Hospitality

Baker's Evangelical Dictionary of Biblical Theology

Hospitality plays no small role in the realm of biblical ethics. Biblical admonitions exhorted the Israelites and the early Christians to practice this virtue. Its practice characterized Abraham ( Genesis 18:2-8 ) and the church leaders ( 1 Timothy 3:2;  Titus 1:8 ). And, as hospitality is an attribute of God, one finds its images in the biblical proclamation of the relationship between God and the covenant people.

Hospitality in the ancient world focused on the alien or stranger in need. The plight of aliens was desperate. They lacked membership in the community, be it tribe, city-state, or nation. As an alienated person, the traveler often needed immediate food and lodging. Widows, orphans, the poor, or sojourners from other lands lacked the familial or community status that provided a landed inheritance, the means of making a living, and protection. In the ancient world the practice of hospitality meant graciously receiving an alienated person into one's land, home, or community and providing directly for that person's needs.

Some forms of hospitality toward nonforeign strangers appear to have been commonly practiced among the nations of the biblical world. There appears to have been some decline in hospitality from the period of the Old Testament to that of the New Testament, since hospitality is omitted from later Greco-Roman virtue lists. In its literature, Israel alone seems to have included the foreign sojourner along with those other alienated persons who were to receive care: the widow, the orphan, and the poor. Although the narratives of the patriarchal period advocate receiving the foreigner/stranger at least on a temporary basis ( Genesis 18-19 ), landed Israel showed some ambivalence toward foreign strangers by favorably distinguishing the sojourner, who made some allegiance to the Israelite community of faith, from the foreigner, who might represent some threat to cultic purity. For the early church, hospitality remained an important expression of lovingkindness, one that received support in the teaching of Jesus ( Matthew 25:31-46;  Luke 10:30-37;  14:16-24;  16:19-31 ).

Hospitality took several forms. Acts of hospitality included the humble and gracious reception of travelers into one's home for food, lodging, and protection ( Genesis 18:2-8;  19:1-8;  Job 31:16-23,31-32 ), permitting the alienated person to harvest the corners of one's fields ( Leviticus 19:9-10;  Deuteronomy 24:19-22;  Ruth 2:2-17 ), clothing the naked ( Isaiah 58:7;  Ezekiel 18:7,16 ), tithing food for the needy ( Deuteronomy 14:28-29;  26:1-11 ), and including the alien in religious celebrations ( Exodus 12:48-49;  Deuteronomy 16:10-14 ).

The hospitable act of the communal meal possesses great symbolic significance. In the ancient world, to share food with someone was to share life. Such a gesture of intimacy created a bond of fellowship. Hence, God's meal with the elders of Israel ( Exodus 24:1-11 ), Jesus' meals with tax collectors and sinners ( Luke 11:37;  15:1;  19:5-6 ), the Lord's Supper ( Mark 14:17-26 ), Jesus' postresurrection meals ( Luke 24:30-31,40-43;  John 21:12-13; cf.  Acts 1:4;  10:41 ), Peter's meal with Gentiles ( Acts 10:48-11:3 ), and the common meal of the early Christians ( Acts 2:42-47 ) communicated a powerful message of intimacy and unity.

The Old Testament. Israel as Guest, God as Host . Old Testament teaching identifies the Israelites as alienated people who are dependent on God's hospitality ( Psalm 39:12; see also  Hebrews 11:13 ). God graciously received the alienated Israelites and met their needs, redeeming them from Egypt and feeding and clothing them in the wilderness ( Exodus 16;  Deuteronomy 8:2-5 ), bringing them as sojourners into God's own land ( Leviticus 25:23 ), where God offered them health, long life, peace, and fertility ( Deuteronomy 11 ). In a figurative sense, table fellowship is offered during meals of peace offerings and religious feasts where part of the sacrifice is offered to God and the rest is eaten by the sacrificer or community ( Leviticus 7:11-18; 23Psalm 23:5;  Proverbs 9:1-6;  Isaiah 25:6 ). Indeed, God serves as host to humanity as the one who provides food and clothing for all ( Genesis 1:29-30;  2:9;  3:21;  Psalm 104:10-15;  136:25 ). God particularly cares for the alienated person ( Exodus 22:22-24;  Deuteronomy 10:17-18;  Psalm 145:14-16;  146:9 ).

Israel as Host . Old Testament teaching also expected the Israelites to practice hospitality and serve as hosts, treating human life with respect and dignity. Hospitality is an act of righteous, godly behavior. When the angels journeyed to Sodom and Gomorrah in search of a righteous man, only Lot and his family were set apart to be saved. Lot was deemed righteous by the fact that he alone imitated Abraham's behavior of hospitality ( Genesis 19:1-8;  18:2-8 ). Besides presenting the model of Abraham, the Old Testament specifically commanded hospitality. As Israel received the loving care of Yahweh, so Israel was to love and care for the alienated person ( Exodus 23:9;  Leviticus 19:33-34;  Deuteronomy 10:19;  Isaiah 58:6-10 ).

God as Guest . Another theme possibly provided an incentive for hospitality: God might be the guest. God or the angel of the Lord at times unexpectedly appeared in the person of the stranger ( Genesis 18:1,10;  19:1;  Judges 6:11-24;  13:2-23 ).

The New Testament. Jesus as Guest . Symbolically Jesus came as an alien figure to "tabernacle" in a world that did not recognize or receive him ( John 1:10-14 ). He continues after his resurrection to offer himself as guest ( Revelation 3:20 ). On a literal level, Jesus' itinerant ministry placed him in dependence on the hospitality of others ( Luke 9:58;  10:38 ). In his capacity as guest, Jesus bound himself to the lost, sharing table fellowship with tax collector, "sinner, " and Pharisee alike ( Mark 2:15;  Luke 14:1;  19:1-10 ). Jesus equates himself with the needy alienated person ( Matthew 25:31-46 ).

Jesus as Host . Jesus, the guest, also becomes the host who receives an alienated world. The Old Testament allusions in the feeding of the 5,000 ( Mark 6:30-44 ) reveal the identity of Jesus. Taking the role of host to the multitude, Jesus is portrayed as one like Yahweh, who fed the people in the wilderness ( Exodus 16 ); as one like the prophets of Yahweh, who fed his disciples and had food left over ( 2 Kings 4:42-44 ); as one like the coming Davidic shepherd, who would care for his flock in the wilderness ( Ezekiel 34:11-31 ). In the institution of the Lord's Supper, Jesus not only serves as host, washing the disciples' feet ( John 13:3-5 ) and directing the meal, but becomes the spiritually sustaining "meal" itself ( Mark 14:12-26; see also  John 6:30-40;  1 Corinthians 10:16-17 ). Identifying himself with the symbolic elements of the Passover meal, Jesus associated his body with the bread of affliction that was offered to all who were hungry and needy, and he associated his blood with the third cup of wine, the cup of redemption. Moreover, by halting the meal before the traditional fourth cup, Jesus anticipates his role as eschatological host, when he will drink again at the messianic banquet celebrating the consummation of the kingdom of God ( Isaiah 25:6;  Matthew 8:11;  Luke 14:15;  Revelation 19:9 ). In postresurrection appearances the disciples perceive the identity of Jesus when he takes the role of host ( Luke 24:13-35;  John 21:1-14 ).

Christians as Guests . As persons originally alienated from God, Christians are invited to respond to Jesus as host in the celebration of the Eucharist and in anticipation of the eschatological messianic feast. Those who confess Jesus as Christ become aliens and strangers in the world ( John 15:18-19;  1 Peter 1:1;  2:11 ). The audience of 1Peter apparently suffered social ostracism because of their Christian confession (4:12-16), but in turn they received divine hospitality as members of the "household of God" (4:17; 2:9-10;  Ephesians 2:19;  Philippians 3:20 ). Itinerant Christian ministers and refugees often found themselves in need of sympathetic hosts ( Romans 16:1-2,23;  1 Corinthians 16:10-11;  Titus 3:13-14;  Philippians 22;  3 John 5-8 ).

Christians as Hosts . As in the Old Testament, righteous behavior in the New Testament includes the practice of hospitality. One finds the commands to act hospitably in the context of other expressions of love ( Romans 12:9-21 ,; esp. vv. 13,20;  Hebrews 13:1-3;  1 Peter 4:8-11;  3 John 5-8 ). In a general sense, Christians now serve as co-hosts with Christ to a world consisting of those who are "excluded from the citizenship in Israel and foreigners to the covenants of the promise" ( Ephesians 2:12 ). Certainly, held up before the Christian is the model of Jesus, who serves as host to an alienated world, who commended hospitality in his teaching, and who himself is encountered as one receives the alienated person ( Matthew 10:40;  25:31-46 ).

Rodney K. Duke

See also Ethics

Bibliography . G. Downey, ATR 47 (1965): 3-15; R. K. Duke, "Toward an Understanding of Hospitality in the Old Testament"; J. H. Elliot, A Home for the Homeless: A Sociological Exegesis of 1Peter, Its Situation and Strategy  ; K. L. Gibble, Brethren Life and Thought 26 (1981): 184-88; R. B. Herron, Word and World 6 (1986): 76-84; R. Jewett, Letter to Pilgrims: A Commentary on the Epistle to the Hebrews  ; D. Kellermann, TDOT, 2:439-49; J. Koenig, New Testament Hospitality: Partnership with Strangers as Promise and Mission  ; A. J. Malherbe, Social Aspects of Early Christianity  ; B. J. Malina, Social-Scientific Criticism of the New Testament and Its Social World, pp. 171-94; J. B. Mathews, "Hospitality and the New Testament Church: An Historical and Exegetical Study"; P. Parker, The Company of Strangers: Christians and the Renewal of America's Public Life  ; F. A. Spina, The Word of the Lord Shall Go Forth: Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday, pp. 321-25; G. Staehlin, TDNT, 5:1-36; R. A. Wright, "Establishing Hospitality in the Old Testament: Testing the Tool of Linguistic Pragmatics."

Hastings' Dictionary of the Bible

HOSPITALITY . In the life of the East there are no more attractive features than those that centre in the practice of hospitality. The virtue of hospitality ranked high in the ancient Orient, and the laws regulating its observance hold undisputed sway in the desert still. The pleasing picture of the magnanimous sheik, bidding strangers welcome to his tent and to the best he owns (  Genesis 18:1-33 ), is often repeated to this hour in the Arabian wilderness. It was to Lot’s credit and advantage that he had preserved this virtue amid the corruptions of Sodom (  Genesis 19:2 ff.). To shirk an opportunity for its exercise was shameful (  Judges 19:15;   Judges 19:18 ). A man’s worth was illustrated by his princely hospitality (  Job 31:31 f.). Jesus sent forth the Twelve (  Matthew 10:9 f.), and the Seventy (  Luke 10:4 ff.), relying on the hospitality of the people. Its exercise secured His blessing; woe threatened such as refused it. The Samaritans’ churlish denial of hospitality to Jesus excited the wrath of His disciples (  Luke 9:53 ). The guest had a right to expect certain attentions (  Luke 7:44 ff.). The practice of hospitality distinguished those on the right from those on the left hand (  Matthew 25:35; cf.   Matthew 10:40 ,   John 13:20 ). It is commended by precept (  Romans 12:13;   Romans 12:20 ,   1 Timothy 3:2 etc.), and also by example (  Hebrews 13:2 ).

Hospitality was highly esteemed amongst other ancient peoples. In Egypt its practice was thought to favour the soul in the future life. By kindness to strangers the Greeks secured the approval of Zeus Xenios, their protector. For the Romans hospitality was a sacred obligation.

In its simplest aspect, hospitality is the reception of the wayfarer as an honoured guest, providing shelter and food. In the ancient, as indeed for the most part in the modern, Orient, men journey only under necessity. Travel for purposes of pleasure and education is practically unknown. Save in cities, therefore, and in trading centres along the great highways, there was little call for places of public entertainment. Villages probably always contained what is called the medâfeh properly madyafah a chamber reserved for guests, whose entertainment is a charge upon the whole community. From personal experience the present writer knows how solicitous the humblest villagers are for the comfort and well-being of their guests. If the chief man in a village be well off, he greatly adds to his prestige by a liberal display of hospitality.

In the desert, every tent, however poor its owner, offers welcome to the traveller. In the master’s absence the women receive the guests, and according to their means do the honours of the ‘house of hair.’ It is the master’s pride to be known as a generous man; any lack of civility or of kindness to a guest meets severe reprobation. In the guest’s presence he calls neither his tent, nor anything it contains, his own. During his sojourn the visitor is owner. The women bake bread; the master slays a ‘sacrifice,’ usually a lamb, kid, or sheep, which is forthwith dressed, cooked, and served with the bread. The proud son of the wilds has high ideas of his own dignity and honour; but he himself waits upon his guest, seeking to gratify with alacrity his every wish. If his visitors are of superior rank he stands by them ( Genesis 18:8 ), and in any case sits down only if they invite him. The safety and comfort of the guests are the first consideration; many place them before even the honour of wife and daughter (  Genesis 19:8 ,   Judges 19:24; cf. Lane, Mod. Egyp . 297). If a guest arrives after sunset he is entitled only to shelter, as the host might then be unable to prepare a meal creditable to himself. If food is offered, it is of the host’s goodwill (  Luke 11:5 ff.). The guest, careful of the host’s honour, will indicate that more than he requires has been provided by leaving a portion in the dish.

The open hand, as the token of a liberal heart, wins the respect and esteem of the Arabs. Leadership does not of necessity descend from father to son. Right to the position must be vindicated by wisdom, courage, dignity, and not least by generous hospitality. For the niggard in this regard there is nothing but contempt. It is a coveted distinction to be known as a ‘coffee sheik,’ one who without stint supplies his visitors with the fragrant beverage.

The Arabs are sometimes charged with want of gratitude; justly, as it seems from our point of view. But what seems ingratitude to us may be due simply to the influence of immemorial custom, in a land where the necessities of life are never sold, but held as common good, of which the traveller may of right claim a share. The ‘right of a guest’ may be taken, if not freely offered. The man who refuses covers himself with perpetual shame. The guest enjoys only his right  ; therefore no thanks mingle with his farewell.

The right, however, is limited. ‘Whoever,’ says the Prophet, ‘believes in God and the day of resurrection must respect his guest; and the time of being kind to him is one day and one night; and the period of entertaining him is three days; and if after that he does it longer, he benefits him more: but it is not right for the guest to stay in the house of his host so long as to incommode him’ (Lane, Arabian Society in the Middle Ages , 143). After three days, or, some say, three days and four hours, the host may ask if he proposes to honour him by a longer stay. The guest may wish to reach some point under protection of the tribe. If so, he is welcome to stay; only, the host may give him work to do. To remain while refusing to do this is highly dishonourable. But the guest may go to another tent at the expiry of every third day, thus renewing his ‘right,’ and sojourn with the tribe as long as is necessary.

Hospitality involves protection as well as maintenance. ‘It is a principle alike in old and new Arabia that the guest is inviolable’ (W. R. Smith, Kinship 2 , 48). That this provision applies to enemies as well as to friends shows the magnanimity of the desert law. Every stranger met in the open is assumed to be an enemy: he will owe his safety either to his own prowess or to fear that his tribe will exact vengeance if he is injured. But the stranger who enters the tent is daif Ullah , the guest whom God has sent, to be well entreated for His sake. In an enemy’s country one’s perils are over when he reaches a tent, and touches even a tent peg. A father’s murderer may find sure asylum even in the tent of his victim’s son. When he has eaten of the host’s bread, the two are at once bound as brothers for mutual help and protection. It is said that ‘there is salt between them.’ Not that literal salt is required. This is a term covering milk, and indeed food of any kind. A draught of water taken by stealth, or even against his will, from a man’s dish, serves the purpose. When protection is secured from one, the whole tribe is bound by it (W. R. Smith, RS [Note: S Religion of the Semites.] 2 76).

To understand this we must remember (1) that in Arabia all recognition of mutual rights and duties rests upon kinship. Those outside the kin may be dealt with according to each man’s inclination and ability. (2) Kinship is not exclusively a matter of birth. It may be acquired. When men eat and drink together, they renew their blood from the one source, and to that extent are partakers in the same blood. The stranger eating with a clansman becomes ‘kinsman’ to all the members of the clan, as regards ‘the fundamental rights and duties that turn on the sanctity of kindred blood’ (Wellhausen, Reste Arab. [Note: Arabic.] Heid . 119f.; W. R. Smith, RS [Note: S Religion of the Semites.] 2 273 n. [Note: . note.] ). This sanctity may be traced to the ancient belief that the clan god shared its life, and when an animal was slain for food took part in the common meal. The clan’s friends were therefore the god’s friends, whom to injure was to outrage the deity. That the slaughter of the victim was a religions act involving the whole kin is borne out ( a ) by the fact that when an animal is slain all have an undisputed right to come to the feast; ( b ) by the name dhabîhah , ‘sacrifice,’ still applied to it. The present writer was once entertained in the camp of a rather wild and unkempt tribe. His attendants supped with the crowd. Fearing this might not be agreeable to a European, the chief’s son, who presided in his father’s absence, with innate Arab courtesy, asked him to cup with him in the sheik’s tent. Bringing in a portion of the flesh, the youth repeatedly remarked, as if for the stranger’s re-assurance, edh-dhabîhah wâhideh , ‘the slaughtering sacrifice is one’; i.e. the tribesmen and he ate from the same victim.

The bond thus formed was temporary, holding good for 36 hours after parting. By frequent renewal, however, it might become permanent. ‘There was a sworn alliance between the Lihyân and the Mostalic: they were wont to eat and drink together’ ( RS [Note: S Religion of the Semites.] 2 270 f.). A man may declare himself the dakhîl from dakhala , ‘to enter,’ i.e. to claim protection of a powerful man, and thus pass under shelter of his name even before his tent is reached. Whoever should injure him then would have to reckon with the man whose name he had invoked. The rights of sanctuary associated with temples, and until recently with certain churches, originated in an appeal to the hospitality of the local deity. The refugee’s safety depended on the respect paid to the god. Joab would have been safe had he not outlawed himself in this regard (  1 Kings 2:31 ff.). Jael’s dastard deed could be approved only in the heat of patriotic fanaticism (  Judges 4:17;   Judges 5:24 ).

In OT times it can hardly be said that inns in the later sense existed. The ordinary traveller was provided for by the laws of hospitality. The mâtôn of   Genesis 42:27 etc. was probably nothing more than a place where caravans were accustomed to halt and pass the night. A building of some kind may be intended by the ‘lodge of wayfaring men’ in the wilderness (  Jeremiah 9:2 ). For gçrûth (  Jeremiah 41:17 ) we should probably read gidrôth , ‘folds’ (cf. Jos. [Note: Josephus.] Ant . X. ix. 5). Great changes were wrought by Greek and Roman influence, and there can be no doubt that in NT times, especially in the larger centres of population, inns were numerous and well appointed. The name pandocheion = Arab. [Note: Arabic.] funduq , shows that the inn was a foreign importation. Those on the highways would in some respects resemble the khâns of modern times, and the buildings that stood for centuries on the great lines of caravan traffic, before the sea became the highway of commerce. These were places of strength, as well as of entertainment for man and beast. Such was probably the inn of the Good Samaritan (  Luke 10:34 ), identified with Khân Hadrûr , on the road to Jericho. The inns would be frequented by men of all nationalities and of all characters. Rabbinical references show that their reputation was not high. It was natural that Christians should, for their own safety, avoid the inn, and practise hospitality among themselves (  1 Peter 4:9 etc.).

In  Luke 2:7 ‘inn’ ( katatuma ) probably means, as it does in   Mark 14:14 and   Luke 22:11 , the guest-chamber in a private house. Such guest-chambers were open freely to Jews visiting Jerusalem at the great feasts ( Aboth R. Nathan , cap. 34). It is reasonable to suppose that they would be equally open on an occasion like the registration, requiring the presence of such numbers. If Joseph and Mary, arriving late, found the hoped-for guest-chamber already occupied, they might have no resort but the khân , where, in the animal’s quarters, Jesus was born.

In modern Palestine hotels are found only at important places on the most popular routes of travel.

W. Ewing.

Charles Buck Theological Dictionary

Kindness exercised in the entertainment of strangers. This virtue, we find, is explicitly commanded by, and makes a part of the morality of the New Testament. Indeed, that religion which breathes nothing but charity, and whose tendency is to expand the heart, and call forth the benevolent exertions of mankind, must evidently embrace this practice.

If it be asked, of whom is this required? it is answered, that the principle is required of all, though the duty itself can only be practised by those whose circumstances will admit of it. Dr. Stennet, in his discourse on this subject (Domestic Duties, ser. 10, ) justly observes, "that hospitality is a species of charity to which every one is not competent. But the temper from which it proceeds, I mean a humane, generous, benevolent temper, that ought to prevail in every breast. Some are miserably poor, and it is not to be expected that their doors should be thrown open to entertain strangers; yet the cottage of a peasant may exhibit noble specimens of hospitality. Here distress has often met with pity, and the persecuted an asylum. Nor is there a man who has a house to sleep in, but may be benevolent to strangers.

But there are persons of certain characters and stations, who are more especially obliged to it: as particularly magistrates and others in civil offices, who would forfeit the esteem of the public, and greatly injure their usefulness, were they not to observe the rites of hospitality. Ministers also, and such Christians as are qualified by their particular offices in the church, and their affluent circumstances, may be eminently useful in this way. The two grand virtues which ought to be studied by every one, in order that he may have it in his power to be hospitable, are, industry and economy. But it may be asked again, to whom is this duty to be practised? The answer is, to strangers: but here it is necessary to observe, that the term strangers hath two acceptations. It is to be understood of travellers, or persons who come from a distance, and with whom we have little or no acquaintance; and more generally of all who are not of our house strangers, as opposed to domestics.

Hospitality is especially to be practised to the poor: they who have no houses of their own, or possess few of the conveniences of life, should occasionally be invited to our houses, and refreshed at our tables,  Luke 14:1-35 . Hospitality also may be practised to those who are of the same character and of the same community with ourselves. As to the various offices of hospitality, and the manner in which they should be rendered, it must be observed, that the entertainments should be plentiful, frugal, and cordial.  Genesis 18:6;  Genesis 18:8 .  John 12:3 .  Luke 15:17 . The obligations to this duty arise from the fitness and reasonableness of it; it brings its own reward,  Acts 20:35 . It is expressly commanded by God,  Leviticus 25:35;  Leviticus 25:38 .  Luke 15:19;  Luke 14:13-14 .  Romans 12:1-21 :   Hebrews 13:1-2 .  1 Peter 4:9 . We have many striking examples of hospitality on divine record: Abraham,  Genesis 18:1;  Genesis 18:8 . Lot,  Genesis 19:1;  Genesis 19:3 .  Job 31:17;  Job 31:22 . Shunamite,  2 Kings 4:1-44 . The hospitable man mentioned in  Judges 19:16;  Judges 19:21 . David,  2 Samuel 6:19 . Obadiah,  1 Kings 18:1-46 . Nehemiah,  Nehemiah 5:17-18 . Martha,  Luke 10:38 . Mary,  Matthew 26:6;  Matthew 26:13 . The primitive Christians,  Acts 2:45-46 . Priscilla and Aquila,  Acts 18:26 . Lydia,  Acts 16:15 , &c. &c. Lastly, what should have a powerful effect on our minds, is the consideration of divine hospitality.

God is good to all, and his tender mercies are over all his works. His sun shines and his rain fall on the evil as well as the good. His very enemies share of his bounty. He gives liberally to all men, and upbraids not; but especially we should remember the exceeding riches of his grace, in his kindness towards us through Christ Jesus. Let us lay all these considerations together, and then ask ourselves whether we can find it in our hearts to be selfish, parsimonious, and inhospitable?"

American Tract Society Bible Dictionary

Is regarded by all oriental nations as one of the highest virtues. The following notices by modern travellers serve to illustrate very striking many passages of Scripture. Thus De la Roque says, "We did not arrive at the foot of the mountain till after sunset, and it was almost night when we entered the plain; but as it was full of villages, mostly inhabited by Maronites, we entered into the first we came to, to pass the night there. It was the priest of the place who wished to receive us; he gave us a supper under the trees before his little dwelling. As we were at the table, there came by a stranger, wearing a whit turban, who after have saluted the company, sat himself down to the table without ceremony, ate with us during some time, and then went away, repeating several times the name of God. They told us it was some traveller who no doubt stood in need of refreshment, and who had profited by the opportunity, according to the custom of the East, which is to exercise hospitality at all times and towards all persons." This reminds us of the guests of Abraham,  Genesis 18:1-33 , of the conduct of Job,  Job 31:17 , and of the frankness with which the apostles of Christ were to enter into a man's house after a salutation, and there to continue "eating and drinking such things as were set before them,"  Luke 10:7 . The universal prevalence of such customs, and of the spirit of hospitality, may help to explain the indignation of James and John against certain rude Samaritans,  Luke 9:52-56 , and also the stern retribution exacted for the crime of the men of Gibeah,  Judges 19:1;  20:48 .

Says Niebuhr, "the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than their ancestors did. When the Arabs are at table, they invite those who happen to come, to eat with them, whether they are Christians or Mohammedas, gentle or simple. In the caravans, I have often seen with pleasure a mule-driver press those who passed to partake of his repast; and though the majority politely excused themselves, he gave, with an air of satisfaction, to those who would accept of it, a portion of his little meal of bread and dates; and I was not a little surprised when I saw, in Turkey, rich Turks withdraw themselves into corners, to avoid inviting those who might otherwise have sat at table with them."

We ought to notice here also the obligations understood to be contracted by the intercourse of the table. Niebuhr says, "When a Bedaween sheik eats bread with strangers, they may trust his fidelity and depend on his protection. A traveller will always do well therefore to take an early opportunity of securing the friendship of his guide by a meal." This brings to recollection the complaint of the psalmist,  Psalm 41:9 , penetrated with the deep ingratitude of one whom he describes as having been his own familiar friend, in whom he trusted, "who did eat of my bread, even he hath lifted up his heel against me."

Beautiful pictures of primitive hospitality may be found in  Genesis 18:1-19:38   Exodus 2:20   Judges 13:15   19:1-9 . The incidents of the first two narratives may have suggested the legends of the Greeks and Romans, which represent their gods as sometimes coming to them disguised as travellers, in order to test their hospitality, etc.,  Hebrews 13:2 .

The primitive Christians considered one principal part of their duty to consist in showing hospitality to strangers,  Romans 12:13   1 Timothy 5:10; remembering that our Savior had said, whoever received those belonging to him, received himself; and that whatever was given to such a one, though but a cup of cold water, should not lose it reward,  Matthew 10:40-42   25:34-45 . They were, in fact, so ready in discharging this duty, that the very heathen admired them for it. They were hospitable to all strangers, but especially to those of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured them a favorable reception wherever the name of Jesus Christ was known. Indeed, some supposed that the two minor epistles of John may be such letters of communion and recommendation.

Holman Bible Dictionary

Hospitality probably grew out of the needs of nomadic life. Since public inns were rare, a traveler had to depend on the kindness of others and had a right to expect it. This practice was extended to every sojourner, even a runaway slave ( Deuteronomy 23:16-17 ) or one's arch enemy.

Hospitality was regarded as a sacred obligation by the ancient Greeks and Romans, one that was approved by Zeus, the god and protector of strangers. The Egyptians claimed it as a meritorious deed in life. For the Bedouins, it was an expression of righteousness. The word is not used in the Old Testament, but its elements are recognizable: Abraham and the three visitors ( Genesis 18:1-8 ), Lot and the two angels ( Genesis 19:1-8 ), Abraham's servant at Nahor ( Genesis 24:17-33 ), Reuel and Moses ( Exodus 2:20 ), Manoah and the angel ( Judges 13:15 ), Elijah and the widow of Zarephath ( 1 Kings 17:10-11 ), and Elisha and the Shunammite woman ( 2 Kings 4:8-11 ).

The Pentateuch contains specific commands for the Israelites to love the strangers as themselves ( Leviticus 19:33-34;  Deuteronomy 10:18-19 ), and to look after their welfare ( Deuteronomy 24:17-22 ). The reason for practicing hospitality was that the Israelites themselves were once strangers in the land of Egypt. Some acts of hospitality were rewarded, the most notable of which was Rahab's ( Joshua 6:22-25;  Hebrews 11:31;  James 2:25 ). Breaches of hospitality were condemned and punished, such as those of Sodom ( Genesis 19:1-11 ) and Gibeah ( Judges 19:10-25 ). The only exception was Jael who was praised for killing Sisera ( Judges 4:18-24 ).

Hospitality seemed to form the background of many details in the life of Jesus and the early church ( Matthew 8:20;  Luke 7:36;  Luke 9:2-5;  Luke 10:4-11 ). It was to be a characteristic of bishops and widows ( 1 Timothy 3:2;  1 Timothy 5:10;  Titus 1:8 ) and a duty of Christians ( Romans 12:13;  1 Peter 4:9 ). It was a

natural expression of brotherly love ( Hebrews 13:1-2;  1 Peter 4:8-9 ) and a necessary tool of evangelism. Furthermore, one might even entertain angels or the Lord unawares ( Hebrews 13:2;  Matthew 25:31-46 ). Both the Didache, which contained early Christian instructions, and rabbinic literature provided guidelines for guests' behavior and their duration of stay. Guests were enjoined to act appropriately, to observe the rules of etiquette, and to avoid presuming upon their hosts. See Sojourner; Strangers.

Lai Ling Elizabeth Ngan

Hastings' Dictionary of the New Testament

HOSPITALITY. —This marked Oriental virtue prevailed in Palestine in Christ’s day. Our Lord assumes its exercise, rather than directly enjoins it. His Apostles, later, however, prescribed hospitality as a reflexion of the Christ spirit ( Romans 12:13,  1 Timothy 3:2,  Titus 1:8,  Hebrews 13:2;  1 Peter 4:9), even towards an enemy ( Romans 12:20). Because of the widespread prevalence of hospitality, inns (wh. see) were comparatively few; and even in khans or places of lodgment for strangers there were unfurnished rooms which were at the disposal of travellers, without cost. The innkeeper or host usually received remuneration for such extra service as the stranger might require, as in a case like that of the wounded man cared for at the Samaritan’s expense ( Luke 10:35). Since Jesus Himself ‘had not where to lay his head’ ( Matthew 8:20), He depended much upon the hospitality of the friendly disposed, as of Andrew and Peter at Capernaum ( Matthew 8:14), and of Mary, Martha, and Lazarus at Bethany ( John 11:1-5); and frequently accepted the hospitality of house-holders ( Matthew 26:6,  Luke 5:29;  Luke 7:36 ff;  Luke 19:5). On occasions of the great feasts at Jerusalem, guest-chambers were freely put at the disposal of visiting worshippers ( Mark 14:14). When the Master sent out the Seventy, they were to take no purse, but to rely upon the hospitality of the people of the towns into which they might go ( Luke 10:4 ff.); a blessing being left with the hospitable ( Luke 10:6), while a woe is pronounced upon the inhospitable city ( Luke 10:10-12). Christ said of His messengers that those who received them were in truth receiving Him ( John 13:20). So incensed were two of His disciples at being refused entertainment in a Samaritan village, that they would have called down fire from heaven to destroy the people. But this spirit Jesus rebuked ( Luke 9:52-56). The spirit of hospitality was manifested in giving not only lodging and food, but also water for the feet ( Luke 7:44, cf.  John 13:5); a servant usually unloosing and taking charge of the sandals ( Luke 3:16). Sometimes a kiss characterized the hospitable reception ( Luke 7:45).

The emphasis that Jesus laid upon the virtue of hospitality may be discovered in His description of the Last Judgment, in which the righteous are commended because ‘I was a stranger and ye took me in’ ( Matthew 25:35). See also art. Inn.

Literature.—Thomson, L B [Note: The Land and the Book.] , passim  ; Edersheim, Sketches of Jewish Social Life  ; Trumbull, Oriental Social Life  ; Hasting's Dictionary of the Bible , s.v .

E. B. Pollard.

Watson's Biblical & Theological Dictionary

Instances of ancient hospitality occur frequently in the Old Testament. So in the case of Abraham, Genesis xviii, where he invites the angels who appeared in the form of men to rest and refreshment, "And he stood by them under the tree, and they did eat." "Nothing is more common in India," says Mr. Ward, "than to see travellers and guests eating under the shade of trees. Even feasts are never held in houses. The house of a Hindoo serves for the purposes of sleeping and cooking, and of shutting up the women; but is never considered as a sitting or a dining room." "On my return to the boat," says Belzony, "I found the aga and all his retinue seated on a mat, under a cluster of palm trees, close to the water. The sun was then setting, and the shades of the western mountains had reached across the Nile, and covered the town. It is at this time the people recreate themselves in various scattered groups, drinking coffee, smoking their pipes, and talking of camels, horses, asses, dhourra, caravans, or boats." "The aga having prepared a dinner for me," says Mr. Light, "invited several of the natives to sit down. Water was brought in a skin by an attendant, to wash our hands. Two fowls roasted were served up on wheaten cakes, in a wooden bowl, covered with a small mat, and a number of the same cakes in another: in the centre of these were liquid butter, and preserved dates. These were divided, broken up, and mixed together by some of the party, while others pulled the fowls to pieces: which done, the party began to eat as fast as they could: getting up, one after the other, as soon as their hunger was satisfied." "Hospitality to travellers," says Mr. Forbes, "prevails throughout Guzerat: a person of any consideration passing through the province is presented, at the entrance of a village, with fruit, milk, butter, fire wood, and earthen pots for cookery; the women and children offer him wreaths of flowers. Small bowers are constructed on convenient spots, at a distance from a well or lake, where a person is maintained by the nearest villages, to take care of the water jars, and supply all travellers gratis. There are particular villages, where the inhabitants compel all travellers to accept of one day's provisions: whether they be many or few, rich or poor, European or native, they must not refuse the offered bounty."

"So when angelic forms to Syria sent

Sat in the cedar shade, by Abraham's tent, A spacious bowl th' admiring patriarch fills

With dulcet water from the scanty rills;

Sweet fruits and kernels gathers from his hoard, With milk and butter piles the plenteous board; While on the heated hearth his consort bakes Fine flour well kneaded in unleavened cakes,

The guests ethereal quaff the lucid flood, Smile on their hosts, and taste terrestrial food;

And while from seraph lips sweet converse spring, They lave their feet, and close their silver wings. DARWIN.

Bridgeway Bible Dictionary

Most people in Bible times recognized that they had a responsibility to practise hospitality. The custom was to welcome both friends and strangers and to give them food, water and other provisions to make them comfortable ( Genesis 18:1-8;  Genesis 24:32;  Exodus 2:20;  Deuteronomy 10:18-19;  Deuteronomy 23:4;  Judges 13:15;  Judges 19:16-21;  2 Kings 4:8;  Job 31:32;  Luke 7:44-45;  Acts 9:43;  Acts 16:15). A mark of special honour was to wash the guest’s feet or to anoint the head with oil ( Psalms 23:5;  Luke 7:37-38;  Luke 7:44-46). Hosts were responsible to protect all those who stayed with them ( Genesis 19:1-11;  Judges 19:22-23).

God’s people must be ready always to practise hospitality to those in need, whether close friends or people they have never seen before. And they must do so without expecting anything in return. Those who fail in this matter are in danger of God’s chastisement ( Isaiah 58:7;  Matthew 25:31-46;  Luke 14:12-14;  Romans 12:13;  Galatians 6:10;  Hebrews 13:2;  1 Peter 4:9). Church leaders in particular should be an example to the rest of the church by their hospitality ( 1 Timothy 3:2;  3 John 1:5-6). If Christians have not practised generous hospitality to others, they are in no position to call upon the church for financial support when they themselves are in need ( 1 Timothy 5:9-10).

Christians have a special duty to give hospitality to travelling preachers and teachers of God’s Word ( Romans 16:23;  1 Corinthians 9:4-5;  Titus 3:13-14; Philem 22;  3 John 1:5-8). They should give no hospitality at all to those who are false teachers ( 2 John 1:9-11).

Smith's 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. Compare  Exodus 2:20;  Judges 13:15;  Judges 19:17;  Judges 19:20-21.

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, compare  1 Timothy 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; compare  1 Timothy 3:2.

The practice of the early Christians was in accord with these precepts. They held 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.

Hawker's Poor Man's Concordance And Dictionary

The apostles strongly recommended this virtue to the church. "Use hospitality one to another without grudging," saith Peter, ( 1 Peter 4:9) And Paul begged the Hebrews," ( Hebrews 13:2) not to be forgetful"to entertain strangers, for thereby, he said, some had entertained angels unawares? alluding very probably, to the case of Abraham and Lot, as related  Genesis 18:3 and  Genesis 19:2. And Moses commanded the same gracious conduct, upon another account: "Love ye the stranger, for ye were strangers in the land of Egypt." ( Deuteronomy 10:19) But how infinitely higher are the motives enforced in the consideration, that Jesus, the heavenly stranger, came to visit us in our ruined state, and so journeyed among us as a wayfaring man for a little space, that we might dwell with him for ever! And how blessed also, on the other hand, is the consideration, that when this divine Samaritan, as a stranger, passed by, and saw our whole nature robbed and plundered by the great enemy of souls, he took us up, and brought us to the inn of his church and ordinances, and hath there commanded us to be well taken care of until his second coming, when he will recompense every minute act of kindness shewn us for his sake! Such views of Jesus enforce hospitality indeed, in the highest extent, and compel by a motive of the most persuasive nature. The "cup of cold water" given in the name and for the sake of a disciple, cannot be given unnoticed, neither pass unrewarded. Jesus hath already left it upon record, what he will say in that day when he cometh to be glorified in his saints, and to be admired in all that believe me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me."And when the conscious sense of the littleness of services, and the unworthiness of the doer, shall make the souls of Christ's people exclaim,"Lord, when saw we thee a stranger, and took thee in; or naked, and clothed thee; or when saw we thee sick, or in prison, and came unto thee? The Lord Jesus will graciously explain the seeming impossibility in manifesting, before a congregated world, the oneness between himself and his redeemed. "Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." ( Matthew 25:34-40)

Vine's Expository Dictionary of NT Words

A — 1: φιλοξενία (Strong'S #5381 — Noun Feminine — philoxenia — fil-on-ex-ee'-ah )

"love of strangers" (philos, "loving," xenos, "a stranger"), is used in  Romans 12:13;  Hebrews 13:2 , lit. "(be not forgetful of) hospitality." See Entertain , Note.

B — 1: φιλόξενος (Strong'S #5382 — Adjective — philoxenos — fil-ox'-en-os )

"hospitable," occurs in  1 Timothy 3:2;  Titus 1:8;  1 Peter 4:9 .

 1 Timothy 5:10Stranger

Fausset's Bible Dictionary

The law as to strangers and the poor encouraged it ( Leviticus 19:33-34;  Leviticus 25:14-15;  Leviticus 25:23, etc.;  Deuteronomy 15:7). Exemplified in Abraham, Genesis 18; Lot, Genesis 19; Reuel,  Exodus 2:20; Manoah,  Judges 13:15; the old man of Gibeah (its inhospitality is instanced as a sign of how lost to all right feeling its people were),  Judges 19:17-21. The Lord Jesus illustrates it in the good Samaritan, promises to reward it, and regards its exercise toward His disciples as being towards Himself, and will count it as one proof of the love whose crowning joy shall be the invitation, "Come ye blessed of My Father," etc. ( Luke 10:30-37;  Matthew 10:42;  Matthew 25:43). The apostles urge the duty ( Romans 12:13;  1 Timothy 5:10;  1 Timothy 3:2;  Titus 1:8;  Hebrews 13:2;  1 Peter 4:9).

Morrish Bible Dictionary

This was a striking feature of oriental life, as seen practised by Abraham in  Genesis 18:2-8 , and it continues in these days to a partial extent. It is enforced in the N.T. as a duty among Christians.  Romans 12:13;  1 Timothy 3:2;  Titus 1:8;  1 Peter 4:9 . The fact is mentioned that by exercising hospitality "some have entertained angels unawares."  Hebrews 13:2 .

King James Dictionary

HOSPITAL'ITY, n. L. hospitalitas. The act or practice of receiving and entertaining strangers or guests without reward, or with kind and generous liberality.

A bishop--must be given to hospitality.  1 Timothy 3

Hospitality I have found as universal as the face of man.

Webster's Dictionary

(n.) The act or practice of one who is hospitable; reception and entertainment of strangers or guests without reward, or with kind and generous liberality.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(φιλοξενία ). The practice of receiving strangers into one's house and giving them suitable entertainment may be traced back to the early origin of human society. It was practiced, as it still is, among the least cultivated nations (Diod. Sic. 5:28, 34; Caesar, Bell. Gall. 6, 23; Tacit. Germ. 21). It was not less observed, in the early periods of their history, among the (greeks and Romans. With the Greeks, hospitality (ξενια ) was under the immediate protection of religion. Jupiter bore a name (Ξένιος) signifying that its rights were under his guardianship. In the Odyssey (6, 206) we are told expressly that all guests and poor people are special objects of care to the gods. There were, both in Greece and Italy, two kinds of hospitality, the one private, the other public (see Smith's Dict. of Class. Antiq. s.v. Hospitium). The first existed between individual, the second was cultivated by one state towards another. Hence arose a new kind of social relation: between those who had exercised and partaken of the rites of hospitality an intimate friendship ensued, which was called into play whenever the individuals might afterwards chance to meet, and the right, duties, and advantages of which passed from father to son, and were deservedly held in the highest estimation (Potter's. Greek Antiquities, 2, 722 sq.).

But, though not peculiarly Oriental, hospitality has nowhere been earlier or more fully practiced than in the East. It is still honorably observed among the Arabs, especially at the present day. (See Niebuhr, Arabia, p. 46; Burckhardt, 1, 331, 459; 2:651, 739; Jaubert, Trav. p. 43; Russel's Aleppo, 1, 328; Buckingham's Mesopot. p. 23; Robinson's Researches, 2, 331, 335, 603; Prokesch, Ermin. 2:245; Harmer, 2, 114; Schultens, Excerpt. p. 408, 424, 454, 462; Layard's Nineveh, 2nd ser. p. 317 sq.; Hackett's Ill. of Script. p. 64 sq.) An Arab, on arriving at a village, dismounts at the house of some one who is known to him, saying to the master, "I am your guest." On this the host receives the traveler, and performs his duties, that is, he sets before his guest his supper, consisting of bread, milk, and borgul, and if he is rich and generous, he also takes the necessary care of his horse or beast of burden. Should the traveler be unacquainted with any person, he alights at any house, as it may happen, fastens his horse to the same, and proceeds to smoke his pipe until the master bids him welcome, and offers him his evening meal. In the morning the traveler pursues his journey, making no other return than "God be with you" (good-by) (Niebuhr, Reis. 2:431,462; D'Arvieux, 3:152; Burckhardt 1, 69; Rosenmü ller, Morgenl. 6, 82, 257). The early existence and long continuance of this amiable practice in Oriental countries are owing to the fact of their presenting that condition of things which necessitates and calls forth hospitality. When population is thinly scattered over a great extent of country, and traveling is comparatively infrequent, inns or places of public accommodation are not found; yet the traveler needs shelter, perhaps succor and support. Pity prompts the dweller in a house or tent to open his door to the tired wayfarer, the rather because its master has had, and is likely again to have, need of similar kindness. The duty has its immediate pleasures and advantages, for the traveler comes full of news-false, true, wonderful; and it is by no means onerous, since visits from wayfarers are not very frequent, nor are the needful hospitalities costly. In later periods, when population had greatly increased, the establishment of inns (caravanserais) diminished, but did by no means abolish the practice (Josephus, Ant. 5:1, 2;  Luke 10:34).

Accordingly, we find hospitality practiced and held in the highest estimation at the earliest periods in which the Bible speaks of human society ( Genesis 18:3;  Genesis 19:2;  Genesis 24:25;  Exodus 2:20;  Judges 19:16). Express provision for its exercise is made in the Mosaic law. ( Leviticus 19:33; Dent. 14:29). In the New Testament also its observance is enjoined, though in the period to which its books refer the nature and extent of hospitality would be changed with the change that society had undergone ( 1 Peter 4:9;  1 Timothy 3:2; Titus 1, 8;  1 Timothy 5:10;  Romans 12:13;  Hebrews 13:2). The reason assigned in this last passage (see Pfaff, Diss. de Hospitalitate, ad loc., Tü bing. 1752), "for thereby some have entertained angels unawares," is illustrated in the instances of Abraham and Lot ( Genesis 18:1-16;  Genesis 19:1-3); nor is it without a parallel in classical literature; for the religious feeling which in Greece was connected with the exercise of hospitality was strengthened by the belief that the traveler might be some god in disguise (Homer, Odyss. 17, 484). The disposition which generally prevailed in favor of the practice was enhanced by the fear lest those who neglected its rites should, after the example of impious men, be subjected by the divine wrath to frightful punishments (Lelian, Animalia, 11, 19). Even the Jews, in "the latter days," laid very great stress on the obligation: the rewards of Paradise, their doctors declared, were his who spontaneously exercised hospitality (Schö ttgen, Hor. Heb. 1, 220; Kype, Observ. Sacr. 1, 129).

The guest, whoever he might be, was, on his appearing, invited into the house or tent ( Genesis 19:2;  Exodus 2:20;  Judges 13:15;  Judges 19:21). Courtesy dictated that no improper questions should be put to him, and some days elapsed before the name of the stranger was asked, or what object he had in view in his journey ( Genesis 24:33; Odyss. 1, 123; 3, 69; Iliad, 6, 175; 9, 222; Diod. Sic. 5, 28). As soon as he arrived he was furnished with water to wash his feet ( Genesis 18:4;  Genesis 19:2;  1 Timothy 5:10; Odyss. 4, 49; 17, 88; 6, 215); received a supply of needful food for himself and his beast ( Genesis 18:5;  Genesis 19:3;  Genesis 24:25;  Exodus 2:20;  Judges 19:20; Odyss. 3, 464), and enjoyed courtesy and protection from his host ( Genesis 19:5;  Joshua 2:2;  Judges 19:23). (See Covenant Of Salt).

The case of Sisera, decoyed and slain by Jael ( Judges 4:18 sq.), was a gross infraction of the rights and duties of hospitality. On his departure the traveler was not allowed to go alone or empty-handed ( Judges 19:5; Waginseil, Ad Sot. p. 1020, 1030; Zorn, Ad Hecat. Abder. 22; Iliad, 6, 217). This courtesy to guests even in some Arab tribes goes the length (comp.  Genesis 21:8;  Judges 19:24) of sacrificing the chastity of the females of the family for their gratification (Lane, Modern Eg. 1, 443; Burckhardt, Notes On The Bedouins, 1, 179). As the free practice of hospitality was held right and honorable, so the neglect of it was considered discreditable ( Job 31:32; Odyss. 14, 56); and any interference with the comfort and protection which the host afforded was treated as a wicked outrage ( Genesis 19:4 sq.). Though the practice of hospitality was general, and its rites rarely violated, yet national or local enmities did not fail sometimes to interfere; and accordingly travelers avoided those places in which they had reason to expect an unfriendly reception (compare  Judges 19:12). The quarrel which arose between the Jews and Samaritans after the Babylonian captivity destroyed the relations of hospitality between them.

Regarding each other as heretics, they sacrificed every better feeling (see  John 4:9). It was only in the greatest extremity that the Jews would partake of Samaritan food (Lightfoot, p. 993); and they were accustomed, in consequence of their religious and political hatred, to avoid passing through Samaria in journeying from one extremity of the land to the other. The animosity of the Samaritans towards the Jews appears to have been somewhat less bitter; but they showed an adverse feeling towards those persons who, in going up to the annual feast at Jerusalem, had to pass through their country ( Luke 9:53). At the great national festivals, hospitality was liberally practiced as long as the state retained its identity. On these festive occasions no inhabitant of Jerusalem considered his house his own; every home swarmed with strangers; yet this unbounded hospitality could not find accommodation in the houses for all who stood in need of it, and a large proportion of visitors had to be content with such shelter as tents could afford (Helon, Pilgrim. 1, 228 sq.). The primitive Christians considered one principal part of their duty to consist in showing hospitality to strangers ( 1 Peter 4:9;  1 Timothy 3:2;.  Titus 1:8; compare Acts 2:44; 6:32, 35). They were, in fact, so ready in discharging this duty that the very heathen admired them for it. They were hospitable to all strangers, but especially to those of the household of faith (see Ambrose, De Abrahamo, 5; De Offic. 2, 21; 3:7; Augustine, Epist. 38, n. 2; Tertullian, Apologet. 39). Even Lucian praises them in this respect (De Morte Peregrin. 2, p. 766). Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured for them a favorable reception wherever the name of Jesus Christ was known. Calmet is of opinion that the two minor epistles of John may be such letters of communion and recommendation. (On the general subject, see Unger, De ξενοδοκί 5 ejusque ritu untiquo, in his Annal. De Cingulis, p. 311 sq.; Stuck, Antiq. Conviv. 1, 27; De Wette, Lehrbuch Der Archä Ologie; Scholz, Handb. Der Bibl. Archä Ologie; Deyling, Observ. 1, 118 sq.; Jahn, Archä Ologie, I, 2:227 sq.; Kü ster, Erlä Uterung, § 202 sq.; Laurent, in Gronov. Thesaurus, 9, 194 sq.; Otho, Lex. Rabb. 283.) (See Caravan); (See Entertainment); (See Guest).

Kitto's Popular Cyclopedia of Biblial Literature

The practice of receiving strangers into one's house and giving them suitable entertainment, may be traced back to the early origin of human society. It is not, however, confined to any age or to any country, but has been observed in all parts of the globe wherever circumstances have been such as to render it desirable—thus affording one among many instances of the readiness with which human nature, in its moral as well as in its physical properties, adapts itself to every varying condition. Hospitality is therefore not a peculiarly Oriental virtue. It was practiced, as it still is, among the least cultivated nations. It was not less observed, in the early periods of their history, among the Greeks and Romans. With the Greeks, hospitality was under the immediate protection of religion. Jupiter bore a name signifying that its rights were under his guardianship. In the Odyssey we are told expressly that all guests and poor people are special objects of care to the gods. There were both in Greece and Italy two kinds of hospitality, the one private, the other public. The first existed between individuals, the second was cultivated by one state towards another. Hence arose a new kind of social relation: between those who had exercised and partaken of the rites of hospitality an intimate friendship ensued—a species of freemasonry, which was called into play wherever the individuals might afterwards chance to meet, and the right, duties, and advantages of which passed from father to son, and were deservedly held in the highest estimation.

But though not peculiarly Oriental, hospitality has nowhere been more early or more fully practiced than in the East. It is still honorably observed among the Arabs, especially at the present day. An Arab, on arriving at a village, dismounts at the house of someone who is known to him, saying to the master, 'I am your guest.' On this the host receives the traveler, and performs his duties, that is, he sets before his guest his supper, consisting of bread, milk, and bulgur, and, if he is rich and generous, he also takes the necessary care of his horse or beast of burden. Should the traveler be unacquainted with any person, he alights at any house, as it may happen, fastens his horse to the same, and proceeds to smoke his pipe until the master bids him welcome, and offers him his evening meal. In the morning the traveler pursues his journey, making no other return than 'God be with you' (good bye).

We find hospitality practiced and held in the highest estimation at the earliest periods in which the Bible speaks of human society (;;;; ). Express provision for its exercise is made in the Mosaic law . In the New Testament also its observance is enjoined, though in the period to which its books refer the nature and extent of hospitality would be changed with the change that society had undergone (;;;;; ). The disposition which generally prevailed in favor of the practice was enhanced by the fear lest those who neglected its rites should, after the example of impious men, be subjected by the divine wrath to frightful punishments. Even the Jews, in 'the latter days,' laid very great stress on the obligation: the rewards of Paradise, their doctors declared, were his who spontaneously exercised hospitality.

The guest, whoever he might be, was on his appearing invited into the house or tent . Courtesy dictated that no improper questions should be put to him, and some days elapsed before the name of the stranger was asked, or what object he had in view in his journey . As soon as he arrived he was furnished with water to wash his feet (;; ); received a supply of needful food for himself and beast (;;;; ); and enjoyed courtesy and protection from his host (;; ). The case of Sisera, decoyed and slain by Jael (, sq.), was a gross infraction of the rights and duties of hospitality. On his departure the traveler was not allowed to go alone or empty-handed . As the free practice of hospitality was held right and honorable, so the neglect of it was considered discreditable (; Odyss. xiv. 56); and any interference with the comfort and protection which the host afforded, was treated as a wicked outrage ( sq.). Though the practice of hospitality was general, and its rites rarely violated, yet national or local enmities did not fail sometimes to interfere; and accordingly travelers avoided those places in which they had reason to expect an unfriendly reception. So in , the 'certain Levite' spoken of said, 'We will not turn aside hither into the city of a stranger, that is not of the children of Israel.' The quarrel which arose between the Jews and Samaritans after the Babylonish captivity destroyed the relations of hospitality between them. Regarding each other as heretics, they sacrificed every better feeling. It was only in the greatest extremity that the Jews would partake of Samaritan food, and they were accustomed, in consequence of their religious and political hatred, to avoid passing through Samaria in journeying from one extremity of the land to the other. The animosity of the Samaritans towards the Jews appears to have been somewhat less bitter; but they showed an adverse feeling towards those persons who, in going up to the annual feast at Jerusalem, had to pass through their country . At the great national festivals hospitality was liberally practiced so long as the state retained its identity. On these festive occasions no inhabitant of Jerusalem considered his house his own; every home swarmed with strangers; yet this unbounded hospitality could not find accommodation in the houses for all who stood in need of it, and a large proportion of visitors had to be content with such shelter as tents could afford.