HOSPITALITY (φιλοξενία, G5810, love to strangers, hospitality). Hospitality in the ancient Near East played a distinctly important role in tribal and domestic life. Existence in the desert made it a necessity, and among the nomads it became a highly esteemed virtue. By it the stranger or weary traveler found rest, food and shelter, and asylum. It was supported by the thought that the host himself might some day be a stranger, and by the possibility that the stranger was divinely sent. Numerous Bible stories reflect its practice.
1. In OT Times. While the term “hospitality” does not occur in the OT, many heartwarming stories of Heb. hospitality are contained therein.
a. A definitive account of the custom is given in the story of Abraham’s entertainment of three strangers, who turned out to be angels. He hastened from his tent door to welcome them; washed their feet; provided a sumptuous meal—of veal, milk, curds, and fresh baked bread—in the shade of a tree; and stood attentively by while they ate (Gen 18:1-8). That night in the city of Sodom, Lot entertained two of the same angelic guests (19:1-11). Of similar interest is the idyllic story of the courtship of Rebekah. When Abraham’s servant and attendants arrived at the home of Bethuel in search of a wife for Isaac, Rebekah and her brother Laban cordially received them into their father’s house. There they were entertained lavishly while they, in turn, adorned Rebekah with costly jewelry and raiment (24:11-61).
b. Nomadic hospitality was preserved by the settled Israelites in Canaan. David made Saul’s grandson a permanent guest at his royal table (2 Sam 9:7). Solomon’s daily dinners were astounding, not to mention his banquets for royal guests like the queen of Sheba (1 Kings 4:22f.; 10:4f.). Nehemiah, governor of Jerusalem, fed daily at his table 150 Jews plus numerous aliens (Neh 5:17f.).
c. Traditionally, hospitality included asylum for the guest. Customarily, one could remain under his host’s roof for three days in safety, and receive protection for a given time after leaving. In some cases that was “until the salt he has eaten has left his stomach”; in other cases three days, or 100 miles. This custom survived in the cities of refuge provided by Moses and Joshua for involuntary murderers (Deut 4:41-43; Josh 20:1-9). Excesses in hospitable asylum are seen in the instances of Lot (Gen 19:1-8) and of the old man at Gibeah (Judg 19:16-24).
2. In NT Times. Even though inns existed, as at Bethlehem and Jericho (Luke 2:7; 10:34), one looked to the private home for hospitality.
a. Jesus practiced hospitality in feeding the multitudes (Mark 6:30-44; 8:1-10), and His disciples (Luke 22:7-13; John 21:9-14). Similarly, He availed Himself of hospitality from Simon the Pharisee and a Pharisee ruler (Luke 7:36-50; 14:1-14); the Bethany family (Luke 10:38-42; Matt 26:6-13; cf., Mark 14:3-9; John 12:1-8); Zacchaeus (Luke 19:5-10); and the Emmaus hosts (Luke 24:29-32).
b. The apostles availed themselves of Jewish and Gentile hospitality wherever they spread the Gospel over the Rom. empire. Peter was entertained by Simon at Joppa and by Cornelius at Caesarea (Acts 9:43; 10:5, 23-48). Paul and his companions received hospitality in numerous private homes. Among their hosts were Lydia and the jailer at Philippi (16:14f., 25-34); Aquila and Priscilla, and Titius Justus at Corinth (18:1-3, 7); Philip in Caesarea and Mnason at Jerusalem (21:8, 16); and Publius on Malta (28:7). Christians were to “practice hospitality” (Rom 12:13; 1 Pet 4:9). Bishops and widows were to be hospitable (1 Tim 3:2; 5:10; Titus 1:8). Finally, like Abraham and Lot, “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares” (Heb 13:2).
Bibliography R. deVaux, Ancient Israel (1962), 10, 74-76, 160-163; E. W. K. Mould, Bible History (1966), 103-107, 170-173.