Hospitality is variously regarded as a "fine art," a joyous privilege, an unwelcome necessity, or an opportunity for display. New Testament writers emphasize its importance as a Christian grace, and as a species of evangelistic service. It forms the subject of two inspired letters, the Second Epistle and the Third Epistle of John. These are, it is true, very short letters, and they do contain other messages; but the supreme purpose of II John is to caution Christians against extending hospitality to certain enemies of the Church, while III John was written to commend a Christian for his generous hospitality to representatives of the apostle who were traveling evangelists.

It is easy to understand why, in the days of the early Church, this was a matter of such deep concern. The proper use of hospitality conditioned the spread of the gospel. This was an age of travel. Christians were moving about continually, over the superb Roman roads, either on private business or as missionary workers. Places of entertainment, however, were difficult to find. The hotel is a comparatively modern institution. Ancient inns were not usually of good repute. Frequently these travelers were poor; in any event, they hesitated to place themselves under obligations to unbelievers. It was necessary, therefore, that Christians should open their homes and welcome as guests many strangers, especially such as came to them bearing the adored "Name." It is evident that such hospitality was a direct and potent means of furthering the gospel and of extending the influence of the Church. It is also evident that this hospitality was open to abuse, not only by improvident and unworthy travelers, but particularly by false teachers who, under the guise of a Christian profession, concealed their real opposition to the Christian faith, and endeavored to corrupt and pervert the doctrines taught by the apostles. As a warning against such heretical teachers and against such an abuse of hospitality this letter was written.

It was penned, however, in no spirit of narrowness or harshness or bigotry. Its characteristic word is "love"; it breathes the broadest charity; and it reiterates that "old commandment" which Christ has made new: "that we love one another." Still, there is a second word which is hardly less prominent and no less vital: it is the word "truth." Love must not be allowed to lapse into sentimental softness and weak indifference, particularly when truth is at stake. False teachers are not to be countenanced and courted and publicly entertained.

The particular form of error propagated by those to whom the writer refers, relates to the person of Christ. It denies that he was truly God and truly man, in the mystery of his unique being. One who held such perverted and "advanced" doctrine is declared by John to be "the deceiver and the antichrist." Such a public and professional teacher of error was not to be received into a Christian home. He was to be given no greeting, lest, by courtesy and hospitality, support might be afforded to his evil cause. Such is the burden of this brief epistle; and it closes with the expressed hope that at no distant date the writer may himself be welcomed by those Christian friends to whom the letter is being sent.

The outline of the epistle is as follows:

1. The Salutation. II John 1-3.

2. The Counsel and Warning. Vs. 4-11.

3. The Conclusion. Vs. 12, 13.

a. The Promised Visit. V. 12.

b, The Closing Greeting, V, 13.