Hospitality began with meeting at a well in a rural setting (Genesis 24:11; Exodus 2:15; I Samuel 9:11-13; John 4:6.), in the village square (Judges 19:14-15) or at the town or city gate (Genesis 19:1-2; I Kings 17:10). Either the host or the guest could make the first contact as an offer or request for hospitality for a brief stay of one to three days (Genesis 24:54,59; Judges 19:4; Jeremiah 14:8; John 4:40; Acts 10:23). After a brief conversation, the traveler followed the host to the home. As the guest entered the home, both the guest and the host were committed to culturally scripted protocols for the protection and comfort of the guest.
The host provided for the guest’s comfort by sheltering him from danger (Genesis 19:5-9; Joshua 2; Judges 19:22-25) and by providing a meal (Genesis 19:3, 24:33; Judges 19:21; II Kings 4:8; Luke 7:36) and an opportunity to bathe (Genesis 18:3-5, 19:2, 24:32, 43:24; Judges 19:21). The meal could be sumptuous with a wealthy host (Genesis 18:6-8, 43:33; I Samuel 9:24; Psalm 23:5-6.), or simple with a more humble hostess (I Kings 17:7-16). Normally, the host would refrain from questioning the guest before he had eaten. A good guest provided some information about his travels and mission after he had eaten (Genesis 18:9-15). The host provided a place for the guest to sleep and provided for the care of the guest’s animals (Genesis 19:2, 24:25, 32, 43:24; Judges 19:4, 21; II Kings 4:10). The host provided for the next phase of the guest’s journey, and escorted him to the edge of the host’s territory (Genesis 18:16; Romans 15:24; I Corinthians 16:6; II Corinthians 1:16; Titus 3:13; III John 6). This basic model for ancient Mediterranean hospitality called for a sense of reciprocity. If the host were ever in the guest’s region, the former host would expect to be similarly hosted.
As practiced, this hospitality with a stranger presented an opportunity for profound learning and even transformation (I Kings 17:7-24; John 4:39-43, and Acts 10:23-48). This is especially true because in Greek stories, the stranger was often an important person or deity traveling incognito. The same was true in Jewish and early Christian stories: “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2). And of course early Christians were very aware of the promise in Matthew 25:39-40: “When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?” “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ ”
In a world where it was normal to establish on-going alliances based on perceived mutual interest (Bruce Malina, The New Testament World, 94-97), the basic model for hospitality often developed into guest-friendships. When the guest and host were of similar economic and social status, they exchanged gifts symbolic of their agreement of roughly similar value. In rare cases when the economic and social status of the host and guest were dissimilar, the relationship would approximate other patron-client relationships (See Richards and O’Brien, Misreading Scripture with Western Eyes, 160-66). In such cases, hosts gave elaborate gifts—especially new clothes—to the traveler (See Arterbury, Entertaining Angels, 185). The guest would reciprocate either then or at a later date. In the most amazing stories, the basic model of hospitality—the welcome of strangers—led to kinship. For example, Isaac (Genesis 24:50-51) and Moses received their wives via hospitality (Exodus 2:21). This is exciting for us, because when we receive Jesus, we receive the power to become the children of God! (John 1:11-12)
I also had some interesting comments about “God’s shiny face.” In Psalm 67, it refers to God’s face. Yes, it certainly could include Jesus at the Transfiguration. But it also includes Jesus’ face to his disciples as he encourages them in a life of service.
Again, we ask the question: Whose feet do you need to wash?
And, thinking more corporately, where else can Good Shepherd expand our ministry of hospitality—Where can we welcome the stranger?
The host provided for the guest’s comfort by sheltering him from danger (Genesis 19:5-9; Joshua 2; Judges 19:22-25) and by providing a meal (Genesis 19:3, 24:33; Judges 19:21; II Kings 4:8; Luke 7:36) and an opportunity to bathe (Genesis 18:3-5, 19:2, 24:32, 43:24; Judges 19:21). The meal could be sumptuous with a wealthy host (Genesis 18:6-8, 43:33; I Samuel 9:24; Psalm 23:5-6.), or simple with a more humble hostess (I Kings 17:7-16). Normally, the host would refrain from questioning the guest before he had eaten. A good guest provided some information about his travels and mission after he had eaten (Genesis 18:9-15). The host provided a place for the guest to sleep and provided for the care of the guest’s animals (Genesis 19:2, 24:25, 32, 43:24; Judges 19:4, 21; II Kings 4:10). The host provided for the next phase of the guest’s journey, and escorted him to the edge of the host’s territory (Genesis 18:16; Romans 15:24; I Corinthians 16:6; II Corinthians 1:16; Titus 3:13; III John 6). This basic model for ancient Mediterranean hospitality called for a sense of reciprocity. If the host were ever in the guest’s region, the former host would expect to be similarly hosted.
As practiced, this hospitality with a stranger presented an opportunity for profound learning and even transformation (I Kings 17:7-24; John 4:39-43, and Acts 10:23-48). This is especially true because in Greek stories, the stranger was often an important person or deity traveling incognito. The same was true in Jewish and early Christian stories: “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it” (Hebrews 13:2). And of course early Christians were very aware of the promise in Matthew 25:39-40: “When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?” “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ ”
In a world where it was normal to establish on-going alliances based on perceived mutual interest (Bruce Malina, The New Testament World, 94-97), the basic model for hospitality often developed into guest-friendships. When the guest and host were of similar economic and social status, they exchanged gifts symbolic of their agreement of roughly similar value. In rare cases when the economic and social status of the host and guest were dissimilar, the relationship would approximate other patron-client relationships (See Richards and O’Brien, Misreading Scripture with Western Eyes, 160-66). In such cases, hosts gave elaborate gifts—especially new clothes—to the traveler (See Arterbury, Entertaining Angels, 185). The guest would reciprocate either then or at a later date. In the most amazing stories, the basic model of hospitality—the welcome of strangers—led to kinship. For example, Isaac (Genesis 24:50-51) and Moses received their wives via hospitality (Exodus 2:21). This is exciting for us, because when we receive Jesus, we receive the power to become the children of God! (John 1:11-12)
I also had some interesting comments about “God’s shiny face.” In Psalm 67, it refers to God’s face. Yes, it certainly could include Jesus at the Transfiguration. But it also includes Jesus’ face to his disciples as he encourages them in a life of service.
Again, we ask the question: Whose feet do you need to wash?
And, thinking more corporately, where else can Good Shepherd expand our ministry of hospitality—Where can we welcome the stranger?
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