理解圣经中的待客之道需要彻底阅读和理解新约. 该项目的研究确定了三个基本原则，这些原则为《宝盈APP登录》中的好客作为培养门徒的策略奠定了基础.

第一个, hospitality is a recurring event in Jesus’ three years of public ministry. 福音书的叙述对耶稣在地上的事工中好客的现实给出了一个亲密的视角.

The public ministry of Jesus lasted approximately three years. 在此期间, 耶稣参与圣经中的好客，并呼召他的跟随者以更高的标准好客. Numerous New Testament passages reveal Jesus entering a 房子 and participating in hospitality (Mark 1:29; 5:40; 7:17,24; 9:28; Luke 7:36; 8:51; Mt. 8:14; 9:28; 13:36). The ministry of Jesus and the practice of hospitality was not isolated; it was normative. 耶稣通过他的事工和教导，强化了好客的原则和实践. 路加福音14章就是一个例子, Jesus urges those in attendance to practice hospitality with the least of these, not expecting anything in return,

He also said to the one who had invited him, When you give a lunch or a dinner, 不要邀请你的朋友, 你的兄弟姐妹, 你的亲戚, 或者你富有的邻居, because they might invite you back, 你会得到回报的. On the contrary, when you host a banquet, invite those who are poor, maimed, lame, or blind. 这样你就有福了, because they cannot repay you; for you will be repaid at the resurrection of the 公义的. (路14:12-14)

Hospitality is demonstrated in Luke 5:29 at the 房子 of Levi, Matthew 8:14-15 at Peter's mother-in-law, Matthew 26:6-7 as Jesus is anointed in Bethany, Luke 10:38 in the home of Mary and Martha, Luke 19:5-7 at the 房子 of Zacchaeus, and Luke 24:29 on the road to Emmaus. 这些精选的例子传达了耶稣和他的门徒经常好客的标准做法. The biblical record of hospitality shown by Christ in his public ministry is overwhelming, 让我们得出结论，好客是基督地上事工的重要组成部分, it should be a significant part of the current ministry of his church.

第二个, hospitality is an ethic of the early church. Ample evidence exists suggesting the moral importance of practicing hospitality.

新约揭示了好客在塑造早期教会的伦理价值观方面所起的重要作用. 好客是教会所期望的美德和实践，对教会领袖尤其重要. 使徒保罗两次提到好客，证明好客对早期教会的形成有重要影响.

第一个, 罗马书12:13, Paul uses hospitality as a defining mark of a Christian when he writes, "Share with the saints in their needs; pursue hospitality" (Rom. CSB 12:13). 在这里，项目主管想让大家了解宝盈APP登录罗马书12:13的最常见的解释. 把“追求热情好客”直译为“向陌生人敞开家门”可能会被严重误解. 纽曼(Barclay Newman)和奈达(Eugene Nida)认为，更令人满意的说法可能是“欢迎陌生人的基督徒到你们家里来”或“欢迎旅行的人到你们家里来作客”.[1]约翰·斯托特分享了奥利金的评论，强调保罗在罗马书12:13中所呼吁的有意追求, "We are not just to receive the stranger when he comes to us, but actually to enquire after, 仔细寻找, 陌生人, to pursue them and search them out everywhere, lest perchance somewhere they may sit in the streets or lie without a roof over their heads.[2]罗伯特·朱伊特和大卫·科坦斯基提供了一幅宝盈APP登录好客需求的历史图景, 在克劳狄法令失效后，大批犹太教徒、基督徒和其他领袖返回罗马, evoking conflicts and hostilities, 人们对耶稣运动和后来的基督教所特有的那种好客有具体的需求.[3]上面提到的评论考虑的是当时受迫害的基督徒群体. 保罗在罗马书12章13节对好客的劝勉，号召早期教会去帮助那些发现自己有需要的陌生人.

第二个, in Titus 1:8 and 1 Timothy 3:2, hospitality is a qualification of an elder in a local church: "An overseer, 因此, 必须无可指责, 只有一个妻子的丈夫, 自控, 明智的, 受人尊敬的, 热情好客的, 能教书,(提摩太前书3:2), CSB); "but 热情好客的, 爱美好的事物, 明智的, 公义的, 神圣的, 自控," (Titus 1:8) Considering the high calling of an elder, the ethic of hospitality must carry significant weight in the life of the Christian. 保罗鼓励信徒在确定教会的牧师领袖时，他们必须提供好客的证据，才能被认为是合格的. 好客对塑造早期教会的做法和建立领袖产生了巨大的影响. 神圣好客的化身和早期教会的传统紧密相连.

Third, hospitality is a catalyst for the advancement of the gospel. The early church explodes through the practice of hospitality.

The connection between hospitality and the advance of the early church is unmistakable. 从历史上看, the gospel message proliferated from Jerusalem, 通过该地区, and ultimately the corners of the known world. Garwood Anderson highlights this connection when he writes, "The practices of hospitality have both practical and symbolic functions. 务实, hospitality enabled early Christians, like others in the ancient world, to travel when commercial options were limited and unsafe. 对基督徒来说, 这对于传播基督教信息和在当地教会团体之间编织关系网络尤为重要。”.[4]

Hospitality and mission intersect throughout the New Testament. 希腊词根Oikos, 翻译过来就是家, 房子, 或家庭,在新约中使用了180多次，其中大部分用于早期教会的款待. The early church did not function in mega buildings and structures. The primary locations for worship, 研究, and fellowship involved opening their homes and practicing hospitality. Christian hospitality became a unique identification for the early church. 马克·赫夫斯和杰弗里·格林曼在《宝盈APP登录》一书中阐述了基督教好客的文化怪癖:

好客在早期教会中起着核心作用，因为信徒们在充满敌意的文化中建立了新的身份. As Christians shared meals and resources, and as they opened their lives and homes to 陌生人, 他们形成的社区超越并改变了对家庭的传统理解，表达了对社会关系和政治身份的新理解. 外界注意到了这群奇怪的人，他们声称自己是一家人，而且表现得好像是一家人.[5]

在新约圣经中，有许多经文都提到保罗和他的同伴在传教中受到欢迎. The gospel advanced in the home of Lydia (Acts 16:15), at the 房子 of the Philippian jailer (Acts 16:34), with Aquila and Priscilla in Corinth (Acts 18:2-3), at the 房子 of Philip in Caesarea (Acts 21:8), on the island of Malta in the home of Publius (Acts 28:7), 与该犹同住. 16:23), and as a guest of Philemon (Philem. 22). 德里克·布朗和托德·特威斯特将教会的快速发展与好客的实践联系起来, "Graeco-Roman customs of hospitality seem to have fueled the growth of the early church, 当传教士和信徒为福音的缘故旅行时，他们找到了住宿和供应.[6]早期的教会传教士依靠他们所到地区的人们的热情好客. 新约圣经中对好客的描述揭示了早期教会中福音传播和好客之间的催化关系.

Dr. 乔治·罗斯是教会植堂和传福音的助理教授. Day Chair of Church Planting. This blog originally appeared at www.georgeross.net/blog in a series exploring biblical hospitality practices as a missional strategy.

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[1]. Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 240.

[2]. 约翰R. W. 斯托特, The Message of Romans: God’s Good 新闻 for the World, The Bible Speaks Today (Leicester, England; Downers Grove, IL:校际出版社, 2001), 332.

[3]. Robert Jewett and Roy David Kotansky, Romans: A Commentary, ed. 埃尔登·杰伊·埃普, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN:堡垒出版社, 2006), 765.

[4]. 盖伍德P. Anderson, “Hospitality,” ed. 道格拉斯·曼格姆等人.，《宝盈APP登录》，《宝盈集团bbin》(贝灵汉，华盛顿州:莱克瑟姆出版社，2014).

[5]. Mark Husbands and Jeffrey P. 格林曼，《宝盈APP登录》(down ners Grove, IL: IVP Academic, 2008)， 153-154页.

[6]. 德里克·R. 布朗和E. Tod Twist, Lexham Bible Guide: Romans, ed. Douglas Mangum (Bellingham, WA: Lexham Press, 2014), Ro 12:1–21.