Modified from Irving L. Jensen's excellent work "Jensen's Survey of the NT"

BE DEVOTED TO ONE ANOTHER IN BROTHERLY LOVE: te philadelphia eis allelous philostorgoi...proegoumenoi (PMPMPN): (Jn 13:34,35; 15:17; 17:21; Acts 4:32; Ga 5:6,13,22; Ep 4:1,2, 3; Col 1:4; 1Th 4:9; 2Th 1:3; He 13:1; 1Pe 1:22; 2:17; 3:8,9; 2Pe 1:7; 1Jn 2:9, 10, 11; 3:10, 11, 12, 13, 14, 15, 16, 17, 18; 4:11,20,21; 5:1,2) (Brotherly love - Job 1:4; Ps 133:1)

Spurgeon in commenting on Ro 12:10-13 notes that...

Paul writes at full length upon the doctrines, but he is very concise and pithy upon the precepts, for things of daily practice need to be short and easy of remembrance. Let us learn each one of these weighty sentences by heart and put them all in practice.

Be devoted - The original Greek lacks the words added by the translators ("be devoted") and reads...

in the love of brethren (te philadelphia), to one another (eis allelous)  kindly affectioned (philostorgoi): in the honour going before one another".

Wuest conveys the sense rendering it...

In the sphere of brotherly love have a family affection for one another, vying with one another in showing honor 

Paul places philadelphia and philostorgos first in the Greek sentence  for emphasis.

Brotherly love (5360) (philadelphia from phílos = beloved, dear, friendly + adelphós = brother) means "fraternal love", brotherly love (kindness), love of the brethren. Brotherly love normally referred to the love members of a family held for each other (this was the way it was used in secular Greek) and would not normally be used to describe the love between members of different families.

In the NT philadelphia is used to describe the love that believers possess for one to another, for even though they were members of different natural families, they were united in Christ and were recipients of family love originating from the Father Who had bestowed His great love on His spiritual children (1John 3:1, cp note 1Peter 1:22). Philadelphia manifests itself in acts of kindness (Ga 6:10).

Phileo love is the love of belonging, of friendship. It is a love we have for brothers because of our likenesses. (Greek for brothers = adelphos = literally "from the same womb") The Greek word for friend is philos, and it is related to the word for filial love, phileo. This root is seen in such English terms as "philanthropy" (benevolence or, literally, the love of man), and "philology" (the love of words).

A friend is one for whom you have filial love. Early Greek literature used the word philos to describe the followers of a political leader. Later it came to mean the clients of a wealthy man, or legal assistants. When the Romans embraced the language they extended the word to include friends and relatives. It is much like the "official family" of a political person, governor, or President. In ancient usage the word "friend" had much deeper implications than our casual usage. Aristotle indicated that a person might be called on to sacrifice his life for that of a friend. According to that famous Greek philosopher: "To a noble man there applies the true saying that he does all things for the sake of his friends" (Theological Dictionary of the New Testament, IX, p. 153). This concept of friendship lays the basis for the New Testament use of this word.

 It was this affectionate relationship in the early Church among Christian converts, in spite of their diverse status and varied backgrounds, that amazed the pagans.

Philostorgos (5387) (from phílos = friend + storge = natural family love or tender affection; cherishing one's kindred, esp parents or children) pertains to love or affection for those closely related to one, particularly members of one's immediate family, in this case referring to God's family composed of all believers in Christ Jesus.

Philia is affectionate love between friends and storge refers to the tender affection among family members. Storge speaks of instinctive affection, like that which parents and children feel toward one another (see a more detailed discussion of the antonym astorgos used in Ro 1:31-note). Storge is “an attachment sealed by nature and blood ties,” and is especially represented by a mother’s innate love, benevolence, and devotion toward her children. Paul is saying that the relationships among Christians should involve intimacy, understanding, and acceptance. The idea is to be devoted to other Christians with a family sort of love, not based on personal attraction or desirability (cf. 1Thessalonians 4:9-note).

Brotherly kindness must be cultivated (diligently) for it entails difficult duties, such as a willingness to bear one another's burdens and to forgive shortcomings and failures.

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More Than Socializing - Church can be a great place to get caught up on the latest football games, golf scores, family news, health concerns, or just to visit with friends. A cup of coffee together, a warm handshake, a friendly pat on the back are all part of the social interaction we need as human beings.

All of this is good, but New Testament fellowship goes much deeper than merely socializing when we get together at church. It takes place when we consider how we can lift up, build up, and brighten up our brothers and sisters in Christ.

The Bible clearly says that we are to "serve one another" (Gal 5:13), forgive as we are forgiven (Ephesians 4:32-note), and "bear one another's burdens" (Gal 6:2). From the first century, believers have gathered in Jesus' name to "consider one another in order to stir up love and good works" and to exhort one another (He 10:24, 25-note).

Christian fellowship takes place when we offer encouragement to our friends, pray for them, and confess our sins and weaknesses to one another. These are the elements that make fellowship genuine.

What about your church? Are you merely socializing? Or are you practicing true Christian fellowship? —Dave Egner  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

We Christians have a kinship with
All others who believe,
And from that bond of faith and love
A mutual strength receive. —Hess

Christian fellowship builds us up and binds us together.

Why is this exhortation so vital for believers to put into practice?

Because the visual display of this quality of love in the body of Christ is the primary means by which the world recognizes us as followers of Christ (Jn 13:35 cf 1Jn 3:10, 17, 18, 19). We must love each other, because we are members of one family. We are not strangers to each other within the Christian Church; much less are we isolated units; we are brothers and sisters, because we have the one father, God.

Christians are eternally members of one family, one body and truly have a "sibling relationship" with one another. Thus we are exhorted to develop the close and affectionate relationship that should exist among brothers and sisters who are blood relatives. The blood that binds us to one another as believers is even more precious than that binding secular families together.

The use of both of these words together (philadelphia, philostorgoi) does two things. First, it magnifies the importance of understanding the church as a family. In most cases the local congregation is like the immediate family, and the church universal is the extended family. Second, it intensifies the need to consciously seek to develop toward one another the tender affection and devotion appropriate among brothers and sisters. How are we doing as a church in America? The world is "dying" to see this quality of love exhibited.

Charles Colton once wrote that...:

The firmest friendships have been formed in mutual adversity, as iron most strongly united by the fiercest flame.

In other words, "A friend in need is a friend indeed."

Charles Haddon Spurgeon counted among his friends George Mueller and Hudson Taylor. On friendship Spurgeon said,

Friendship is one of the sweetest joys of life. Many might have failed beneath the bitterness of their trial had they not found a friend.

GIVE PREFERENCE TO ONE ANOTHER IN HONOR: te time allelous proegoumenoi (PMPMPN): (Ge 13:9; Mt 20:26; Luke 14:10; Php 2:3; 1Pe 5:5)

Outdo one another in showing honor. (ESV)

Give preference (4285) (proegeomai from pró = before + hegeomai = lead way, think) means literally to lead the way before and so to show deference to the other person.

Proegeomai is in the middle voice which indicates that the subject initiates the action and participates in results of that action. The idea is that believers are to continuously (present tense = this is to be our habitual practice, our lifestyle before a critically watching world) give preference themselves to each other.

The idea is for your yourself to take the lead and show genuine appreciation and admiration for fellow believers by putting them first (Php 2:3-note) and to be willing and even desirous for them to receive honor. Quite a contrast with the world's way (2Ti 4:1-note; Torrey's Topic "Selfishness")

If the we are walking in the truth of the first part of this verse (and walking in the Spirit) and are truly “devoted to one another in brotherly love,”  it will be (supernaturally) "easy" to give preference to one another in honor. The virtue here is Christ-like humility, not thinking more highly of ourselves than we ought to think (see note on Romans 12:3). It is doing

“nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves"..."not merely" looking out "for your own personal interests, but also for the interests of others." It is having "this attitude in yourselves which was also in Christ Jesus” (see notes Philippians 2:3)

To honor the other person is one way of holding in check the innate human tendency to honor oneself unduly. If we are are focusing on others, it is somewhat more difficult to focus on ourselves. Our example of course is Christ (see Php 2:5, 6, 7 -note Php 2:8-note Php 2:8-notes 1Pe 2:21-note)(Torrey's Topic "Example of Christ")

One another  (240) (allelon) means each other and speaks of a mutuality or sharing of sentiments between two persons or groups of persons. Allelon is a reciprocal pronoun which denotes that the encouragement and edification is to be a mutual beneficial activity. As each submits, encourages, loves, etc, the other members benefit. This is the God's description and prescription for a body of believers.

One another is a common NT phrase (especially in Paul's letters) with most uses relating to the building up of the body of Christ. As such the "one anothers" in the NT would make an excellent Sunday School study (or topical sermon series), taking time to meditate on each occurrence, asking whether it is being practiced (in the Spirit-note) in your local church and seeking to excel still more (cp Php 1:9, 10, 11 -notes; 1Th 3:12-note, 1Th 4:1-note, 1Th 4:10-note). Below is a list  of the NT uses of one another (be sure to check the context for the most accurate interpretation).

Honor (5092) (time from tío = pay honor, respect) refers to the worth, value or merit of some thing or some one. Time is a valuing by which the price is fixed or an estimation of the value of a thing. Finally and most importantly in the present context, time is our attitude towards another person which is commensurate their value (as God sees them).

We honor that which is precious to us

To honor someone is to show genuine appreciation and admiration for the other individual. Believers who are being transformed by the renewing of their mind should be becoming more and more sensitive to showing respect, to acknowledging the accomplishments of others, to demonstrating genuine love by not being jealous or envious. These are the marks of a sincere faith which is maturing. Such a one in fact is to take the lead in the carrying out of these actions. If we have truly presented ourselves as a living sacrifices, we should be growing in these graces (and they can only be carried out by His empowering grace).

How am I doing this week with others?

Especially with my mate?...my children? ...my employer or employee?

Paul, why did you have to start "meddling"?

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ILLUSTRATIONS OF BIBLE TRUTH - by Harry A. Ironside - HONOR TO WHOM HONOR IS DUE -

"Be not ye called Rabbi" (Mt 23:8). "In honour preferring one another" (R. 12:10).

 NOT LAGGING (lazy, sluggish, slothful) BEHIND (shrinking from) IN DILIGENCE: te spoude me okneroi: (Ex 5:17; Pr 6:6, 7, 8, 9; 10:26; 13:4; 18:9; 22:29; 24:30, 31, 32, 33, 34; 26:13, 14, 15, 16; Eccl 9:10; Is 56:10; Mt 25:26; Acts 20:34,35; Ep 4:28; 1Th 4:11,12; 2Th 3:6, 7, 8, 9, 10, 11, 12; 1Ti 5:13; Hebrews 6:10,11 )

Lagging (3636) (okneros from okneo = to be slow, delay, hesitate) means shrinking from or hesitating to engage in something worthwhile, possibly implying lack of ambition.

Don't be slow, tardy, slothful, lazy in your diligence (interesting mix of words isn't it?)

Diligence (4710) (spoude from speudo = hasten, make haste) means to do something hurriedly. It means to do something with intense effort and motivation. Spoude speaks primarily of an attitude which is associated with or leads to an action. Spoude describes one who is eager to do something,  with the implication of readiness to expend energy and effort. Eagerness, devotion, earnestness in accomplishing, striving after.

Whatever is worth doing in the Christian life is valuable enough to be done with enthusiasm and care (Jn 9:4 Gal 6:10, Hebrews 6:10; 11-note; Eccl 9:10-Spurgeon note; 2Th 3:13) Sloth and indifference not only prevent good, but allow evil to prosper (Pr 18:9 ; Ephesians 5:15; 16 -note). (See Torrey's Topics "Diligence", "Idleness & sloth")

Cranfield says, Paul is warning us against

“that attitude which seeks to get by with as little work and inconvenience as possible, which shrinks from dust and heat and resents the necessity for any exertion as a burden and imposition”

 FERVENT IN SPIRIT: to pneumati zeontes (PAPMPN): (Mt 24:12 Col 4:12, 13 1Pe 1:22 4:8 Rev 2:4 3:15, 16)

The idea is with respect to the spirit, "boiling" (in a figurative sense of course).

Fervent (2204) (zeo) means to be hot (boil, of liquids; or glow, of solids), seethe, bubble, boil. It was used to describe water boiling or of metal glowing with heat. In NT, zeo is used figuratively meaning to be fervent, to burn with desire or exhibit passion. In a negative sense it can connote rage .

Paul is saying literally “to boil in spirit.” This phrase suggests having plenty of heat to produce adequate, productive energy, but not so much heat that one goes out of control (Acts 18:25; 1Cor 9:26; Gal 6:9).

Be "hot" for Jesus...just don't burn everyone up everyone around you. (Torrey's Topic "Zeal"). Christ is our example (Ps 69:9; Jn 2:17). The idea is that believers are to continuously (present tense = this is to be our habitual practice, our lifestyle before a critical, watching world)

Zeal should be exhibited in spirit Romans 12:11, in well-doing Gal 4:18; notes on Titus 2:14, in desiring the salvation of others Acts 26:29; Romans 10:1(note), in contending for the faith Jude 1:3, in missionary labors Romans 15:19 (note); Romans 15:23  (note), for the glory of God Nu 25:11,13, for the welfare of saints Colossians 4:13  (note), against idolatry 2Ki 23:4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 (Modified from Torrey's Topic "Zeal")

In the context of Christian service "fervent" means “to be full of energy, to be on fire with zeal and enthusiasm.” It is a warning against settling into comfortable, shallow ruts in our spiritual lives. The idea is that believers are to continuously (present tense = this is to be our habitual practice, our lifestyle before a critically watching world) be "hot" for the things of the Lord.

The idea of the Greek word zeo is not of being overheated to the point of boiling over and out of control but, like a steam engine, of having sufficient heat to produce the energy necessary to get the work done. That principle is reflected in the life of Henry Martyn, the tireless missionary to India, whose heart’s desire was to “burn out for God.” which is exactly what he did in 6 years! Read his short albeit convicting testimony of one who was truly "fervent in spirit"...

Henry Martyn  (click for longer biography) was born in 1781, studied at Cambridge, and became Senior Wrangler. (That is, he won the Cambridge University annual mathematics problem-solving competition, and was accordingly recognized as the University's best undergraduate mathematician. "Wrangling" is a British University expression for solving mathematical problems.) He had, moreover, a considerable facility in languages. Under the encouragement of Charles Simeon, he abandoned his intention of going into law and instead went to India as a chaplain in 1806. In the six remaining years of his life, he translated the New Testament into Hindi and Persian, revised an Arabic translation of the New Testament, and translated the Psalter into Persian and the Prayer Book into Hindi. In 1811 he left India for Persia, hoping to do further translations and to improve his existing ones, there and in Arabia. But travel in those days was not a healthy occupation, and he fell ill and eventually died at Tokat on October 16, 1812. (The American Calendar commemorates him on 19 October.) He was buried by the Armenian church there, with the honors ordinarily reserved for one of their own bishops. His diary has been called "one of the most precious treasures of Anglican devotion."  (Reference)

’Tis not for man to trifle; life is brief
   And sin is here.
Our age is but the falling of a leaf,
   A dropping tear.
We have not time to sport away the hours;
All must be earnest in a world like ours.
                                      —Horatius Bonar

SERVING THE LORD: to kurio douleuontes (PAPMPN): (Ep 6:5, 6, 7, 8 Col 3:23, 24 1Co 7:22 Titus 2:9, 10 Heb 12:28)

Serving (1398) (douleuo from doulos = slave or one who is in bondage or bound to another, in the state of being completely controlled by someone or something) means to be in bondage or in the position of servant and to act accordingly, dutifully obeying the master's commands.

One who lives as a doulos to His Lord, is a bondservant  who is surrendered wholly to His Master's will and devoted to Him to the disregard of his own interest. Paul exhibited this mindset and was not his own but understood he had been bought with the price of the blood of the One Whom He loving served. He recognized that he was now the property of the Lord Jesus Christ and were to be exclusively His slave. No man can serve two masters (see note Matthew 6:24). We were all once slaves of Sin by our birth into Adam's likeness, but now we are privileged to be slaves of Christ by our new birth. As His slaves we are allow our will to be "swallowed up" in His perfect will.

We are to continuously serve our Master (present tense = our habitual practice, our lifestyle). Our Lord gave us His example of not coming to be served but to serve and give His life for many.

This exhortation to serve the Lord as a slave refers not so much to our external obedience as to our inner spiritual attitude of submission (see notes on filled with the Spirit  -Ephesians 5:18ff-note) to the Lord as our "Kurios", our absolute Owner, Master, Possessor, the One Who has all rights over us and can use us as He will. As Paul stated earlier those who are now dead to sin but alive to God in Christ Jesus are to be “obedient from the heart” (see Ro 6:16,17-note; Ro 6:18- note)

Lord (2962) (kurios) means lord, master, owner or the one who has absolute ownership  power. Jesus is referred to some ten times as Savior and some seven hundred times as Lord. Supreme in Authority. Kurios translates Jehovah (LORD in OT) in Septuagint (LXX) 7000 times.

REJOICING IN HOPE: te elpidi chairontes (PAPMPN):  (Ro 5:2,3; 15:13; Psalms 16:9, 10,11; 71:20, 21, 22, 23; 73:24, 25, 26; Proverbs 10:28; 14:32; Lamentations 3:24, 25, 26; Habakkuk 3:17,18; Matthew 5:12; Luke 10:20; 1 Corinthians 13:13; Philippians 3:1; 4:4; Colossians 1:27; 1 Thessalonians 5:8,16; 2 Thessalonians 2:16,17; Titus 2:13; 3:7; Hebrews 3:6; 6:17-19; 1 Peter 1:3, 4, 5, 6, 7, 8; 4:13; 1John 3:1, 2, 3 ) (Devotional from Our Daily Bread)

Rejoicing (5463) (chairo) means being cheerful, calmly happy or well-off; enjoying a state of happiness and well-being and so rejoicing or being glad. Present tense indicates Paul is calling for continual rejoicing. This should be the lifestyle of a believer. Why? We have hope. Our hope is built on nothing less than Jesus' blood and righteousness, so let us rejoice (start by playing and singing My Hope Is Built)! And again I say rejoice.

A sorrow shared is
But half a trouble.
A joy that’s shared is
A joy made double.

Hope (1680) (elpis) (Click word study on elpis) (See also elpis (2) and the Believer's Blessed Hope) is a desire of some good with the expectation of obtaining it. It is the opposite of despair. Paul reminds Timothy that ultimately "Christ Jesus, who is our hope." (1 Timothy 1:1)

Hope of future salvation … stimulates present joy.

John Stott says that "Christ ones", those who are true believers...

should be the most positive people in the world. We cannot mooch round the place with a dropping, hang-dog expression. We cannot drag our way through life, moaning and groaning. We cannot always be looking on the dark side of everything, as negative prophets of doom. No, “we exult in God.” (see Romans 5:1-note) Then every part of our life becomes suffused with glory. Christian worship becomes a joyful celebration of God and Christian living a joyful service of God. So come, let us exult in God together! (John W. Alexander, ed., Believing and Obeying Jesus Christ Downers Grove, IL: InterVarsity Press, 1980)

Remember that this is not "I hope so" but for a saint it is the absolute certainty of future good, including the desire of some good w. expectation of obtaining it.  Therefore Paul exhorts us to be continuously rejoicing for our past sins are paid for & our future is certain. Christ has redeemed us & purchased our salvation on the cross in the past (see Romans 5:1, 2-note), His Spirit presently sanctifies us (progressively setting us apart more & more from the world & unto our Lord, making us holy) (Gal 5:16, 17, 18, 19, 20, 21, 22, 23, 24, 25)-see notes;) and one day soon He will lead us to future eternal glory (see Colossians 1:26, 27- note; 1Jn 3:2, 3).

Calvin says Paul is warning us not to become content with earthly joys but to 

raise our minds to heaven, that we may enjoy full and solid joy.

The reality of our certain hope should bring continual joy independent of our current circumstances. (Torrey's Topic "Hope").

Hope is the Christian's lifeline (along with communion in prayer) to his glorious future. As stated above the opposite of hope is despair as the story of an American prisoner tragically illustrates.

A certain American prisoner held in North Viet Nam, led to believe that if he cooperated with his captors he would be set free, had done quite well despite two years in captivity. With this vision before him, he even became the leader of a prison thought-reform group. However, the day his vision dissolved and he realized he was being deceived, he curled up on his bunk, refused nourishment, and was dead in a couple of weeks. When faith in his vision was removed, he could no longer cope. (Hughes, R. K.. Acts : The Church Afire. Page 341. Crossway Books)

Robert Haldane comments that...

Here, in the midst of exhortations to attend to various duties, they are commanded to rejoice in hope (Ed note: It is not literally an imperative or command). Hope is founded on faith, and faith on the Divine testimony Hope, then, respects what God has declared in His word. We are here exhorted to exercise hope with respect to future glory, and to rejoice in the contemplation of the objects of hope. What can be better calculated to promote joy than the hope of obtaining blessings so glorious in a future world? Were this hope kept in lively exercise, it would raise believers above the fear of man and a concern for the honours of this world. It would also enable them to despise the shame of the cross.

The objects, then, of the believer's hope are the spiritual and celestial blessings which are yet future, to which his eyes should constantly be directed, and which are calculated to fill him with the greatest joy. It is not the prospect of terrestrial possessions in which he is to rejoice, but of a house eternal in the heavens. 'In Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore.' It is that glorious communion with Jesus Christ of which the Apostle speaks, when he says, 'Having a desire to depart, and to be with Christ; which is far better.' It is that state in which believers shall be like Him, for they shall see Him as He is. As for me, I will behold Thy face in righteousness; I shall be satisfied when I awake with Thy likeness.' It is the hope of righteousness for which, through the Spirit, believers wait, Gal. 5:5. This hope is founded on the unchangeable promise of God-on His promise accompanied by His oath-on the blood of Christ with which He has sealed His promise-on Him who was not only dead, but is risen again, who is even at the right hand of God, who also maketh intercession for His people. This hope, then, is both sure and stedfast, and entereth into that within the vail, whither the forerunner, even Jesus, is for us entered.

PERSEVERING IN TRIBULATION (crushing, pressing circumstances): te thlipsei hupomenontes (PAPMPN) (Ro 2:9, 5:3, 8:35, Jn 16:33 Rev 1:9, 2:9,10,22, 7:14, 1Th 3:3 Heb 10:33) (Ro 2:7; 5:3,4; 8:25; 15:4; Psalms 37:7; 40:1; Luke 8:15; 21:19; Colossians 1:11; 1 Thessalonians 1:3; 2 Thessalonians 1:4; 3:5; 1 Timothy 6:11; 2 Timothy 3:10; Hebrews 6:12,15; 10:36; 12:1; James 1:3,4; 5:7,10,11; 1 Peter 2:19,20; 2 Peter 1:6; Revelation 13:10 )

Persevering (5278) (hupomeno from hupo = under + meno = abide - see study on related word hupomone) literally means to abide or remain under but not simply with resignation, but with a vibrant hope (see note on Romans 5:3). It describes a resisting by holding one's ground which is not a passive "putting up with" things, but an active, steadfast endurance even in the face of serious trouble. (See also Torrey's Topics - "Afflicted Saints", "Steadfastness")

The Puritans of the sixteenth and seventeenth centuries spoke a great deal about perseverance. Thomas Watson wrote:

God's decree is the very pillar and basis on which the saints' perseverance depends. That decree ties the knot of adoption so fast that neither sin, death, nor hell can break it asunder.

Watson's companion in conflict was William Secker who put it profoundly

Though Christians be not kept altogether from falling, yet they are kept from falling altogether.

Charles Haddon Spurgeon said:

By perseverance the snail reached the ark.

Samuel Johnson claimed:

"Great works are performed not by strength but by perseverance."

And so we think of William Wilberforce, a 19th-century parliamentarian, was moved by the Lord to oppose the slave trade. In 1807 he brought about the banning of the slave trade in England. But not until 1833 was slavery as an institution abolished, and the news reached Wilberforce on his deathbed.

As someone has said

"Triumph is umph added to try."

Wayne Detzler writes that...

"True Christian perseverance is not tied to tenacity. It is rather the work of God the Holy Spirit in a believer's life. The starch in a saint's spine is shown by Scripture to be nothing less than the sanctifying work of the Holy Spirit. Only in this way can one explain the work of Gladys Aylward, a London parlor maid. Societies scorned her missionary application. She seemed too dull to master Chinese and fulfill her vision of serving in China. Realizing this, she scoured up her own fare to China and sailed in 1930. After slogging her way across Siberia she reached her field in remote Yangcheng. When the Japanese invaded in 1940 she led 100 children on an epic journey that caught the imagination of Hollywood (The Inn of the Sixth Happiness - a great film for the family!) (Watch an 8' 43'' snippet as an appetizer). In 1947 failing health forced her back to England where she crusaded for missions until her death in 1970. That was tenacity, not just British grit. It is God's persevering grace." (Detzler, Wayne E: New Testament Words in Today's Language. Victor. 1986)

Nature also illustrates perseverance, for as someone  has well said

"Today's mighty oak is just yesterday's little nut that held its ground"

Tribulation (2347) (thlipsis from thlibo = to crush, press, compress, squeeze in turn derived from thláo not found in NT but see related word sunthlao) (Click word study on thlipsis) originally expressed sheer, physical pressure on a man. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below). Thlipsis thus refers not to mild discomfort but to great difficulty.

Here are the 45 uses of thlipsis in the NT - Matt. 13:21; 24:9, 21, 29; Mk. 4:17; 13:19, 24; Jn. 16:21, 33; Acts 7:10, 11; 11:19; 14:22; 20:23; Rom. 2:9; 5:3; 8:35; 12:12; 1 Co. 7:28; 2 Co. 1:4, 8; 2:4; 4:17; 6:4; 7:4; 8:2, 13; Eph. 3:13; Phil. 1:16; 4:14; Col. 1:24; 1 Thess. 1:6; 3:3, 7; 2 Thess. 1:4, 6; Heb. 10:33; Jas. 1:27; Rev. 1:9; 2:9f, 22; 7:14

Thlipsis presents a great picture! Don't we all occasionally feel like the weight of the world is weighing us down?

Jesus warned His disciples that this world would bring us its full share of difficulties (Jn 16:33 Spurgeon's devotional)

These things I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world. (John 16:33)

Paul knows from experience that tribulations are a certainty for believers and so he exhorts us to persevere. For example Luke, describing Paul's missionary travels to Lystra and to Iconium and to Antioch, writes that Paul (and Barnabas) were...

strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, "Through many tribulations we must (speaks of a necessity, an obligation) enter the kingdom of God. (Acts 14:22)

Paul exhorts us as new creatures in Christ who are possessors of a new "power supply" to continue steadfast in the time of trouble. The realization that life is to some extent an obstacle course keeps a person from being surprised when things do not go as planned. Afflictions are to be borne patiently in His power.

This exhortation follows naturally from the former -- Our hope-inspired joy should produce a courage which is able to hold up under the afflictions of this present age, which is passing away. As Paul has already instructed us, from another perspective, afflictions are even to be exulted in because as they are endured, even more hope is produced (see notes on Romans 5:3-5). Don't misunderstand - affliction is still affliction and the pain and suffering experienced are very real, but a believer can know they are momentary and light in the context of eternity and that they are producing for us an incomparable eternal weight of glory (2Cor 4:17).

DEVOTED TO PRAYER: te proseuche proskarterountes (PAPMPN) (Eph 6:18, 19, 20 Spurgeon, 2Th 3:1-2 Acts 2:46, 6:4 Col 4:2) (Genesis 32:24, 25, 26; Job 27:8, 9, 10; Psalms 55:16,17; 62:8; 109:4; Jeremiah 29:12,13; Daniel 9:18,19; Luke 11:5, 6, 7, 8, 9, 10, 11, 12, 13; 18:1, 2, 3, 4, 5, 6, 7, 8,9-43; Acts 1:14; 2:42; 6:4; 12:5; 2 Corinthians 12:8; Ephesians 6:18,19; Philippians 4:6,7; Colossians 4:2,12; 1 Thessalonians 5:17; Hebrews 5:7; James 5:15,16; 1 Peter 4:7; 1 John 5:14,15)

Writing to the Ephesians Paul exhorted them...

With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel (See notes Ephesians 6:18; 6:19)

Paul also has a similar note to the saints at Colossae (note this an order as from a commanding general which emphasizes the critical need for prayer in the ongoing spiritual war - it's not pray if you feel like it but pray all the time!)...

Devote (proskartereo - present imperative) yourselves to prayer, keeping alert in it with an attitude of thanksgiving (See note Colossians 4:2)

Note the progression: hope, tribulation, prayer. How often will tribulation drive us to prayer.

Someone has well said that prayer is the breath of the Christian life and almost nothing decays so fast in the fallen human heart as the desire to pray. In other words, nothing is more vital than prayer in Christian existence, and few things are more vulnerable to neglect. We must come back to it again and again and stoke the fire.

Most Christians will confess the difficulty of maintaining a regular and effective prayer life. The reason is not difficult to discern. If Satan (or our flesh) can keep us out of touch with God, he will not have to worry about any trouble we might cause for his evil kingdom (or our selfish desires).

Devoted (4342)  (proskartereo from prós = in compound Greek words prós implies motion, direction = toward, to + kartereo = be strong, steadfast, firm, endure, hold out, bear the burden) (Click word study on proskartereo)  is in the present tense and means continuously, habitually devoted to or attending to. The literal meaning is to be strong toward or earnest toward something, and it carries the ideas of steadfast and unwavering. It also conveys the idea of waiting on or being ready for something as illustrated in (Mk 3:9) where the boat was standing ready for Jesus (Is my "vessel" standing ready for Jesus?).

Here are the 10 uses of proskartereo in the NT -- Mk. 3:9; Acts 1:14; 2:42, 46; 6:4; 8:13; 10:7; Rom. 12:12; 13:6; Col. 4:2

Proskartereo was a dominant attitude in the early church in Acts especially regarding teaching, prayer and breaking of bread (for a sense of this word see the 6 uses in Acts). Paul has a very picturesque use of proskartereo in (Romans 13:6-note) where he describes the unceasing activity of the tax collector! If a tax collector has this attitude for treasure that fades away, what should be a saint's attitude towards prayer knowing that they are being "added to the prayers of all the saints on the golden altar which was before the throne. (of God in heaven)" (Rev 8:3-note)

CONTRIBUTING TO THE NEEDS OF THE SAINTS: tais chreiais ton hagion koinonountes (PAPMPN): (James 2:14, 15, 16, 17, Gal 6:10) (Ro 12:8; 15:25, 26, 27, 28; Psalms 41:1; Acts 4:35; 9:36, 37, 38, 39, 40, 41; 10:4; 20:34,35; 1 Corinthians 16:1,2; 2 Corinthians 8:1, 2, 3, 4; 9:1,12; Galatians 6:10; Philemon 1:7; Hebrews 6:10; 13:16; 1 John 3:17 )

Contributing (2841) (koinoneo) describes the sharing of one's possessions, with the implication of some kind of joint participation and mutual interest. The present tense which calls for a lifestyle of sharing.

Here are the 8 uses of koinoneo in the NT - Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; 1 Tim. 5:22; Heb. 2:14; 1 Pet. 4:13; 2 Jn. 1:11

Koinoneo was used in Greek marriage contracts where the husband and wife agree to a joint-participation in the necessities of life. (what a contrast with modern day "pre-nuptial" agreements!)  The key idea is that of a partnership, a possessing things in common, a belonging in common to.

Koinoneo is derived from the Greek word koinos (Click in depth study of related word koinonia) meaning that which is common or belonging to several (commonality, partnership, or mutual sharing) and is translated "in common" in (Acts 2:42, 43, 44, 45, 4:32, 33, 34, 35 cf 1Ti 6:17, 18).

Christian koinonia (word study) or fellowship is much more than a pat on the back and a handshake. It means sharing the burdens and the blessings of others so that we all grow together and glorify the Lord.

The idea is not just the outward act of giving, though, but sharing in one’s own heart the burden of need felt by the needy, and the sense of a common ownership of those things that can meet these needs (Acts 4:32, 33, 34, 35). In Murray’s words, “We are to identify ourselves with the needs of the saints and make them our own”

The application of Paul's exhortation is clear...

 When the children of God fall into want, take a part of their wants upon yourselves. Make their wants your wants to the full extent of your ability to relieve them, which should be a natural outflow of the truth that although we "are many, (we) are one body in Christ & individually * members one of another" (see Romans 12:5-note) and so "if one member suffers all the members suffer with" them. (1Cor 12:26)

PRACTICING HOSPITALITY (literally = "love of strangers" or "befriending strangers"): ten philoxenian diokontes (PAPMPN): (Ge 18:2, 3, 4, 5, 6, 7, 8, 19:1, 2, 3 1Ti 3:2, 5:10, Titus 1:8, Heb 13:2 1Pe 4:9)

Practicing (literally = pursuing) (1377) (dioko from dío = pursue, prosecute, persecute) means to follow or press hard after, literally to pursue as one does a fleeing enemy. It means to chase, harass, vex and pressure and was used for chasing down criminals. Dioko speaks of an intensity of effort leading to a pursuit with earnestness and diligence in order to lay hold of.

The English word practicing loses some of the meaning of the verb dioko which conveys the picture of a host who follows or presses hard after (in a positive sense) to show kindness to strangers! Are you as convicted as I am?! Furthermore the present tense emphasizes that this is to be the believer's supernatural (Spirit empowered) lifestyle or habitual practice, of continual earnestness & diligence in order show hospitality. Paul uses this same verb expressing his highest desire in (Philippians 3:14)

"I press on toward the goal for the prize of the upward call of God in Christ Jesus."  (see note on Php 3:14)

Hospitality (5381) (philonexia from phílos = friend or loving + xenos = stranger) is literally a friend of strangers and thus one who entertains strangers or demonstrates hospitality or kindness to strangers.

Our care and concern will demonstrate itself in practical deeds done for others, either going to them (distributing to the needs of the saints) or inviting them to come to you (given to hospitality). In NT times, travel was dangerous and inns were evil, scarce, and expensive. So the early believers often opened their homes to travelers, especially to fellow believers. In prison Paul gave a special blessing "to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains but when he was in Rome, he eagerly searched for me and found me" --so here we see a "radical hospitality" even at the risk of his own life! (2Ti 1:16, 17, 18 -note cf 3Jn 5, 6, 7, 8; Lk 14:12, 13, 14). Church leaders should be role models of this virtue (see Titus 1:8-note).(See Torrey's Topic "Hospitality")

The Lutheran commentator Lenski adds

Hospitality is literally to be chased after as one hunts an animal and delights to carry the booty home

Spicq relates the story of a pagan Greek citizen, Gallias of Agrigentum, who in the fourth century B.C. was so hospitable

“that he posted his slaves at the city gates to welcome strangers when they presented themselves and ask them to his house”.

Some Christians have been known to build extra rooms on their houses in order to provide for traveling evangelists and missionaries on furlough.

RELATED RESOURCES
ON HOSPITALITY

Smith Bible Dictionary - Hospitality: Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are in exact agreement with its precepts, and with modern usage. Comp. (Exodus 2:20; Judges 13:15; 19:17,20,21) In the New Testament hospitality is yet more markedly enjoined; and in the more civilized state of society which then prevailed, its exercise became more a social virtue than a necessity of patriarchal life. The good Samaritan stands for all ages as an example of Christian hospitality. The neglect of Christ is symbolized by inhospitality to our neighbors. (Matthew 25:43) The apostles urged the Church to "follow after hospitality," (Romans 12:13) cf. 1Tim 5:10 To remember Abraham's example, (Hebrews 13:2) to "use hospitality one to another without grudging," (1 Peter 4:9) while a bishop must be a "lover of hospitality (Titus 1:8) cf. 1Tim 3:2 The practice of the early Christians was in accord with these precepts. They had all things in common, and their hospitality was a characteristic of their belief. In the patriarchal ages we may take Abraham's example as the most fitting, as we have of it the fullest account. "The account," says Mr. Lane, "of Abraham's entertaining the three angels related in the Bible, presents a perfect picture of the manner in which a modern Bedawee sheikh receives travellers arriving at his encampment." The Oriental respect for the covenant of bread and salt, or salt alone, certainly sprang from the high regard in which hospitality was held.

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ISBE on HOSPITALITY; HOSPITALITY; HOST - hos-pi-tal'-i-ti, host (philoxenia, "love of strangers," xenos, "guest," "friend"; pandocheus, "innkeeper"):
1. Among Nomads:

When the civilization of a people has advanced so far that some traveling has become necessary, but not yet so far that traveling by individuals is a usual thing, then hospitality is a virtue indispensable to the life of the people. This stage of culture was that represented in ancient Palestine and the stage whose customs are still preserved among the present-day Arabs of the desert. Hospitality is regarded as a right by the traveler, to whom it never occurs to thank his host as if for a favor. And hospitality is granted as a duty by the host, who himself may very soon be dependent on some one else's hospitality. But none the less, both in Old Testament times and today, the granting of that right is surrounded by an etiquette that has made Arabian hospitality so justly celebrated. The traveler is made the literal master of the house during his stay; his host will perform for him the most servile offices, and will not even sit in his presence without express request. To the use of the guest is given over all that his host possesses, stopping not even short of the honor of wife or daughter. " `Be we not all,' say the poor nomads, `guests of Ullah? Has God given unto them, God's guest shall partake with them thereof: if they will not for God render his own, it should not go well with them' " (Doughty, Arabia Deserta, I, 228). The host is in duty bound to defend his guest against all comers and to lay aside any personal hatred--the murderer of father is safe as the guest of the son.

2. In the Old Testament:

An exquisite example of the etiquette of hospitality is found in Gen 18:1-8. The very fact that the three strangers have passed by Abraham's door gives him the privilege of entertaining them. When he sees them approaching he runs to beg the honor of their turning in to him, with oriental courtesy depreciates the feast that he is about to lay before them as "a morsel of bread," and stands by them while they eat. Manoah (Jdg 13:15) is equally pressing although more matter-of-fact, while Jethro (Ex 2:20) sends out that the stranger may be brought in. And Job (31:32) repels the very thought that he could let the sojourner be unprovided for. The one case where a breach of hospitality receives praise is that of Jael (Jdg 4 through 5), perhaps to be referred to degeneration of customs in the conflicts with the Canaanites or (perhaps more plausibly) to literary-critical considerations, according to which in Jdg 5 Sisera is not represented as entering Jael's tent or possibly not as actually tasting the food, a state of affairs misunderstood in Jdg 4, written under later circumstances of city life. (For contrasting opinions see "Jael" in Encyclopedia Biblica and HDB.)

3. The Table-Bond:

It is well to understand that to secure the right to hospitality it is not necessary, even in modern times, for the guest to eat with his host, still less to eat salt specifically. Indeed, guests arriving after sunset and departing the next morning do not, as a rule, eat at all in the tent of the host. It is sufficient to enter the tent, to grasp a tent-pin, or even, under certain circumstances, to invoke the name of a man as host. On the other hand, the bond of hospitality is certainly strengthened by eating with one's host, or the bond may actually be created by eating food belonging to him, even by stealth or in an act of theft. Here a quite different set of motives is at work. The idea here is that of kinship arising from participation in a common sacrificial meal, and the modern Arab still terms the animal killed for his guest the dhabichah or "sacrifice" (compare HDB, II, 428). This concept finds its rather materialistic expression in theory that after the processes of digestion are completed (a time estimated as two nights and the included day), the bond lapses if it is not renewed. There seem to be various references in the Bible to some such idea of a "table-bond" (Ps 41:9, e.g.), but hardly in connection directly with hospitality. For a discussion of them see BREAD; GUEST; SACRIFICE.

4. In the City:

In the city, naturally, the exercise of hospitality was more restricted. Where travel was great, doubtless commercial provision for the travelers was made from a very early day (compare Lk 10:34 and see INN), and at all events free hospitality to all comers would have been unbearably abused. Lot in Sodom (Gen 19) is the nomad who has preserved his old ideas, although settled in the city, and who thinks of the "shadow of his roof" (19:8) as his tent. The same is true of the old man in Gibeah of Jdg 19:16 ff. And the sin of Sodom and of Gibeah is not that wanderers cannot find hospitality so much as it is that they are unsafe in the streets at night. Both Lot and "the old man," however, are firm in their duty and willing to sacrifice their daughters for the safety of their guests. (Later ideas as to the position of woman should not be read back into these narratives.) However, when the city-dweller Rahab refuses to surrender her guests (Josh 2), her reason is not the breach of hospitality involved but her fear of Yahweh (Josh 2:9). When Abraham's old slave is in Nahor, and begs a night's lodging for himself and his camels, he accompanies the request with a substantial present, evidently conceived of as pay for the same (Gen 24:22 f). Such also are the modern conditions; compare Benzinger-Socin in Baedeker's Palestine(3), xxxv, who observe that "inmates" of private houses "are aware that Franks always pay, and therefore receive them gladly." None the less, in New Testament times, if not earlier, and even at present, a room was set apart in each village for the use of strangers, whose expenses were borne by the entire community. Most interpreters consider that the kataluma of Lk 2:7 was a room of this sort, but this opinion cannot be regarded as quite certain. But many of the wealthier city-dwellers still strive to attain a reputation for hospitality, a zeal that naturally was found in the ancient world as well.

5. Christ and Hospitality:

Christ's directions to the apostles to "take nothing for their journey" (Mk 6:8, etc.) presupposes that they were sure of always finding hospitality. Indeed, it is assumed that they may even make their own choice of hosts (Mt 10:11) and may stay as long as they choose (Lk 10:7). In this case, however, the claims of the travelers to hospitality are accentuated by the fact that they are bearers of good tidings for the people, and it is in view of this latter fact that hospitality to them becomes so great a virtue--the "cup of cold water" becomes so highly meritorious because it is given "in the name of a disciple" (Mt 10:42; compare 10:41, and Mk 9:41). Rejection of hospitality to one of Christ's "least brethren" (almost certainly to be understood as disciples) is equivalent to the rejection of Christ Himself (Mt 25:43; compare 25:35). It is not quite clear whether in Mt 10:14 and parallels, simple refusal of hospitality is the sin in point or refusal to hear the message or both.

6. First Missionaries:

In the Dispersion, the Jew who was traveling seemed always to be sure of finding entertainment from the Jews resident in whatever city he might happen to be passing through. The importance of this fact for the spread of early Christianity is incalculable. To be sure, some of the first missionaries may have been men who were able to bear their own traveling expenses or who were merchants that taught the new religion when on business tours. In the case of soldiers or slaves their opportunity to carry the gospel into new fields came often through the movements of the army or of their masters. And it was by an "infiltration" of this sort, probably, rather than by any specific missionary effort that the church of Rome, at least, was rounded. See ROMANS, EPISTLE TO THE. But the ordinary missionary, whether apostle (in any sense of the word ) or evangelist, would have been helpless if it had not been that he could count so confidently on the hospitality everywhere. From this fact comes one reason why Paul, for instance, could plan tours of such magnitude with such assurance: he knew that he would not have to face any problem of sustenance in a strange city (Rom 16:23).

7. In the Churches:

As the first Christian churches were founded, the exercise of hospitality took on a new aspect, especially after the breach with the Jews had begun. Not only did the traveling Christian look naturally to his brethren for hospitality, but the individual churches looked to the traveler for fostering the sense of the unity of the church throughout the world. Hospitality became a virtue indispensable to the well-being of the church--one reason for the emphasis laid on it (Rom 12:13; 16:1 f; Heb 13:2). As the organization of the churches became more perfected, the exercise of hospitality grew to be an official duty of the ministry and a reputation for hospitality was a prerequisite in some cases (1 Tim 3:2; 5:10; Tit 1:8). The exercise of such hospitality must have become burdensome at times (1 Pet 4:9), and as false teachers began to appear in the church a new set of problems was created in discriminating among applicants for hospitality. 2 and 3 Jn reflect some of the difficulties. For the later history of hospitality in the church interesting matter will be found in the Didache, chapters xi, xii, Apology of Aristides, chapter xv, and Lucian's Death of Peregrinus, chapter xvi. The church certainly preferred to err by excess of the virtue.

An evaluation of the Biblical directions regarding hospitality for modern times is extremely difficult on account of the utterly changed conditions. Be it said at once, especially, that certain well-meant criticism of modern missionary methods, with their boards, organized finance, etc., on the basis of Christ's directions to the Twelve, is a woeful misapplication of Biblical teaching. The hospitality that an apostle could count on in his own day is something that the modern missionary simply cannot expect and something that it would be arrant folly for him to expect (Weinel, Die urchristliche und die heutige Mission, should be read by everyone desiring to compare modern missions with the apostolic). In general, the basis for hospitality has become so altered that the special virtue has become merged in the larger field of charitable enterprise of various sorts. The modern problem nearest related to the old virtue is the question of providing for the necessities of the indigent traveler, a distinctly minor problem, although a very real one, in the general field of social problems that the modern church has to study. In so far as the New Testament exhortations are based on missionary motives there has been again a merging into general appeals for missions, perhaps specialized occasionally as appeals for traveling expense. The "hospitality" of today, by which is meant the entertainment of friends or relatives, hardly comes within the Biblical use of the term as denoting a special virtue.

LITERATURE. For hospitality in the church, Harnack, Mission and Expansion of Christianity, II, chapter iv (10). Burton Scott Easton

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NAVE'S TOPIC - HOSPITALITY

Ex. 22:21; Ex. 23:9; Lev. 19:10, 33, 34; Lev. 24:22; Deut. 10:18, 19; Deut. 26:12, 13; Deut. 27:19; Prov. 9:1, 2, 3, 4; Prov. 23:6, 7, 8; Is. 58:6, 7; Matt. 22:2, 3, 4, 5, 6, 7, 8, 9, 10; Mt 25:34, 35, 36, 37, 38 , Mt 25:39, 40, 41, 42, 43, 44, 45, 46; Luke 14:12, 13, 14; Rom. 12:13; Ro 16:1, 2; 1 Tim. 3:2; 1 Tim. 5:10; Titus 1:7, 8; Heb. 13:2; 1 Pet. 4:9-11; 3 John 5:-8 See: Guest; Strangers.

Instances of
Pharaoh to Abraham, Gen. 12:16.
Melchizedek to Abraham, Gen. 14:18.
Abraham to the angels, Gen. 18:1-8.
Lot to the angel, Gen. 19:1-11.
Abimelech to Abraham, Gen. 20:14, 15.
Sons of Heth to Abraham, Gen. 23:6, 11.
Laban to Abraham's servant, Gen. 24:31; to Jacob, Gen. 29:13, 14.
Isaac to Abimelech, Gen. 26:30.
Joseph to his brethren, Gen. 43:31-34.
Pharaoh to Jacob, Gen. 45:16-20; 47:7-12.
Jethro to Moses, Ex. 2:20.
Rahab to the spies, Josh. 2:1-16.
Man of Gibeah to the Levite, Judg. 19:16-21.
Pharaoh to Hadad, 1 Kin. 11:17, 22.
David to Mephibosheth, 2 Sam. 9:7-13.
The widow of Zarephath to Elijah, 1 Kin. 17:10-24.
The Shunammite to Elisha, 2 Kin. 4:8.
Elisha to the Syrian spies, 2 Kin. 6:22.
Job to strangers, Job 31:32.
Martha to Jesus, Luke 10:38; John 12:1, 2.
Pharisees to Jesus, Luke 11:37, 38.
Zacchaeus to Jesus, Luke 19:1-10.
The taer to Peter, Acts 10:6, 23.
Lydia to Paul and Silas, Acts 16:15.
Publius to Paul, Acts 28:7; Phebe to Paul, Rom. 16:2.
Onesiphorus to Paul, 2 Tim. 1:16.
Gaius, 3 John 5, 6, 7, 8.
Rewarded
Instances of: Rahab's, Josh. 6:17, 22-25.
Widow of Zarephath's, 1 Kin. 17:10-24.