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Selected Verse: Romans 12:13 - King James

Verse	Translation	Text
Ro 12:13	King James	Distributing to the necessity of saints; given to hospitality.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
given to hospitality--that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [HODGE].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

given to hospitality--that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [HODGE].

Notes on the Bible, by Albert Barnes, [1834]
Distributing - The word used here denotes having things in "common" κοινωνοῦντες koinōnountes. It means that they should be communicative, or should regard their property as so far common as to supply the needs of others. In the earliest times of the church, Christians had all things in common (Notes, Act 2:44), and felt themselves bound to meet all the needs of their brethren. One of the most striking effects of Christianity was to loosen their grasp on property, and dispose them to impart liberally to those who had need. The direction here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy; compare Gal 6:6; Rom 15:27; Phi 4:15; Ti1 6:18. To the necessity - To the needs. That is, distribute to them such things as they need, food, raiment, etc. This command, of course, has reference to the poor. "Of saints." Of Christians, or the friends of God. They are called saints as being holy (ἁγιοι hagioi), or consecrated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of mankind. The law of the New Testament is Gal 6:10, "As we have opportunity, let us do good to all men, especially to them who are of the household of faith." The Christian is indeed to love all mankind, and to do them good as far as may be in his power, Mat 5:43-44; Tit 3:8; Ti1 6:18; Heb 13:16. But he is to show particular interest in the welfare of his brethren, and to see that the poor members of the church are provided for; for, (1) They are our brethren; they are of the same family; they are attached to the same Lord; and to do good to them is to evince love to Christ, Mat 25:40; Mar 9:41. (2) they are left especially to the care of the church; and if the church neglects them, we may be sure the world will also, Mat 26:11. Christians, especially in the time of the apostles, had reason to expect little compassion from the people of the world. They were persecuted and oppressed; they would be embarrassed in their business, perhaps thrown out of occupation by the opposition of their enemies; and it was therefore especially incumbent on their Brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God; and hence the poor followers of Christ are in a special manner thrown on the benefactions of the church. (3) it is not improbable that there might be a special reason at that time for enjoining this on the attention of the Romans. It was a time of persecution, and perhaps of extensive distress. In the days of Claudius (about a.d. 50), there was a famine in Judea which produced great distress, and many of the poor and oppressed might flee to the capital for aid. We know, from other parts of the New Testament, that at that time the apostle was deeply interested in procuring aid for the poor brethren in Judea, Rom 15:25-26; compare Act 19:21; Co2 8:1-7; Co2 9:2-4. But the same reasons for aiding the poor followers of Christ will exist substantially in every age; and one of the most precious privileges conferred upon people is to be permitted to assist those who are the friends of God, Psa 41:1-3; Pro 14:21. Given to hospitality - This expression means that they should readily and cheerfully entertain strangers. This is a duty which is frequently enjoined in the Scriptures, Heb 13:2, "Be not forgetful to entertain strangers, for thereby many have entertained angels unawares;" Pe1 4:9, "Use hospitality one to another without grudging." Paul makes this especially the duty of a Christian bishop; Ti1 3:2, "A bishop then must ...be given to hospitality;" Tit 1:8. Hospitality is especially enjoined by the Saviour, and its exercise commanded; Mat 10:40, Mat 10:42, "He that receiveth you receiveth me, etc." The waver of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them; Mat 25:43, "I was a stranger, and ye took me not in." It is especially commended to us by the example of Abraham Gen 18:1-8, and of Lot Gen 19:1-2, who thus received angels unawares. It was one of the virtues on which Job particularly commended himself, and which he had not failed to practice; Job 31:16-17, "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof, etc." In the time of our Saviour it was evidently practiced in the most open and frank manner; Luk 10:7, "And in the same house remain, eating and drinking such things as they give." A remarkable instance is also mentioned in Luk 11:5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore especially pleasant; in countries too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation; and where the population was too sparse, and the travelers too infrequent, to justify inn-keeping as a business. From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Palestine. It was customary, indeed, to erect places for lodging and shelter at suitable distances, or by the side of springs or watering places, for travelers to lodge in. But they are built at the public expense, and are unfurnished. Each traveler carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans; (see Robinson's Calmet, art. Caravanserai.) It is still so; and hence, it becomes, in their view, a virtue of high order to entertain, at their own tables, and in their families, such strangers as may be traveling. Niebuhr says, that "the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travelers may lodge and be entertained some days gratis, if they will be content with the fare; and they are much frequented. When the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Muslims, gentle or simple." - "The primitive Christians," says Calmet, "considered one principal part of their duty to consist in showing hospitality to strangers. They were in fact so ready in discharging this duty, that the very pagan admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured for them a favorable reception wherever the name of Jesus Christ was known;" (Calmet, Dict.) Calmer is also of opinion that the two minor epistles of John may be such letters of recommendation and communion; compare Jo2 1:10. It may be added that it would be particularly expected of Christians that they should show hospitality to the ministers of religion. They were commonly poor; they received no fixed salary; they traveled from place to place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ. This was particularly intended by our Saviour's instructions on the subject, Mat 10:11-13, Mat 10:40-42. The duty of hospitality is still binding upon Christians and all people. The law of Christ is not repealed. The customs of society are indeed changed; and one evidence of advancement in commerce and in security, is furnished in the fact that inns are now provided and patronized for the traveler in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian religion; it evinces proper love toward mankind; it shows that there is a feeling of brotherhood and kindness toward others, when such hospitality is shown. It unites society, creates new bonds of interest and affection, to show kindness to the stranger and to the poor. To what extent this is to be done, is one of those questions which are to be left to every man's conscience and views of duty. No rule can be given on the subject. Many men have not the means to be extensively hospitable; and many are not placed in situations that require it. No rules could be given that should be applicable to all cases; and hence, the Bible has left the general direction, has furnished examples where it was exercised, has recommended it to mankind, and then has left every man to act on the rule, as he will answer it to God; see Mat 25:34-46.

Notes on the Bible, by Albert Barnes, [1834]

Distributing - The word used here denotes having things in "common" κοινωνοῦντες koinōnountes. It means that they should be communicative, or should regard their property as so far common as to supply the needs of others. In the earliest times of the church, Christians had all things in common (Notes, Act 2:44), and felt themselves bound to meet all the needs of their brethren. One of the most striking effects of Christianity was to loosen their grasp on property, and dispose them to impart liberally to those who had need. The direction here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy; compare Gal 6:6; Rom 15:27; Phi 4:15; Ti1 6:18.

To the necessity - To the needs. That is, distribute to them such things as they need, food, raiment, etc. This command, of course, has reference to the poor. "Of saints." Of Christians, or the friends of God. They are called saints as being holy (ἁγιοι hagioi), or consecrated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of mankind. The law of the New Testament is Gal 6:10, "As we have opportunity, let us do good to all men, especially to them who are of the household of faith." The Christian is indeed to love all mankind, and to do them good as far as may be in his power, Mat 5:43-44; Tit 3:8; Ti1 6:18; Heb 13:16. But he is to show particular interest in the welfare of his brethren, and to see that the poor members of the church are provided for; for,

(1) They are our brethren; they are of the same family; they are attached to the same Lord; and to do good to them is to evince love to Christ, Mat 25:40; Mar 9:41.

(2) they are left especially to the care of the church; and if the church neglects them, we may be sure the world will also, Mat 26:11. Christians, especially in the time of the apostles, had reason to expect little compassion from the people of the world. They were persecuted and oppressed; they would be embarrassed in their business, perhaps thrown out of occupation by the opposition of their enemies; and it was therefore especially incumbent on their Brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God; and hence the poor followers of Christ are in a special manner thrown on the benefactions of the church.

(3) it is not improbable that there might be a special reason at that time for enjoining this on the attention of the Romans. It was a time of persecution, and perhaps of extensive distress. In the days of Claudius (about a.d. 50), there was a famine in Judea which produced great distress, and many of the poor and oppressed might flee to the capital for aid. We know, from other parts of the New Testament, that at that time the apostle was deeply interested in procuring aid for the poor brethren in Judea, Rom 15:25-26; compare Act 19:21; Co2 8:1-7; Co2 9:2-4. But the same reasons for aiding the poor followers of Christ will exist substantially in every age; and one of the most precious privileges conferred upon people is to be permitted to assist those who are the friends of God, Psa 41:1-3; Pro 14:21.

Given to hospitality - This expression means that they should readily and cheerfully entertain strangers. This is a duty which is frequently enjoined in the Scriptures, Heb 13:2, "Be not forgetful to entertain strangers, for thereby many have entertained angels unawares;" Pe1 4:9, "Use hospitality one to another without grudging." Paul makes this especially the duty of a Christian bishop; Ti1 3:2, "A bishop then must ...be given to hospitality;" Tit 1:8. Hospitality is especially enjoined by the Saviour, and its exercise commanded; Mat 10:40, Mat 10:42, "He that receiveth you receiveth me, etc." The waver of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them; Mat 25:43, "I was a stranger, and ye took me not in." It is especially commended to us by the example of Abraham Gen 18:1-8, and of Lot Gen 19:1-2, who thus received angels unawares.

It was one of the virtues on which Job particularly commended himself, and which he had not failed to practice; Job 31:16-17, "If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof, etc." In the time of our Saviour it was evidently practiced in the most open and frank manner; Luk 10:7, "And in the same house remain, eating and drinking such things as they give." A remarkable instance is also mentioned in Luk 11:5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore especially pleasant; in countries too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation; and where the population was too sparse, and the travelers too infrequent, to justify inn-keeping as a business.

From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Palestine. It was customary, indeed, to erect places for lodging and shelter at suitable distances, or by the side of springs or watering places, for travelers to lodge in. But they are built at the public expense, and are unfurnished. Each traveler carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans; (see Robinson's Calmet, art. Caravanserai.) It is still so; and hence, it becomes, in their view, a virtue of high order to entertain, at their own tables, and in their families, such strangers as may be traveling. Niebuhr says, that "the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travelers may lodge and be entertained some days gratis, if they will be content with the fare; and they are much frequented. When the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Muslims, gentle or simple." - "The primitive Christians," says Calmet, "considered one principal part of their duty to consist in showing hospitality to strangers. They were in fact so ready in discharging this duty, that the very pagan admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured for them a favorable reception wherever the name of Jesus Christ was known;" (Calmet, Dict.) Calmer is also of opinion that the two minor epistles of John may be such letters of recommendation and communion; compare Jo2 1:10.

It may be added that it would be particularly expected of Christians that they should show hospitality to the ministers of religion. They were commonly poor; they received no fixed salary; they traveled from place to place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ. This was particularly intended by our Saviour's instructions on the subject, Mat 10:11-13, Mat 10:40-42. The duty of hospitality is still binding upon Christians and all people. The law of Christ is not repealed. The customs of society are indeed changed; and one evidence of advancement in commerce and in security, is furnished in the fact that inns are now provided and patronized for the traveler in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian religion; it evinces proper love toward mankind; it shows that there is a feeling of brotherhood and kindness toward others, when such hospitality is shown. It unites society, creates new bonds of interest and affection, to show kindness to the stranger and to the poor. To what extent this is to be done, is one of those questions which are to be left to every man's conscience and views of duty. No rule can be given on the subject. Many men have not the means to be extensively hospitable; and many are not placed in situations that require it. No rules could be given that should be applicable to all cases; and hence, the Bible has left the general direction, has furnished examples where it was exercised, has recommended it to mankind, and then has left every man to act on the rule, as he will answer it to God; see Mat 25:34-46.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Distributing (κοινωνοῦντες) Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Rom 15:27; Ti1 5:22; Jo2 1:11; Heb 2:14; Pe1 4:13. See on partners, Luk 5:10; see on fellowship, Act 2:42; see on Jo1 1:3; see on Jo2 1:11. Given to hospitality (φιλοξενίαν διώκοντες) Lit., pursuing hospitality. For a similar use of the verb compare Co1 14:1; Th1 5:15; Heb 12:14; Pe1 3:11. A necessary injunction when so many Christians were banished and persecuted. The verb indicates not only that hospitality is to be furnished when sought, but that Christians are to seek opportunities of exercising it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Communicate to the necessities of the saints - Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Pursue hospitality - Not only embracing those that offer, but seeking opportunities to exercise it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Distributing to the necessity of saints - Relieve your poor brethren according to the power which God has given you. Do good unto all men, but especially to them which are of the household of faith. Instead of χρειαις, necessities, some ancient MSS. have μνειαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said: Do not forget those in other Churches who have a claim on your bounty. But I really cannot see any good sense which this various reading can make in the text; I therefore follow the common reading. Given to hospitality - Την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public accommodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and in many cases the Christians, flying before the face of persecution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this is the spirit of the duty.

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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:
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:
³⁶ Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
³⁷ Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
³⁸ When saw we thee a stranger, and took thee in? or naked, and clothed thee?
³⁹ Or when saw we thee sick, or in prison, and came unto thee?
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.
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:
⁴² For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
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.
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?
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.
⁴⁶ And these shall go away into everlasting punishment: but the righteous into life eternal.

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

¹¹ And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.
¹² And when ye come into an house, salute it.
¹³ And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.

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

⁵ And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

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.

¹⁶ If I have withheld the poor from their desire, or have caused the eyes of the widow to fail;
¹⁷ Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;

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;
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.

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;
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,
³ And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:
⁴ Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:
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.
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.
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.
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.

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.

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.

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

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

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

⁹ Use hospitality one to another without grudging.

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

²¹ He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.

¹ To the chief Musician, A Psalm of David. Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.
² The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.
³ The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.

² For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.
³ Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:
⁴ Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

¹ Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
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.
³ For to their power, I bear record, yea, and beyond their power they were willing of themselves;
⁴ Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
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.
⁶ Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
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.

²¹ After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

²⁵ But now I go unto Jerusalem to minister unto the saints.
²⁶ For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

¹¹ For ye have the poor always with you; but me ye have not always.

⁴¹ For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

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.

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

¹⁸ That they do good, that they be rich in good works, ready to distribute, willing to communicate;

⁸ This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

⁴³ Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
⁴⁴ But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

¹⁰ As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

¹⁸ That they do good, that they be rich in good works, ready to distribute, willing to communicate;

¹⁵ Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

²⁷ It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

⁶ Let him that is taught in the word communicate unto him that teacheth in all good things.

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

¹¹ Let him eschew evil, and do good; let him seek peace, and ensue it.

¹⁴ Follow peace with all men, and holiness, without which no man shall see the Lord:

¹⁵ See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

¹ Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

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

³ That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

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

¹⁰ And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.

¹³ But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

¹⁴ Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

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

²² Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

²⁷ It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.