Emily J. Choge: Hospitality

“When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.” Leviticus 19:33-34

“In Africa and in the Bible, hospitality is about welcoming strangers and not just friends. In fact, in the New Testament, the Greek word for someone who practices hospitality means ‘lover of strangers’. Interestingly, in most African languages the same word is used for both ‘stranger’ and ‘guest’.

Hospitality is rooted so deeply in African societies that meals are not prepared for the exact number of people in the household, for there is the possibility that someone may drop in to share the meal. It goes without saying that when strangers come into the house they must be offered something, even if it is only a cup of water.

In the Old Testament those who show hospitality to strangers are rewarded, while those who do harm to them are liable to judgment. Positive examples of the practice of hospitality include Abraham welcoming the strangers by the oaks of Mamre (Genesis 18:1-5), Lot welcoming the strangers before the destruction of Sodom (Genesis 19), Rebecca (Genesis 24), the daughter of Jethro (Exodus 2:16-20), and Abigail (1 Samuel 25).

Those who withheld hospitality include the men of Sodom who wanted to assault Lot’s guests (Genesis 19), the men of Gibeah (Judges 19), the Ammonites and the Moabites who failed to show hospitality to Israel on their way from Egypt (Deuteronomy 23:3-6) and Nabal (1 Samuel 25).”

Emily J. Choge in “Hospitality in Africa” in <em>Africa Bible Commentary</em> (Grand Rapids: Zondervan, 2006) 390.

Three insights that shape our generosity emerge from today’s post.

Firstly, hospitality is God’s expectation of His people. When He punctuates the command to treat strangers as family with “I am the Lord your God!” it implies that Hospitality is not optional. We use the words ‘stranger’ and ‘guest’ as synonymous.

Secondly, hospitality requires God’s people to create margin for others. While cooking, that means we as His people cook extra. While the Africans may do this as a general practice. Christians everywhere would do well to follow suit.

Thirdly, hospitality comes with reward, and the lack of hospitality comes with judgment. The biblical examples illustrate for us that God watches what His people do when given the opportunity to show hospitality. Likewise today, He is watching us.

How might you treat strangers as guests and create margin to treat them like family?

Nabal answered David’s servants, “Who is this David? Who is this son of Jesse? Many servants are breaking away from their masters these days. Why should I take my bread and water, and the meat I have slaughtered for my shearers, and give it to men coming from who knows where?”

David’s men turned around and went back. When they arrived, they reported every word. David said to his men, “Each of you strap on your sword!” So they did, and David strapped his on as well. About four hundred men went up with David, while two hundred stayed with the supplies.

One of the servants told Abigail, Nabal’s wife, “David sent messengers from the wilderness to give our master his greetings, but he hurled insults at them. Yet these men were very good to us. They did not mistreat us, and the whole time we were out in the fields near them nothing was missing. Night and day they were a wall around us the whole time we were herding our sheep near them. Now think it over and see what you can do, because disaster is hanging over our master and his whole household. He is such a wicked man that no one can talk to him.” 1 Samuel 25:10-17

“Nabal’s response reveals much about the man. Who is this David? Who is this son of Jesse? was not a request for information but a disdainful dismissal. It was like asking, ‘Why should I give him any food?’ But the problem went deeper than that. There was no need for Nabal to know who  someone was or where they came from when someone asked for food at harvest time. The law of Moses insisted that some of the crop should be set aside for strangers, the poor and widows (Deuteronomy 15:7-11; 24:19-22; Proverbs 19:17).

At harvest time, anyone passing through the land of Israel should be given food. By refusing David’s request, Nabal was showing that he did not obey God’s laws… Nabal’s self-centeredness is clearly evident in the string of ‘I’s and ‘my’s that follow: Why should I take my bread and water and the meat that I have slaughtered for my shearers? He claimed total ownership of all that God had graciously blessed him with and did not acknowledge that it was a gift from God. He was like the rich fool of Luke 12:16-21.”

Nupanga Weanzana in “1 Samuel” in Africa Bible Commentary (Grand Rapids: Zondervan, 2006) 368-369.

Imagine how beautiful we as God’s people would look if we shared freely as God has instructed us. Instead, often onlookers say that our response reveals our self-centeredness, or in plain terms, that we as Christians are no different from the world. Many of us might go to church or profess Christian faith, but if we don’t live in obedience, we resemble Nabal the fool.

What does your response reveal when invited to support God’s people with what He has so generously supplied to you? Do you give generously at every turn know that God in Christ has been unthinkably generous to you? Do you give a little in gratitude but hold back most of what you have because you think it is your job to look after yourself?

Pause to think about the ways God has been good to you. Look at your holdings. Inventory all God has supplied. Take time to give thanks. What if you claimed God’s total ownership over all that? How would it impact your stewardship decisions? Don’t let your story end like Nabal’s did. Pray about a neighbor to help. Give to your church. Support GTP on a global scale.

A certain man in Maon, who had property there at Carmel, was very wealthy. He had a thousand goats and three thousand sheep, which he was shearing in Carmel. His name was Nabal and his wife’s name was Abigail. She was an intelligent and beautiful woman, but her husband was surly and mean in his dealings—he was a Calebite.

While David was in the wilderness, he heard that Nabal was shearing sheep. So he sent ten young men and said to them, “Go up to Nabal at Carmel and greet him in my name. Say to him: ‘Long life to you! Good health to you and your household! And good health to all that is yours!

“‘Now I hear that it is sheep-shearing time. When your shepherds were with us, we did not mistreat them, and the whole time they were at Carmel nothing of theirs was missing. Ask your own servants and they will tell you. Therefore be favorable toward my men, since we come at a festive time. Please give your servants and your son David whatever you can find for them.’”

When David’s men arrived, they gave Nabal this message in David’s name. Then they waited. 1 Samuel 25:2-9

“Maon lay close to Hebron in the part of the promised land that had been given to Caleb. In this area, there lived a very wealthy man named Nabal, which means ‘Fool’ (25:2). His name seems to have fitted him. Nabal was called a fool daily by his parents and colleagues, and even his wife said, ‘He is just like his name – his name is Fool and folly goes with him.’

Nabal was a descendant of Caleb, a man who had wholeheartedly followed the Lord. But Nabal was nothing like his ancestor. He was rich in cattle and goats, but not in grace and faith (25:2-3).By contrast, his wife, Abigail was an intelligent and beautiful woman…

News reached David that Nabal was shearing his sheep (25:4). David had been a shepherd, and he knew that this would be a time of feasting and celebration at which Nabal would be expected to share food with his neighbours. So he sent ten of his men to go and greet Nabal in David’s name (25:5-6)….

The young men were then instructed to remind Nabal of the services David and his men had provided for his shepherds. The shepherds could confirm that David and his men had not raided their flocks or harassed them in any way. Moreover, they had protected them from attack by others, so that nothing of theirs was missing (25:7-8).

Given the size of his band, David could simply have helped himself to what he wanted, but he had not. However, he was not too proud to ask Nabal for a gift of good for his men. He did not specify how large this gift should be, but left that to Nabal’s sense of goodwill.”

Nupanga Weanzana in “1 Samuel” in <em>Africa Bible Commentary</em> (Grand Rapids: Zondervan, 2006) 368-369.

As I continue my exploration of sharing through the Scriptures from an African perspective, I see something I had not located before. I did not realize how the story of Nabal foreshadows the rich fool in Luke 12:16-21.

His name means fool. He is wealthy and fails to share when given the opportunity. Shortly after he fails to distribute his abundance and throws a party instead of sharing, he is struck down dead by the Lord.

What’s the lesson for us who want to grow in generosity? If God blesses us with abundance, keeping it for ourselves and not sharing it with our neighbors is not only foolish, it may have fatal consequences.

We can think of many examples of rich people whose material wealth actually became the determining factor for their destruction. Don’t let it be you. Enjoy and share God’s blessings, especially with God’s servants.

“When you have entered the land the Lord your God is giving you as an inheritance and have taken possession of it and settled in it, take some of the firstfruits of all that you produce from the soil of the land the Lord your God is giving you and put them in a basket. Then go to the place the Lord your God will choose as a dwelling for his Name and say to the priest in office at the time, “I declare today to the Lord your God that I have come to the land the Lord swore to our ancestors to give us.” The priest shall take the basket from your hands and set it down in front of the altar of the Lord your God. Then you shall declare before the Lord your God: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous. But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor. Then we cried out to the Lord, the God of our ancestors, and the Lord heard our voice and saw our misery, toil and oppression. So the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. He brought us to this place and gave us this land, a land flowing with milk and honey; and now I bring the firstfruits of the soil that you, Lord, have given me.” Place the basket before the Lord your God and bow down before Him. Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the Lord your God has given to you and your household. Deuteronomy 26:1-11

“The purely legal material of Deuteronomy has now ended, and this section of the book concludes with detailed instructions regarding the performance of two rituals: the presentation of the first fruits (Deuteronomy 26:1-11) and the presentation of the tithe of the third year (Deuteronomy 26:12-15).

Because these two rituals were closely associated with agriculture, they may have been in particular danger of being contaminated by elements of Canaanite worship, which was focused on maintaining the fertility of the land. This may be why such careful attention is paid to the exact words to be spoken. Another reason for the careful explanation may be that the Israelites would not have an opportunity to celebrate these festivals under the eye of Moses. They would start to be celebrated only after the people had settled in the promised land.

The instructions for this liturgy start by stressing that what is offered are fruits of the land that the Lord your God is giving you. The constant reference to ‘the Lord your God’ in this section is to emphasize that it is not the pagan god Baal who is responsible for the fertility of the land and their present prosperity… The ceremony would later conclude with the assertion that the gift of the firstfruit was a grateful acknowledgement of the gift.”

Luciano C. Chianeque and Samuel Ngewa in “Deuteronomy” in Africa Bible Commentary (Grand Rapids: Zondervan, 2006) 244.

Today we explore the rituals linked to the offerings in the Old Testament to find God’s heart behind the instructions. By this way, we can make sure our hearts align with His. Three things stand out to me.

Firstly, the repetition of the Lord your God shows His personal care for us. We have all that we enjoy because the Lord our God cares so deeply and generously for us. His generosity is the basis for our generosity.

Secondly, the ritual aimed to teach explicit instructions so people would remember and not forget, and so their giving would avoid contamination. We do well to give clear stewardship instructions to shape the hearts of people.

Thirdly, our giving is always in a larger worldly context. God wants it to look different than the world around us. This challenges me to make sure that my living and giving looks radically different from the world.

Lord our God, thanks for your care for us. We pray that you will help us by your Spirit to obey your instructions so we give differently than the world and avoid contamination. Hear our prayer in the name of Jesus. Amen.

The Lord said to Moses, “You and Eleazar the priest and the family heads of the community are to count all the people and animals that were captured. Divide the spoils equally between the soldiers who took part in the battle and the rest of the community. Numbers 31:25-27

“The principle of sharing the spoils of war seems to have been observed at later times in Israel (Joshua 22:8; 1 Samuel 30:24-25; Psalm 68:12). The sharing of benefits is part of the New Testament story too. The early Christians shared all their possessions for the common good (Acts 2:44-45).

Sharing is a biblical virtue that all Christians must practice for the common good. Although Christian churches live in a world characterized by individualism and selfishness, Christians have not forgotten this duty. Some of the largest charity organizations in the world are operated by churches or church related organizations. In this way, Christians share the gifts God has given them.

The principle of sharing with non-combatants is also important. We need to remember that those who work for the Lord include not only those who go but also those who stay at home and pray and support the work in other ways.”

Anastasia Bonface-Malle in “Numbers” in Africa Bible Commentary (Grand Rapids: Zondervan, 2006) 205.

As I continue to explore the African perspective on sharing I came across this interesting exposition of how God’s people were instructed regarding sharing the spoils.

The modern day parallel is what really struck me, as we don’t think about war and spoils as part of our Christian journey. Those at home benefited along with those who served.

That’s relevant! As we think about encouraging Christian generosity, we must remind “those who serve” that “those at home” should also share the spoils.

This means that the focus of God’s workers must not merely be to encourage support from stewards at home but also to communicate the fruits of the efforts so everyone can share the joy.

And, for the second day, the word “community” appears in the post. Good news. I got the final draft of a 30 day devotional I co-authored with Travis Shelton entitled “Community.”

It will release in mid-September. Stay tuned. In the meantime, communicate the fruits of faithful work so that God’s workers and those at home can share the spoils!

“‘When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and for the foreigner residing among you. I am the Lord your God.’” Leviticus 23:22

“The Feast of Weeks was a harvest festival, similar to those observed in other ancient cultures that also offered the first crops harvested and the firstborn animal from a flock as the sacrifice of thanksgiving to a deity… Everyone should participate… even the poor and aliens, who would not normally share in the harvest, can participate because those who do own land should not reap their crops to the very edge of the field, but should leave some of the crop for the needy (Leviticus 23:22)… All are to come together to celebrate the harvest and give thanks to the Lord. This feast reaches beyond the borders of race, ethnicity, class, and gender.

Anastasia Bonface-Malle in “Numbers” in Africa Bible Commentary (Grand Rapids: Zondervan, 2006) 201.

Notice the depth of this instruction for God’s people in at least three ways.

“When you reap harvest… I am the Lord your God.” We are not the one who supplies the harvest. The Lord our God is the one who bountifully supplies all things we enjoy from our productive work.

“Do not reap to the very edges of your field or gather the gleanings of your harvest.” We must to take for ourselves from all God’s blessings but make space or margin for others to benefit.

“Leave them for the poor and for the foreigner residing among you.” Notice the sharing with the poor and alien is not a handout that creates a dependency but a hand up. They have to do productive work to gain.

Let us consider the fruit of our labor as not all ours: a portion belongs to God, a portion is for the poor and foreigners to work with us, and a portion is for us to enjoy.

How might you honor the Lord of the harvest with the fruit of your labor in light of this pattern?

Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. Deuteronomy 15:8-10

“Generosity is not a foreign act to Africa; it is part of our culture. And we know that one does not need to be rich to be generous. We share what little we have. There is even a proverb, ‘In friendship, even a crust of bread is shared.’

The African Christian should be the most generous of all Africans for our generosity should not merely be cultural but should be rooted in a heartfelt response to God’s generosity to us. We should model our generosity on the generosity of the Heavenly Father, who promises to provide our daily break (Matthew 6:11). But the bread He supplies does not normally drop from heaven, as the manna did in the wilderness (Exodus 16:4). Nor is His generosity limited to sharing a crust of bread, which merely staves off hunger. He created a world that would meet our needs for food (Genesis 1:30).

Following His example, we must not just provide emergency food supplies, but must act to change the situation. We must empower the person who receives the help to help others (2 Corinthians 1:4). And we must not insist on our pwn preconceived ideas as to how help is to be offered. Rather, we must support the poor in the use of their own creativity and imagination to find a way out of their poverty. Experience has shown that people can be very resourceful.”

Solomon Andria in “Generosity and Solidarity” in Africa Bible Commentary (Grand Rapids: Zondervan, 2006) 231.

As I continue to explore sharing from an African perspective, this post resonated with me as it echoes the aim of GTP: to empower national workers to grow local giving to God’s work.

If you see a need, do not give a hand out that creates a dependency. Sure, help in an emergency, but don’t offer ongoing aid. Instead give a hand up that builds up disciples. Act to change the situation.

At GTP, we are doing this in difficult places. By teaching people to share what they have, God is moving mightily in Malawi where the average annual income is only $242 USD.

People are giving corn, chickens, and other resources. They farm land together, sharing the fruits of harvest with each other and with the poor. It’s demonstrating a vibrant witness to onlookers.

To read about the “Palmful of Maize” vision to help the children of Malawi spread the joy of giving as a reflection of true Christianity and to watch videos of how the vision is spreading, click here.

Know anyone in need where you live. Come alongside them. Give them aid if they have an emergency. From there, empower them to use the abilities and gifts God has given them in productive ways.

And from the sacrifice of the peace offering, as a food offering to the Lord, he shall offer the fat covering the entrails and all the fat that is on the entrails, and the two kidneys with the fat that is on them at the loins, and the long lobe of the liver that he shall remove with the kidneys. Then Aaron’s sons shall burn it on the altar on top of the burnt offering, which is on the wood on the fire; it is a food offering with a pleasing aroma to the Lord. Leviticus 3:3-5

“The sharing of a meal by worshippers was important because it symbolized God sharing a meal with them. Human beings live in communities with each other, and God has graciously entered into community with them. If course, there is no suggestion of any merging of the divine and human in the ritual. God will always be God and human beings will always be human and finite. However the privilege of sharing a meal with God evokes emotions of joy and celebration. The ritual allowed people to express their deep-seated emotions…

The Lord’s Supper resembles the peace offering in many ways. Jesus referred to the cup of wine as ‘the new covenant in my blood’ (1 Corinthians 11:25) alluding to the blood of the old covenant. At the conclusion of the Sinaitic covenant, Moses took the blood of the burnt offering and of the peace offering and threw it over the people, saying, ‘This is the blood of the covenant that the Lord has made with you’ (Exodus 24:8) Both at the making of the Sinaitic covenant and the Lord’s Supper, there is a sharing of a meal (Exodus 24:11; Luke 22:15).”

Felix Chingota in “Leviticus” in Africa Bible Commentary (Grand Rapids: Zondervan, 2006) 136-137.

I am going to Africa next month so I plan to study my word for the year, share, through the Scriptures from an African perspective. May we all learn a lot from our African brothers and sisters on the way.

Today we explore the peace offering and find that it includes sharing a meal with God. It’s symbolic and foreshadows the Lord’s Supper. Is there anything better than envisioning a meal with God?

It’s an amazing picture of intimacy and community, of sharing with union and communion. And Jesus, who is our peace, makes it possible. What’s the lesson today for those who want to grow in generosity?

Let us pause to give thanks that God wants to share a meal with us so much, that He sent His son to be the peace offering to make the meal possible. That’s a costly tab, which makes it the greatest meal ever.

Then He promised to enjoy another meal with us, a awesome banquet, in the eternal kingdom. Today or this week, invite someone to a meal. Give thanks for Jesus and tell Him about the meal and how to enjoy it.

We serve a God who did not want to be remembered in a miracle or a sermon, but in a meal. And He wants everyone to be there. Tell your friend that cost is free at the invitation of Jesus. He or she need only to accept it.

On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. On that day I will strike every horse with panic and its rider with madness,” declares the Lord. “I will keep a watchful eye over Judah, but I will blind all the horses of the nations. Zechariah 12:3-4

“Jerusalem will prove an immovable rock for those who attempt to conquer and control her, because the city was founded by YHWH, and He loves it more than any other city… The open eyes of God are ‘an indication of His provision for those who stand in desperate need.”

Andrew E. Hill in Haggai, Zechariah, Malachi: An Introduction and Commentary (TOTC; Downers Grove: IVP, 2012) 241.

After spending hours this past weekend reading through and listening to the visions and prophecies of Zechariah, I conclude this exploration of this minor prophet with two expressions that stuck with me: immovable rock and watchful eye.

Zechariah proclaims that the city of God will stand firm like an immovable rock. This implies that anyone who tries to move it will only bring harm to themselves. This gives us confidence that those who abide in God will be secure.

And related to this, the fact that the watchful eye of God looks after His people reveals that He is the source of their protection. This fills us with peace knowing that as we sacrifice and serve generously, He will look after us.

I’ve endured some hard times lately. Maybe you can relate? Sit in the idea with me that God will make us an immovable rock and that His watchful eye will provide for us in times of need. The prophet brought me hope for the next season of service.

This is what the Lord Almighty says: “Just as I had determined to bring disaster on you and showed no pity when your ancestors angered me,” says the Lord Almighty, “so now I have determined to do good again to Jerusalem and Judah. Do not be afraid. Zechariah 8:14-15

“In chapter 8 the prophet proceeds to reveal the glorious fact that in the future Israel’s fasts shall change into feasts, and the people shall enjoy the good things promised to them by the Lord, but they must give earnest heed to the Word of God spoken to the prophets. The nation’s restoration to full kingdom blessing is assured by God’s redemptive purposes, but there must be the spiritual renovation of the nation to enter into and enjoy the divinely predetermined favors.”

Merrill F. Unger in Zechariah: Prophet of Messiah’s Glory (UBC; Eugene: Wipf & Stock, 2014) 133.

When we think of giving, we often think about sharing something with someone else.

Today the giving Unger urges us to give comes into view as giving earnest heed to the Word of God spoken to the prophets.

Repeatedly, the text proclaims, “This is what the Lord Almighty says.” Sometimes what comes next is a prophecy and other times, a command.

We need to do what God proclaims so that our fasting turns to feasting and so that we experience kingdom blessing.

God promised to do his part and do good again to His people, Israel, and He promises similar blessing to us when we do what He says.

“Give earnest heed to the Word of God spoken to the prophets.”