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Christian hospitality is a command woven into the life and ministry of the early church. In an age when travel was slow and dangerous, when inns were scarce or unsafe, and when travelling Christians and missionaries depended entirely on the good will of churches, Scripture repeatedly urges believers to open their homes and hearts to those who serve the Gospel abroad. Today, as brethren visit from foreign mission stations, this call remains as compelling and joyful as ever.

A Commanded Virtue: “Be not forgetful to entertain strangers”

The writer of Hebrews exhorts believers, “Be not forgetful to entertain strangers” (Heb. 13:2).   The word “strangers” often refers to travelling believers, including itinerant ministers and missionaries. Hospitality is not optional; it must not be forgotten or neglected. Why? Because, as the verse continues, such acts have sometimes unknowingly entertained angels unawares, revealing how greatly God values such hospitality.

Paul likewise instructs, “Distributing to the necessity of saints; given to hospitality” (Rom. 12:13). The phrase, “given to hospitality”, means pursuing it, chasing after opportunities to show Christian charity to God’s people who come to our midst. The early Christians were not passive in this virtue; they actively sought to refresh the brethren.

Peter adds, “Use hospitality one to another without grudging” (1 Pet. 4:9). Hospitality is not to be extended with a reluctant or burdensome attitude, but in a cheerful, willing, and loving manner.

These commands reveal that hospitality is part of the Christian’s conduct, and it reflects God’s love and provision in Christ for His saints.

Supporting Missionaries: “Bring (them) forward on their journey after a godly sort”

The apostle John provides one of the clearest instructions on missions-oriented hospitality in Scripture. Writing to Gaius, he says: “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 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” (3 John 5–6).

Here we see that Gaius showed hospitality to visiting brethren, though they were not personally known to him. John praises him and urges continued generosity: “Bring them forward on their journey.”

In the apostolic days, “bring them forward” meant supplying necessary things, such as food, lodging, provisions, financial support, prayer, and encouragement. John calls such hospitality “a godly sort”, one fully pleasing to God.

He explains the reason: “Because that for his name’s sake they went forth, taking nothing of the Gentiles” (3 John 7). Missionaries did not solicit unbelievers for aid; they relied on the church. Therefore, welcoming them was not merely kindness; it was a vital Gospel partnership.

John concludes: “We therefore ought to receive such, that we might be fellowhelpers to the truth” (v. 8). When believers welcome, support, and refresh missionaries, they become “fellowhelpers”, co-workers in the truth. Their hospitality becomes part of the mission itself.

More New Testament Examples of Missionary Hospitality

• Lydia of Philippi (Acts 16:15): After her conversion, Lydia urged Paul and his companions, “If ye have judged me to be faithful to the Lord, come into my house, and abide there.” Her home became the first headquarters of the Gospel mission in Philippi. Hospitality flowed from her transformed heart.
• The Philippian Church (Phil. 4:15–18): Though far from affluent, the Philippians repeatedly supported Paul during his travels and imprisonments. Paul calls their support “an odour of a sweet smell … wellpleasing to God”. Their generosity was itself an offering to the Lord.
• Aquila and Priscilla (Acts 18:1–3; Rom. 16:3–5): This couple opened their home to Paul, working alongside him and hosting a church within their house. Their home was a sanctuary for missionary labour.
• The Christians of Tyre and Caesarea (Acts 21:4, 8): Believers took Paul in, provided him lodging, and cared for him on his journey towards Jerusalem. Their hospitality refreshed the Lord’s servant in the midst of his hardship. These examples demonstrate that the church has always been a refuge and support base for travelling Gospel workers.

Why Hospitality to Visiting Missionaries Matters Today

• It expresses love for Christ’s servants: “Whosoever shall receive one of such children in my name, receiveth me” (Mark 9:37).
• It strengthens weary Christians: Missionaries often arrive tired, lonely, weary or spiritually burdened. Loving hospitality refreshes their souls.
• It extends the communion of saints to the global church: Hospitality helps visiting believers feel at home, breaks down cultural barriers, and reminds us with joy that we are one body in Christ.
• It helps to participate in the Great Commission: Those who welcome missionaries share in their fruit (cf. Matt. 10:41).
• It fulfils God’s purposes and glorifies Him: God, who commanded it, delights in it (cf. Phil. 4:15–18).

Let us be a church that joyfully welcomes faithful servants, and honours those who labour for Christ, following Paul’s exhortation – “Receive him therefore in the Lord with all gladness; and hold such in reputation” (Phil. 2:29).

In Paul’s letter to the Philippians, the passage in Philippians 4:15-18 contains some of the warmest and most personal reflections he ever wrote. Paul was imprisoned in Rome. He had no income, no means of sustaining himself, and no ability to travel or work. Yet in his confinement, he received a gift from the believers at Philippi. From the earliest days of their faith, these Christians willingly committed themselves to supporting Paul’s ministry, both in prayer and through financial giving. In response to their generosity, Paul gives one of the clearest biblical teachings on Christian generosity as Gospel partnership.

Giving Is Fellowship in the Gospel

“No church communicated with me as concerning giving and receiving, but ye only” (v. 15b). The key word Paul uses here is “communicated”. In the original Greek, the word is koinonia, the same word translated elsewhere in the New Testament as “fellowship”, “sharing”, and “partnership”.

Paul is saying, “No church entered into real partnership with me in giving and receiving; no church shared the burden and the blessing, except you Philippians.” Their giving was not merely an act of kindness; it was participation in the work of the Gospel. They were not spectators observing a missionary from a distance; they were partners standing beside him “in the trenches”.

No other church entered into partnership with Paul in the matter of “giving and receiving”. The expression “giving and receiving” comes from business language, and it carries the sense of “credit” and “debit”. This suggests that Paul was a faithful steward who carefully tracked the gifts he received and how they were used. Together, they shared in the same account before God. 

This reveals a foundational truth for the church: financial giving is an act of fellowship. It is a declaration that “we are in this work together”! We may not all preach like Paul, travel like Paul, or suffer as Paul did, but through giving we share in the same labour and the same eternal reward. In a world where money divides people, Paul teaches that money consecrated to God unites believers in mission. Faithful Christian giving creates Gospel fellowship.

Giving Is Practical Support for the Ministry

“For even in Thessalonica ye sent once and again unto my necessity” (v. 16). Paul now moves from principle to example. He reminds them that their partnership was not occasional or symbolic; it was practical and consistent. Even before he departed from Macedonia, the Philippians were supporting him, and during his ministry in Thessalonica, they repeatedly sent assistance to meet his needs. Their generosity, coupled with Paul’s devoted labour, served to further the work of the Gospel.

Their giving was timely. Paul reminds the Philippians that their support began “in the beginning of the gospel” (v. 15a), that is, from the very moment the church was founded under his ministry (cf. Acts 16). When Lydia and the jailer came to faith, and when that small group of believers formed the first church on European soil, generosity was woven into their spiritual life. From the earliest days of their Christian walk, they instinctively responded to the grace of God with open hearts and open hands. 

New believers often struggle to understand the foundations of faith, yet the Philippians embraced the privilege of Gospel partnership from the start. They recognised that supporting Paul was not a burden, but an opportunity to participate in God’s work beyond their own city. When Paul moved on to Thessalonica, they did not forget him; they sent help “once and again unto my necessity” (v. 16). From the very beginning, they saw themselves not merely as recipients of ministry, but also as active co-labourers in the spread of the Gospel.

Their giving was repeated. “… in Thessalonica ye sent once and again” (v. 16a) They did not give one emotional gift and stop; their generosity continued. True Gospel partnership is steady, deliberate, and enduring.

Their giving met real needs. Paul says their support was “unto my necessity” (v. 16b). This was not luxury; it was survival. Ministry requires resources, such as food, shelter, transportation, materials, and assistance. Paul’s calling and mission demanded travel, teaching, writing, and physical endurance, but for such work to continue, many needs must be met. 

This principle remains unchanged. Every Gospel ministry, whether it be pastoral work, missions, evangelism, discipleship, benevolence, or outreach, requires financial and physical means. To thrive in the Gospel ministry, the church needs to address physical realities. The Philippians understood this deeply, and they responded willingly.

Giving Is Fruit Added to the Giver’s Account

“Not because I desire a gift: but I desire fruit that may abound to your account” (v. 17). Here, Paul reveals his pastoral heart with remarkable clarity. He is in effect saying, “I am not asking for money because I want money.” Instead his exhortation to them is, “I want you to experience the spiritual fruit and eternal reward that comes from generosity.” Paul refuses to be seen as a beggar seeking relief. Rather, he is a shepherd seeking their growth. He does not emphasise the gift given, but the benefit to the giver.

Giving produces fruit in the giver. Generosity is a mark of grace (2 Cor. 8:1). It strengthens faith. It cultivates joy. It enlarges love for others. It eliminates greed and selfishness. It draws the believer to be Christ-like in giving. Every time a believer gives, something grows in his soul.

Giving stores up eternal treasure. Paul uses the language of a heavenly account: “I desire fruit that may abound to your account.” Jesus taught the same principle: “lay up for yourselves treasures in heaven” (Matt 6:20). Souls saved, churches planted, Scripture written, disciples strengthened through Paul, were “fruits” that abounded to their account.

Giving brings God’s approval. Paul later says their gift was: “an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God” (v. 18b). Thus, giving is worship. It is an offering laid on the altar of gratitude, devotion, and love. God is honoured when His people support His work.

Applying This to Our Present Ministry Needs

The Lord has graciously enabled Gethsemane BPC (including GBWL) to abound in His work, both near and far. As a result, our monthly ministry expenses have risen to nearly S$150,000. Beyond local rentals, staff support and regular ministry needs (such as BWMM, GBI and TGCM), a significant portion is devoted to mission work worldwide. To continue running our ministries effectively and to sustain the Gospel missions entrusted to us, we ask that the congregation prayerfully participate through generous and sacrificial giving.

Concerning the Macedonian churches, the apostle Paul commended, “How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (2 Cor. 8:2). The apostle was citing those churches as an example of generosity that the Corinthian church should know and follow. 

Their liberality was the fruit of God’s grace in their hearts. 

In verse 1, Paul introduced the generosity of the Macedonian churches as manifestation of “the grace of God bestowed on the churches of Macedonia”. Their generosity was the fruit and evidence of God’s grace operating in their hearts. One of the effects of God’s grace that had saved them and continued to sanctify their minds, was their willingness to give generously and sacrificially to the needs of God’s people and churches everywhere. They were mindful of those in need, especially other believers.

Their liberality was shown amid great afflictions.

While they were “in a great trial of affliction” (v. 2a), the Macedonian churches expressed the spirit of generosity. Their afflictions were by no means small. The three words that Paul used, speak of the severity of their afflictions. The Greek word for “great” (polus) means “much” or “many”, and indicates the extreme nature of their ordeal. The Greek word for “trial” (dokim) refers to their ordeal as a severe test. The word “affliction” (thlipsis) literally refers to pressure, as in crushing olives or grapes. It describes the constraining, crushing weight of persecution and poverty that most Macedonian churches endured. Paul specifically noted that they were experiencing “deep poverty” (v. 2c). However, they did not let their suffering negatively affect their attitude of giving for others’ needs. Amid their trials, they put the needs of others first. They considered the care of other believers and churches as more urgent than that of their own needs. By God’s grace working in them, they rose above their afflictions to show charity.

Their liberality was extended with great joy.

The Macedonian churches were sincerely rejoicing that they could extend help in a generous manner. In fact, Paul says, “the abundance of their joy … abounded”. The Greek word for “abundance” means “a surplus” or “an overflow”. The Macedonians were abounding in their generosity without reluctance or grudging. They did not talk or act like they were under duress to give their support to others. They gave spontaneously and gladly, knowing that it was God’s will concerning them. 

Their liberality was not restricted by their poverty.

The Macedonian believers were impoverished, so Paul depicted their condition as “deep poverty”. The word “deep” translates the Greek phrase kata bathos, and it corresponds to the English expressions, “the pits” or “rock bottom”. The Greek word Paul used for “poverty” (ptōcheia) indicates that they had almost nothing, and were utterly impoverished. How amazing it was that they were giving cheerfully despite their dismal economic condition. If they were so poor, how could they abound in their giving? It must be that they fully trusted God to provide for their own needs, when they parted with the little in order to relieve others’ needs. Their liberality was the result of great faith and utter selflessness. 

Their liberality was overflowing.

Paul testified that the Macedonian churches “abounded unto the riches of their liberality”. The Greek word for “abounded” (perisseúō) implies that their generosity is overflowing. Scripture uses it to describe the surplus goods of the rich (Mark 12:44), an abundance of material possessions (Luke 12:15), etc. The word “riches” (ploutos), though referring to material wealth, is very commonly used in the New Testament to depict spiritual riches as well (cf. Eph. 1:7, 18; 2:7; 3:8, 16; Phil. 4:19; Col. 1:27; 2:2; Heb. 11:26). It appears that here, too, the spiritual richness of the Macedonian believers is referred to. Though they were materially poor, they were super-abundant in their liberality. The Greek word for “liberality” (haplótēs) has meanings such as “simplicity”, “purity”, “sincerity”, “faithfulness”, and “plenitude”. Paul’s use of this word indicates that the Macedonian churches were sincere or single-minded in their giving. Because they were single-minded to do God’s pleasure even in their crippling circumstances, they became generous. Double-minded people, on the other hand, will be worried about their own concerns and reluctant to part with the little they have in hard times. The Macedonian churches’ selfless generosity was evidence of their total devotion to Christ and His kingdom. 

Conclusion

May we, too, be guided by a similar consecration as the Macedonian churches in serving our Lord and His kingdom. If all of us in Gethsemane would look not only on our own things, but also on the things of others, surely we too can be a great blessing to the lives and ministries of many thousands of God’s people and many churches around the world. May God help us to be a blessing to others. 

This is an exposition of the story of Christ’s miraculous feeding of the five thousand. This event is very rich in spiritual lessons for every child of God. Perhaps that is the reason why this miracle of Jesus is recorded in all the four Gospels (Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-13).

There were more than five thousand people who were as hungry as hunters, and there was no way of providing enough food for all of them. To make things worse, it was also not possible for the people to get back to their homes quickly, as they had come from very far to be with Jesus.

The disciples felt helpless and anxious about the situation. But our blessed Master was not ruffled by this enormous need of the crowd to have food to eat. He was compassionate and concerned, yet calm and confident. So John recorded, “When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do” (John 6:5-6).

The Lord Jesus Christ knew exactly what He ought to do to feed that huge hungry crowd. He knew what He would do to solve that desperate situation. He had all the knowledge and power to feed everyone in the crowd and send them home, full and satisfied. Then, a very canny Philip tried to answer Jesus’ question, “Whence shall we buy bread, that these may eat?” He quickly did a calculation of the cost of food for such a large crowd, and said to Jesus, “Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little” (John 6:7).

Why did he mention that two hundred pennyworth of bread would not be enough? In fact, it was a large sum of money, which was about eight months’ wages. (One denarius was a day’s pay for a common labourer; two hundred denarii therefore represent about eight months’ wages.) It was sufficient to provide for a large family for more than eight months. But even such a large sum was not enough to feed this huge crowd. Philip could not think beyond the mundane activities of the market place. He was totally lost, and he had no idea how they could carry out their Master’s wish to feed the hungry crowd. Philip needed to believe that the Lord is able to do that which seems impossible in his mind.

Suddenly, the Lord’s work of provision began to unfold. “One of his disciples, Andrew, Simon Peter’s brother, saith unto Him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?” (John 6:8-9). Andrew brought to Christ a boy who had five barley loaves and two small fishes.

This was so much lesser than Philip’s mention of two hundred pennyworth of food. The boy’s food was extraordinarily disproportionate to the need. Then why did he mention the boy’s five loaves and two small fishes? It must have been an amazing intervention of God’s providential hand. Against all logic, as it appeared, Andrew talked about what he had found.

Again we must wonder, “How did he find the boy in the crowd?” “Who was that boy?” “Was he a peddler who tried to make some money after having sold all he had except the five loaves of bread and two fishes?” “Or was he a hungry boy in the crowd who was about to eat the food packed by his mother?” We have no answer to these questions.

Nevertheless, we see the providence of God helping Andrew meet this boy in such a huge crowd and then bring him to the Lord. Is it not also amazing that the boy was willing to part with his food? Let us, therefore, believe in His providence. To meet the needs of His work, the Lord can even use a little boy.

The boy was willing to part with his food. There is no doubt that he gave the food to the Lord, for we read that “And Jesus took the loaves” (v. 11). The boy was not selfish, but generous. If the lad had considered his own need as most important, he would not have given that food to Jesus. But now because he had given his food to Christ, it became a blessing for him as well as the thousands who were around him.

Until the boy expressed his willingness to give his food for Christ’s use, he was an unknown lad to most people. So Andrew introduced him to Jesus, saying, “There is a lad here, which hath five barley loaves, and two small fishes” (v. 9). But his anonymity was not a hindrance to his contribution.

So, may you be rest assured that if you are willing to serve God, you need not be afraid that obscurity will ever prevent you from doing it. Do not say, “Nobody knows me, I don’t think I can be of any help to the huge challenges before us.” Just come forward to do what you are capable of for His glory. If you would avail yourself to the Lord, God would use you for great purposes.

The boy’s gift appeared very trivial. Andrew commented, “What are they among so many?” Likewise, some may judge your contributions to be very small too. Now, I dare say, do not let anybody, even Satan, discourage you from giving of yourself to the Lord. You may hear voices such as, “What is the use of you trying to do anything? You cannot serve God.” Do not let any such discouraging voices affect you.

God will honour your loving and ready gift to Him, even though man might first despise it. You may face the derision of men, but afterwards you will be used of God. Let us take note that though some considered the boy’s gift as rather insignificant, the Lord Jesus Christ thanked God for the boy’s food and then commanded it to be distributed to the people who were seated. His blessings made the small gift of the boy sufficient for all the people who were gathered around Christ. The miraculous provision continued until all the five thousand were fed and twelve baskets full of bread were left over.

Jesus cares for the hungry and needy through every contribution that comes out of a willing heart. He manifests His goodness and glory through our gifts to bless the humble and the needy. Praise the Lord!