cooperation with their deeds, and anticipates a visit.

1:1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

1:2 For the truth’s sake, which dwelleth in us, and shall be with us for ever.

1:3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

1:4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

1:5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

1:6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.

1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

1:8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.

1:9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

1:10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

1:11 For he that biddeth him God speed is partaker of his evil deeds.

1:12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.

1:13 The children of thy elect sister greet thee. Amen.

3 John 1:1–14 KJV · In this guide

Context: The whole KJV letter commends Gaius, requests onward aid, confronts Diotrephes’ obstruction, commends Demetrius, and anticipates personal meeting.

1:1 The elder unto the wellbeloved Gaius, whom I love in the truth.

1:2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

1:3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.

1:4 I have no greater joy than to hear that my children walk in truth.

1:5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

1:6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:

1:7 Because that for his name’s sake they went forth, taking nothing of the Gentiles.

1:8 We therefore ought to receive such, that we might be fellowhelpers to the truth.

1:9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

1:11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

1:12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

1:13 I had many things to write, but I will not with ink and pen write unto thee:

1:14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.

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Sources & interpretation

The teaching starts with the cited Scripture. These consulted works inform wording, context, and interpretive questions. No qualified human review has been recorded for this guide.

Whom does Jesus identify with himself in Matthew 25?

Matthew 25:40 calls the recipients the least of the king’s brethren. Matthew 12:46–50 identifies Jesus’ family through discipleship, and Matthew 10:40–42 connects receiving his messengers with receiving him. The final-judgment scene itself lists widely experienced material needs and gathers all nations.

  • Needy disciples, especially messengers: the family and reception parallels favor this reading, although the list itself does not call them missionaries.
  • All vulnerable people: the breadth of the needs and Jesus’ merciful ministry favor a wider reading; this must still explain the particular family language.
  • Interpreters also differ over whether all nations identifies Gentiles outside the disciple group or humanity including disciples; this package does not build an exclusion from judgment on the term.

PROBABLE: the brethren particularly denote Jesus’ vulnerable followers, including messengers. The main prose states the broader alternative and grounds mercy to every neighbor independently in Luke 10. Both acts and omissions and both final outcomes remain in the explanation.

Further study: Craig S. Keener · Warren Carter

Further examination: How do the family language and the reception saying in Matthew help identify the recipients, and what does the judgment scene explicitly say about neglecting them?

How do the commands in 2 John and 3 John fit together?

Second John joins love with obedience and prohibits receiving teachers who reject the confession of Christ, because the welcome participates in their evil deeds. Third John commands support for workers who serve the truth. Ordinary meals with unbelievers are contemplated in 1 Corinthians 10:27–33; 1 Corinthians 5:9–13 separately distinguishes outsiders from a person claiming Christian brotherhood while persisting in the listed sins.

  • Traveling false teachers seek a household or church base and onward support; refusing that reception prevents cooperation in their message.
  • Local opponents seek admission to the community; van der Watt argues that protecting its truth is central even without a traveling-hospitality scenario.
  • Household and congregational welcome overlap in some settings; making the prohibition solely about an official platform can understate its explicit reference to a house and greeting.

STRONG: refuse reception and encouragement that cooperate with the described Christ-denying teaching. PROBABLE: traveling-teacher support is a fitting setting, but the main instruction does not depend on proving the opponents’ itinerary or the elect lady’s identity. The discipline in 1 Corinthians 5 is another text-specific limit; this guide does not equate every refusal of fellowship with Diotrephes’ conduct. The KJV God speed should not be reduced to a modern casual greeting without considering the stated participation in deeds.

Further study: W. Hall Harris III · Jan van der Watt

Further examination: What precisely is denied by the teachers, and how does the stated reason for refusing them compare with being fellowhelpers to the truth in 3 John?

What is the good part in Mary and Martha’s encounter?

Martha receives Jesus, Mary hears his word, and Jesus answers Martha’s distracted appeal by protecting Mary’s choice. The adjacent Samaritan account explicitly commands active mercy. NET notes a difficult variant between one needed thing and few things or one.

  • Priority of hearing Jesus: the description of Mary in Luke 10:39 directly supplies the content of her good choice.
  • A simpler meal may be implied by the few-things wording; the narrator never specifies Martha’s menu, so this remains a possible secondary resonance.
  • A general contrast between an active and a contemplative vocation extends beyond what this short encounter establishes.

STRONG: receiving Jesus’ word governs service and must not be displaced by anxious demands. The main prose retains the value of work, Jesus’ distinct authority as teacher, and the lack of a narrated conclusion. The textual variant is real but not a basis for a hosting menu.

Further study: Elisabeth Johnson · Biblical Studies Press

Further examination: Which details identify what Mary chose, and how does Jesus’ response address Martha’s actual request rather than condemning all practical service?

What can the hospitality accounts require or promise?

Accounts include Abraham’s substantial meal, Lot’s angelic guests and grave conduct, the Shunammite’s furnished room, the widow’s specifically promised provision, Ruth’s meal in a field, a forgiven woman’s loving care, and Paul’s appeal for Onesimus and lodging. Deuteronomy 16 includes vulnerable neighbors in covenant festivals.

  • Commands such as Hebrews 13:2 establish a shared obligation and use earlier reception of angels as encouragement.
  • Narrative provisions show the forms care can take, while particular promises and household resources remain particular.
  • Israel’s festival requirements belong to their covenant calendar; their inclusion of strangers and vulnerable people still informs recognition of generous regard.

STRONG: preserve useful narrative details without requiring Abraham’s menu, a guest room, extraordinary gifts, a particular miracle, or Israel’s festival calendar. Lot’s proposal concerning his daughters is not an endorsed model of care. Luke 7 connects the woman’s love to forgiveness and faith, not to buying pardon. Philemon 1:15–17 calls for receiving Onesimus as a beloved brother; the letter does not supply every detail of his departure or subsequent civil status.

Further examination: Which obligations come from direct instruction, which virtues are illustrated by the accounts, and which events depend on a particular promise or historical relationship?

How does Jesus’ foot washing direct hospitality?

John 13:1–17 includes the washing itself, Peter’s need to receive Jesus’ cleansing, and the explicit instruction to wash one another’s feet. First Timothy 5:10 remembers washing the saints’ feet among a widow’s good works.

  • The action is to be enacted in a continuing practice of foot washing as well as other humble service.
  • The action commands the pattern of humble service, expressed in necessary acts of care including foot washing where appropriate.

VERY_STRONG concerning embodied humility and following the Lord’s example; the package does not settle the additional question of a recurring congregational ordinance. It retains what Jesus actually does and commands instead of replacing the act with a vague attitude.

Further examination: How do receiving Jesus’ washing and following his example work together in the passage, and what would be needed to establish a particular recurring church observance?

  1. Commentary on Hebrews 13:1–8, 15–16

    Christopher T. Holmes · Working Preacher, Luther Seminary · 2022-08-28

    Emphasizes communal responsibilities and sharing as worship in the context of Hebrews’ sacrificial argument.

    What was reviewed

    Complete commentary body, especially the paragraphs on mutual love, hospitality, contentment, and the sacrificial setting of verses 15–16. Accessed 2026-09-25.

    Modern church comparisons and the broad assertion that ancient prisons were not state-sponsored are not adopted. Referenced commentaries were not independently read.

  2. Commentary on Luke 14:1, 7–14

    Jeannine K. Brown · Working Preacher, Luther Seminary · 2010-08-29

    Distinguishes guests’ humility from the host’s ability to change whom the meal includes; links lack of reciprocity with resurrection hope.

    What was reviewed

    Complete commentary body, from the opening social distinctions through the final paragraph on the banquet; particularly the discussion of guests in verses 7–11 and the host in verses 12–14. Accessed 2026-09-25.

    The article’s broad claims about Greco-Roman moral discourse were not independently established. Main teaching follows the actual meal and invitations; modern examples are not imported.

  3. Commentary on Luke 10:38–42

    Elisabeth Johnson · Working Preacher, Luther Seminary · 2013-07-21

    Distinguishes service from anxious distraction and connects hospitality with attention to Jesus’ word.

    What was reviewed

    Complete commentary body, including Distraction and Worry and The One Thing Needed. Accessed 2026-09-25.

    Luke does not name Bethany here, specify Martha’s meal, or establish a universal prohibition on women learning. Those contextual assertions and the modern illustrations are not imported; Jesus’ word retains priority over a general lesson in listening.

  4. NET Bible: Luke 10:42, textual and translation notes 1–2

    Biblical Studies Press · NET Bible

    Documents a real textual uncertainty while preserving Mary’s good choice under the principal readings.

    What was reviewed

    Both notes on the verse page: the competing one-thing/few-things wording and the rendering of good, better, or best. Accessed 2026-09-25.

    The manuscript witnesses and cited grammar were not independently inspected. The pinned KJV remains the displayed text.

  5. NET Bible: Acts 6:1–7, translation and notes

    Biblical Studies Press · NET Bible, hosted by Bible Gateway

    Explains that the Hellenists were Greek-speaking Jews; this clarifies the KJV Grecians without recasting the neglected group as Gentiles.

    What was reviewed

    Displayed translation of Acts 6:1–7 and its footnotes 1–25, particularly note 3 on the Hellenists and note 7 on daily food service. Accessed 2026-09-25.

    Cited historical works were not inspected. Greek names do not by themselves establish every appointee’s background, and a specific preexisting Jewish council model is not assumed.

  6. 17. Exegetical Commentary on 3 John 1–15

    W. Hall Harris III · Bible.org; 1, 2, 3 John: Comfort and Counsel for a Church in Crisis · 2004-08-02

    Explains onward assistance, Gentiles as outsiders to the faith in this setting, and the relation between supporting workers and participating in their work.

    What was reviewed

    Structure, introductory formula, and commentary through the concluding formula; focused reading of verse 5 (strangers), verse 6 (onward provision), verses 7–8 (support and truth), and verses 9–12 (Diotrephes and Demetrius). Accessed 2026-09-25 · Read in part.

    Its reconstruction of a specifically anti-secessionist mission, Gaius’s separate congregation, and Demetrius’s exact office or role are not established by 3 John and are not adopted. Footnoted works were not independently read. The KJV combines the ending into verse 14.

  7. The ethical implications of 2 John 10–11

    Jan van der Watt · Verbum et Ecclesia 36(1), article 1483; DOI 10.4102/ve.v36i1.1483 · 2015

    Argues that protection of the community’s truth, rather than rejection of ordinary kindness, controls the prohibition; tests both traveling-teacher and local-opponent scenarios.

    What was reviewed

    Article body: The problem; What if the visitors asked for hospitality?; What if hospitality conventions were not called upon?; Is this really a hospitality text?; Some concluding remarks. Bibliography and underlying cited works were not separately studied. Accessed 2026-09-25 · Read in part.

    Local opponents and the identity of the elect lady remain reconstructions. Ancient associations provide comparisons, not proof of the letter’s situation. The main prose retains the actual prohibition and reason.

  8. Who are “the least of these” in Matthew 25?

    Craig S. Keener · Bible Backgrounds, author’s scholarly teaching site · 2024-07-23

    Argues that Jesus’ vulnerable messengers are probably the brethren, using Matthew’s family language and reception parallels.

    What was reviewed

    Complete short article and comparison table connecting Matthew 10, 12, 24, and 25. Accessed 2026-09-25.

    A short author article, not access to his full commentary. Its likely reading remains PROBABLE and is compared with Carter’s broader interpretation.

  9. Commentary on Matthew 25:31–46

    Warren Carter · Working Preacher, Luther Seminary · 2023-03-26

    Defends all needy people as the recipients and all humanity as judged; acknowledges a substantial case for the disciple interpretation.

    What was reviewed

    Complete commentary body through the final imperial-paradigm discussion; focused on the two interpretations of the brethren and the stated reasons for the broader one. Accessed 2026-09-25.

    Its demographic percentage, reconstruction of Roman causation, and critique of divine rule are not adopted. The different adjective for least does not by itself decide whom Jesus calls his brethren. Bibliographic books were not inspected.