“Returning” to the Hospitality of the Lord 389 the extravagance of Abraham’s table, but they also emphasize Abraham’s decision to run eagerly out of his tent in order to convince the passersby and travelers to come into his home (16). Beyond Abraham, hospitality was often held up as a prized virtue in the ancient Israelite and later Jewish societies in general. The Hebrew Scriptures describe a variety of hosts who extend hospitality to strangers or travelers in an exemplary fashion. For instance, Lot extends hospitality to Yahweh’s messengers by bowing down before them and pleading with them twice to turn aside into his house. While doing so, he shelters, feeds, and protects his guests (Gen 19,1-3, cf. 1 Clem. 11.1). Laban ratifies a hospitality relationship with Abraham’s traveling servant when he runs out to greet him and invites the stranger into his house. Consequently, Laban feeds his guest’s camels, supplies his guest with water so he can wash his feet, and feeds his guest (Gen 24,10-61). Similarly, Joseph extends hospitality to his brothers, even though they do not yet recognize him. Joseph has them brought into his house, gives them water for washing their feet, and provides them with food and drink at his table (Gen 43,16-34). Rahab provides shelter, bedding, and protection to the Israelite spies in return for her own future protection (Josh 2,1-21; cf. Heb 11,31; Jas 2,25; 1 Clem. 12.1-3). Jael, as part of an ongoing hospitality alliance, extends hospitality to Sisera. Jael goes out to meet him and beseeches him to enter her tent. Once inside, she provides him with milk, covers him with a blanket, and vows to protect him from his pursuers (Judg 4,17-22; 5,24-30). In addition, the old Ephraimite extends hospitality to the Levite and his concubine in Judg 19,15-28. The Ephraimite brings them into his house, feeds their donkeys, allows them to wash their feet, provides them with food and drink, and protects the Levite (17). When Samuel welcomes Saul as a guest, he feeds Saul a special portion of food, allows Saul to sleep overnight on his roof, and the next morning escorts his guest to the edge of the city (1 Sam. 9,18-27). The widow of Zarephath feeds Elijah for many days by means of a miraculous supply of flour and oil. In the meantime, she allows Elijah to lodge in her upper room (1 Kgs 17,8-16). Similarly, a Shunammite woman hosts Elisha whenever he travels to the region of Shunem. As a result, the Shunammite woman builds a guest room specifically for Elisha (2 Kgs 4,8-36). In addition, Job faithfully opens his doors to travelers and strangers (Job 31,32; cf. T. Job 10.1-3; 25.5; 53.3), and the Deuteronomist informs us that Yahweh provides food and clothes for strangers (Deut 10,18). Other clear references to hospitality in the Hebrew Scriptures include Nathan’s famous parable in which he describes how an unscrupulous host provides for his guest (2 Sam 12,4), and the commands in the Torah that (16) For later descriptions of Abraham’s hospitality see Philo, Abr. 107-118; Josephus, Ant. 1.196-198; T. Ab. 1.1-8; 1 Clem. 10.7; m. Sot 10b; Abot. R. Nat. 7.2; and Gen Rab 43.7; 49.4. (17) See, S. LASINE, “Guest and Host in Judges 19: Lot’s Hospitality in an Inverted World”, JSOT 29 (1984) 37-59. Lasine argues that the Ephraimite’s hospitality as depicted in Judg 19,16-28 actually represents a perverted form of this custom. Most scandalously, the old Ephraimite fails to protect his guest’s concubine.