HOSPITALITY
IN THE GOSPEL OF
LUKE
‘For all who exalt themselves will be humbled, and
those who humble themselves will be exalted.’ 14:11
HOSPITALITY: DEFINITION
Hospitality can be defined as the act of friendship shown
a visitor. Hospitality in the ancient Near East was
tightly bound up in customs and practices which all
were expected to observe.
As in an intricately choreographed dance, where any
participant who does not observe his or her own role
must either learn it, or leave the dance if the whole is
to be jeopardized, so it was with the customs of ancient
hospitality.
One ignored the customs at one’s own peril. To try to
understand those carefully structured and rigidly
observed practices in terms of the relative formality or
modern Western practices of hospitality would be
completely to misunderstand them.
HOSPITALITY: STAGES
In the ancient Near East, hospitality was the
process of “receiving” outsiders and changing
them from strangers to guests. Hospitality thus
differed from entertaining family and friends.
If strangers were not to be entirely ignored, either
physically or socially, the reception occurred in
stages:
1.
2.
3.
Testing the stranger
The Stranger as a Guest
From Guest to Transformed Stranger
1. TESTING THE STRANGER
Strangers pose a threat to any community since
they are potentially harmful. Therefore, they
must be tested on how they may fit in and
whether they will subscribe to the community’s
norms.
In Luke, the ritual of foot washing marks the
movement from a stranger to a guest. This is
presented in the story of the Sinful Woman
Forgiven (7:36-50) as Jesus sees the woman as a
guest, after she cleanses his feet.
2. THE STRANGER AS A GUEST
Since transient strangers lacked customary or legal
standing within the visited community, it was
imperative that they be under the protection of a
patron, a host, who was an established
community member.
In Luke, using the story of the Sinful Woman
again, by Jesus accepting the woman, he accepts
her into the community, as he is an established
member
3. FROM GUEST TO TRANSFORMED STRANGER
The stranger-guest will leave the host as either a
friend or an enemy. If as a friend, the guest will
spread the praises of the host. If as an enemy, the
one aggrieved will have to get satisfaction.
In Luke, the acceptance of a stranger is shown in
many parables, however, the acceptance of Jesus
at Nazareth shows how the crowd does not accept
Jesus as a guest (the Son of God), and therefore
view him as an outcast of society.
HOSPITALITY: BIBLICAL CONTEXT
Such hospitality was a necessity of desert life. A host was
bound at all cost to protect the life and property of his
guest, even though previously unknown to him. Hospitality
in the ancient world focused on the stranger in need.
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.
The Bible places a high value on hospitality and eating, and
sometimes banqueting is the focal point of that hospitality.
In Genesis 18:1-8, Abraham is the first person shown
opening the door of his home in hospitality to others, in
this case to the Lord Himself.
HOSPITALITY: BIBLICAL CONTEXT
Acts of hospitality included:
 the humble reception of travellers into one's home for
food
 permitting the alienated person to harvest the
corners of your own
 clothing the naked
 providing food for the needy
 including the outcast in religious celebrations
In the ancient world, to share food with someone was to
share life. This is shown through Jesus' meals with
tax collectors and sinners (Luke 11:37; 15:1).
HOSPITALITY: BIBLICAL CONTEXT- THE O.T.
Old Testament teaching identifies the Israelites as
alienated people who are dependent on God's
hospitality.
God graciously received the alienated Israelites and
met their needs, redeeming them from Egypt and
feeding and clothing them in the wilderness, bringing
them as sojourners into God's own land, where God
offered them health, long life, peace, and fertility.
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.
Indeed, God serves as host to humanity as the one
who provides food and clothing for all.
EXAMPLES OF HOSPITALITY IN THE O.T
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Genesis 19:1-10 – a story of Lot. The host is offended,
because the ‘guest’ is offended by the community.
Proverbs 6:1 – “My child, if you have given your
pledge to your neighbour, if you have bound yourself
to another…”
Deuteronomy 24:19-22 – “It shall be left for the alien,
the orphan, and the widow, so that the Lord your God
may bless you in all your undertakings.”
Leviticus 19:9-10 - “You shall leave them for the poor
and the alien.”
Exodus 12:48-49 – “ If and alien who resides with
you… one native law…”
HOSPITALITY: BIBLICAL CONTEXT- THE N.T.
Symbolically Jesus came as an outcast figure in a
world that did not recognize or receive him.
He continues after his resurrection to offer himself
as guest.
On a literal level, Jesus' itinerant ministry placed
him in dependence on the hospitality of others .
In his capacity as guest, Jesus bound himself to
the lost, sharing table fellowship with tax
collector, "sinner, " and Pharisee alike. Jesus
equates himself with the needy alienated person.
HOSPITALITY: THE EUCHARIST
In the institution of the Lord's Supper, Jesus not only serves
as host, washing the disciples' feet and directing the meal,
but becomes the spiritually sustaining "meal" itself.
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.
In appearances after his resurrection, the disciples perceive
the identity of Jesus when he takes the role of host.
EXAMPLES OF HOSPITALITY IN THE N.T.
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Matthew 9:10 – “And as he sat at dinner in the house, many tax collectors
and sinners came and were sitting with him and his disciples.”
Matthew 10:14-23 – “If anyone will not welcome you or listen to your
words, shake off the dust from your feet as you leave that house or town.”
Mark 5:17 – “Then they began to beg Jesus to leave their neighbourhood.”
Mark 6:10 - “Wherever you enter a house, stay there until you leave the
place. If any place will not welcome you and they refuse to hear you, as
you leave, shake off the dust that is on your feet as a testimony against
them.”
John 2:10 - “Everyone serves the good wine first, and then the inferior
wine after the guests have become drunk. But you have kept the good
wine until now.”
1 Peter 4:9 – “Be hospitable to one another without complaining.”
Acts 17:7 – “and Jason has entertained them as guests. They are all acting
contrary to the decrees of the emperor, saying that there is another king
named Jesus.”
HOSPITALITY: IN LUKE
The approach of hospitality taken in the gospel of Luke,
related to the ‘hospitality of God’.
There are six main focuses of hospitality:
 The infancy narratives (Luke 1-2)
 Mission at Nazareth (4:16-30)
 The Sinful Woman (7:36-50)
 Jesus Visits Zacchaeus (19:1-10)
 Institution of the Eucharist (22:14-20)
 Walk to Emmaus (24:13-35)
Hospitality forms the basis of Jesus’ ministry in the
Gospel. Luke sees the whole life and ministry of Jesus
as a “visitation” on God’s part to Israel and the world.
HOSPITALITY: IN LUKE
Hospitality relates to things such as guests,
visitors, putting on meals for them, providing a
place to stay and making the stranger feel at
home.
Just as the visitor is welcomed by the hospitality of
the host, human beings are called to be
hospitable to the Kingdom of God.
The One who comes as a visitor and guest in fact
becomes host and offers a hospitality in which
human beings and, potentially the entire world,
can become truly human, be at home, and know
the salvation in the depths of their hearts.
HOSPITALITY: IN LUKE
The story of the tax collector Zacchaeus (19:1-10) is
an example of the hospitality of God. Zacchaeus is
ostracised from his community because he is
viewed as a lying and thieving tax collector.
However, he is humble before Jesus and offers him
hospitality on his journey. The marginalised one,
the “sinner”, is the one who gave hospitality to
Jesus, and is therefore offered the hospitality of
God.
“Today salvation has come to this house, for he too
is a son of Abraham”.
HOSPITALITY: IN LUKE
The questions are raised:
 How will this guest be received?
 Who will be welcomed by the hospitality of God?
Jesus’ work is constantly being scrutinised by outsiders,
who observe and comment. This party (made up of
Pharisees and religious elders) have difficulty accepting
what is going on, and reject the exchange of hospitality.
They contrast the joy and transformation of those who
respond positively, like Zacchaeus did.
“For the measure you give, will be the measure you get
back.” (6: 38)
HOSPITALITY: PASSAGES FOR SPECIAL STUDY
In the Passages for Special Study, the theme of
hospitality runs: first negatively, with a reflection on
the coming inhospitality awaiting him in Jerusalem,
then more positively, in a series of instructions given in
the context of a meal to which Jesus has been invited
(The Great Dinner).
One of the most common settings for philosophical
Hellenistic literature was the banquet. Hospitality in
Luke is important, but of course it's not an end in itself.
It is shown through Jesus’ time with Martha and Mary
(Luke 10:38-41) that hospitality is not ultimately the
effort put into the food preparation, but whether or not
the food becomes an occasion to really connect with
Jesus, and through Jesus, with God.
HOSPITALITY: PASSAGES FOR SPECIAL STUDY
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The shepherds were welcomed by Joseph and Mary, after the
birth of Jesus.
The sinful woman was recognised as a member of the outcast
poor, rejected by the religious elite and untouchable, her acts of
hospitality show that she accepts the prophet Jesus.
Jesus heals the Man with Dropsy when he is going to share a
meal with Pharisees on the Sabbath, showing the hospitality of
God to the outcast.
In the parable of Humility and Hospitality, Jesus says to his
guests who have chosen a higher seat at the table, to sit at a lower
one because there is more privilege in being asked to move up the
table then down.
The parable of the Great Dinner shows the hospitality of the host
to strangers, and how he welcomes them into his home.
The parable of the Prodigal Son and his Brother, shows the
hospitality of the kingdom of God. Even when we sin, we are still
accepted into the kingdom if we are repentant.
The Burial of Jesus show’s the hospitality of Joseph to give Jesus
a tomb for his burial.
EXAMPLES OF HOSPITALITY IN LUKE
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The Shepherds and the Angels- 2:8-20
Healings at Simon’s house- 4:38-42
Jesus Calls Levi- 5:27-32
Blessings and Woes- 6:20-26
Love for enemies- 6:27-36
Judging Others- 6:36-42
A Sinful Woman Forgiven- 7:36-50
A Girl Restored to Life and a Woman Healed- 8:40-59
Would-Be Followers of Jesus- 9:58
The Parable of the Good Samaritan- 10:25-37
Jesus visits Martha and Mary- 10:38-42
Perseverance in Prayer- 11:5-13
Jesus Denounces Pharisees and Lawyers 11:37-54
The Parable of the Rich Fool- 12:13-21
The Faithful of the Unfaithful Slave- 12:41-48
Red= In the PSS
EXAMPLES OF HOSPITALITY IN LUKE
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Jesus Heals the man with Dropsy- 14:1-6
Humility and Hospitality- 14:7-14
The Parable of the Great Dinner- 14:15-24
The Parable of the Prodigal and His Brother- 15:11-32
The Law and the Kingdom of God- 16:14-18
The Rich man and Lazarus- 16:19-31
The Parable of the Pharisee and the Tax Collector- 18:9-14
Jesus and Zacchaeus- 19:1-10
The Parable of the Wicked Tenants- 20:9-19
The Widow’s Offering- 21:1-4
The Preparation of the Passover- 22:7-13
The Institution of the Lord’s Supper- 22:14-23
The Burial of Jesus- 23:50-56
The Walk to Emmaus- 24:13-35
Jesus Appears to His Disciples- 24:36-49
Red= In the PSS