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the stranger that dwelleth with you shall had already come to trust in the Lord
be unto you as one born among you, God of Israel.
and thou shalt love him as thyself; for ye Keeping in mind these few general
were strangers in the land of Egypt” (Lev background remarks, we turn to the spe-
19:34). The Israelites were not to have cific example of hospitality most often
short memories! They too were once made cited – the story of Abraham receiving
welcome in a foreign land, at least during three strangers (Gen 18:1-15). This is
Joseph’s time. probably what the writer to the Hebrews
The Jewish law made special provision referred to when he encouraged the saints,
for the support of strangers, orphans and though living through difficult times,
widows. During harvest time, the cor- not to forget to entertain strangers, “for
ners of the fields of grain and the second thereby some have entertained angels
gleanings of fruit trees were reserved for unawares” (Heb 13:2).
these needy groups: “And when ye reap
the harvest of your land, thou shalt not An Open Home – Receptivity
make clean riddance of the corners of thy Abraham was sitting in the shade one
field when thou reapest, neither shalt thou hot afternoon, when he saw three men
gather any gleaning of thy harvest: thou standing in front of his tent in Mamre. He
shalt leave them unto the poor, and to the ran to meet and greet them. With great
stranger: I am the Lord your God” (Lev courtesy, he welcomed them and humbly
23:22); “When thou beatest thine olive offered simple wash facilities and refresh-
tree, thou shalt not go over the boughs ments – “a little water … [to] wash your
again: it shall be for the stranger, for the feet … a morsel of bread” – to which they
fatherless, and for the widow. When thou agreed. The shared understanding was
gatherest the grapes of thy vineyard, thou that, when they had rested, they would
shalt not glean it afterward: it shall be for proceed on their journey.
the stranger, for the fatherless, and for the One outstanding feature of this story is
widow” (Deu 24:20-21). Abraham’s spontaneous eagerness to help.
By contrast, the foreigner (nokri) came There was no hesitation. Even if it was the
from a markedly idolatrous and immoral normal custom of desert dwellers receiv-
culture. They were often self-sufficient ing travellers, the patriarch was keen to
and resisted integration into Jewish soci- be more than formal and to be genuinely
ety. Because of these factors, they had the hospitable. Did the three men look poor
potential to corrupt others. King Solomon or look wealthy? We do not know. There
was a notable example of one whose testi- is no record that they asked for assistance
mony was compromised by their influence or pleaded any need of accommodation.
(1Ki 11:1). Ruth’s self-designation as a
nokri was an expression of her amaze- An Open Heart – Inclusivity
ment at the kindness Boaz was showing Did the visitors seem to be foreigners or
her, a lowly widow who had just come was their physical appearance much like
from Moab (Rut 2:10,12). She could easily Abraham’s, a Chaldean? Again, we do not
have been ignored or shunned, but Boaz’s know. People can be initially uncomfort-
generosity went far beyond the demands able when interacting with others of a
of the law. Happily, in Ruth’s case, she different ethnicity. Abraham himself was
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