Gentiles as Guests in a Jewish Faith Community

The Biblical Foundation of Hospitality to Gentiles

The concept of Gentiles as guests in a Jewish faith community is rooted in the biblical tradition of hospitality. In the Hebrew Bible, the Israelites are commanded to treat strangers with kindness and respect, as they were once strangers in the land of Egypt (Leviticus 19:33-34, Exodus 22:21) ^{[1, 2]}. This ethic of hospitality is exemplified in the stories of Abraham's entertainment of the angels (Genesis 18:1-8) and Lot's hospitality to the visitors in Sodom (Genesis 19:1-11) ^[1].

The Jewish laws regarding strangers and the poor reflect this emphasis on hospitality. The law required the Israelites to leave the corners of their fields unharvested for the benefit of the poor and the stranger (Leviticus 23:22). The Israelites were also commanded to provide for the needs of the stranger, including food, clothing, and shelter (Deuteronomy 10:18-19) ^[2].

Hospitality in the Early Christian Community

In the New Testament, the early Christian community continued this tradition of hospitality. The apostle Peter exhorts believers to "use hospitality one to another without grudging" (1 Peter 4:9) ^{[3, 4]}. This emphasis on hospitality is not limited to the treatment of fellow believers, but extends to all people, including Gentiles.

The early Christian community's practice of hospitality was influenced by the Jewish tradition, but it was also shaped by the teachings of Jesus and the apostles. According to John Chrysostom, a key figure in the Eastern Orthodox tradition, hospitality is a vital aspect of Christian discipleship, reflecting the love and generosity of God ^[5].

Gentiles as Guests in the Jewish Faith Community

The inclusion of Gentiles in the Jewish faith community was a significant development in the early Christian era. The apostle Paul's mission to the Gentiles and his teaching on the relationship between Jewish and Gentile believers helped shape the early Christian understanding of hospitality ^[7].

In the Reformed tradition, John Calvin's commentary on Isaiah highlights the importance of hospitality in the context of the relationship between Jews and Gentiles. Calvin notes that the prophet Isaiah emphasizes the need for the Israelites to treat strangers with kindness and respect, reflecting the biblical teaching on hospitality ^[8].

Tradition and Practice

The practice of hospitality to Gentiles in the Jewish faith community has been interpreted and applied in various ways throughout Christian history. one commentary tradition on 1 Thessalonians emphasizes the importance of faith, love, and hope in the context of Christian community, including the practice of hospitality ^[6].

In the Eastern Orthodox tradition, John Chrysostom's homilies on Acts and Romans highlight the significance of hospitality in the early Christian community. Chrysostom notes that hospitality is a key aspect of Christian discipleship, reflecting the love and generosity of God ^[5].

The biblical teaching on hospitality to Gentiles in the Jewish faith community continues to shape Christian practice and understanding today. As the Jamieson-Fausset-Brown commentary on Ephesians notes, the early Christian community's practice of hospitality was characterized by a sense of unity and mutual support, reflecting the biblical teaching on the relationship between Jews and Gentiles ^[7].

The historical and biblical context of hospitality to Gentiles in the Jewish faith community underscores the importance of treating strangers with kindness and respect. As the biblical tradition and Christian practice demonstrate, hospitality is a vital aspect of Christian discipleship, reflecting the love and generosity of God.

Sources

Smith's Bible Dictionary “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 ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Foreigner — A Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9; Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Ex. 20:10; Lev. 17:15, 16; 18:26; 20:2; 24:16, etc.).”
I Peter “I Peter 4:9 (KJV) — Use hospitality one to another without grudging.”
King James Version “[KJV] 1 Peter 4:9 — Use hospitality one to another without grudging.”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Index of Scripture References Genesis 1:26 2:10 2:18 2:21 2:21 2:24 2:24 2:24 3:5 3:6 3:11 3:16 3:16 3:16 3:19 3:19 4 4:2 4:6 4:7 4:7 4:7 4:9 4:9 4:10 4:10 4:10 4:11 4:14 6:3 6:3 6:9 9:5 9:20 9:22 11:8 11:31 12:3 12:7 12:7 14:14 15:12 15:13-14 18:3 18:3 18:3 18:7 18:17 18:19 18:27 18:33 21:12 22:3 22:18 25:33 27:27 27:41 27:45 28:12 28:20 29:23 30:1-2 31:7 31:15 31:40 32:10 32:21 32:28 32:29 33:19 37:18 39:1-20 40:23 41:40 41:42-43 42:21 45:5 45:5 45:9 45:24 48:16 49:7 60:8 Exodus 1:14 1:22 2:11 2:13 2:15 2:22 3:1 3:2 3:2 4:10 4:22 5:2 9:11 17:4 18:2”
1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 1:3: work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jam 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the ”
Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 1:12: (Eph 1:6, Eph 1:14). who first trusted in Christ--rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Act 26:6-7, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." Act 28:20, "the hope of Israel" [ALFORD]. Compare Eph 1:18; Eph 2:12; Eph 4:4.”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 23.2: 62:10 65:20 65:24 Jeremiah 1:6 1:17 2:21 2:21 7:4 7:4 7:21 7:22 9:23-24 9:26 10:14 17:5 17:5 22:7 23:5 23:19 23:36 25:11-12 29:10 30:9 30:9 31:34 32:18 33:15 41:5 48:7 48:13 48:29 48:30 48:32 48:32 48:32 48:34 Lamentations 2:22 3:22 Ezekiel 4:16 13:9 18:20 20:22 34:23 34:23 36:25 37:11-12 37:16 37:24 37:24 47:1 47:1 Daniel 2:44 7:10 7:14 7:27 9:24 9:27 Hosea 2:5 2:13 2:18 2:19-20 2:23 3:4 3:5 6:6 13:11 14:2 14:9 Joel 2:31 2:32 2:32 Amos 2:4-5 3:11 5:11 5:18 5:20 5:21 6:11 9:11 9:11 Jonah 1:2 3:10 Micah 1:16 5:10 6:7-8 7:8 Habakkuk 1:16 2:2 2:”

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