Words to Describe Abraham in the Bible

Abraham, Hebrew Avraham, originally called Abram or, in Hebrew, Avram (flourished early 2nd millennium BCE), was the first of the Hebrew patriarchs and a figure revered by the three great monotheistic religions—Judaism, Christianity, and Islam. According to the biblical book of Genesis, Abraham left Ur, in Mesopotamia, because God called him to found a new nation in an undesignated land that he later learned was Canaan. He obeyed unquestioningly the commands of God, from whom he received repeated promises and a covenant that his “seed” would inherit the land.

In Judaism, the promised offspring is understood to be the Jewish people descended from Abraham’s son, Isaac, born of his wife Sarah. Similarly, in Christianity, the genealogy of Jesus is traced to Isaac, and Abraham’s near-sacrifice of Isaac is seen as a foreshadowing of Jesus’ sacrifice on the cross. In Islam, it is Ishmael, Abraham’s firstborn son, born of Hagar, who is viewed as the fulfillment of God’s promise, and the Prophet Muhammad is his descendant.

Abraham is described as a man who:

-Is righteous and just

-Loves God

-Takes God’s word seriously

-Is willing to sacrifice his own son for the sake of God’s will

There are details on Abraham (Genesis 12:1-25:11), Abraham’s Faithfulness Contrasted with the Faithlessness of Babel (Genesis 12:1-3), The Pastoral Lifestyle of Abraham and his Family (Genesis 12:4-7) and lots more.

5 qualities‌ of Abraham​ in ‌the Bible

– ⁣Faithful: Abraham’s unwavering faith ​in God is one of his most prominent qualities. In Genesis 15:6, it is stated, “And he believed in the ‌Lord, and he counted it to him as righteousness.” ⁤Abraham’s belief in God’s promises and his willingness to‍ follow God’s commands ⁢display his faithfulness.

– Obedient: Abraham’s obedience to God is evident throughout his story. In Genesis 22:2, God⁢ tests Abraham’s faith by⁤ asking him⁢ to sacrifice his son Isaac. Without hesitation, Abraham obeys and prepares to carry out God’s command, showing ‌his trust ⁣in God’s ultimate plan.

– Hospitable: Abraham’s ⁤hospitality is⁣ highlighted when he welcomes three strangers in Genesis 18. He demonstrates his kindness⁢ by providing food, shelter, and washing their feet.

This act of ‍hospitality not only shows Abraham’s character but also allows him to receive a blessing from God.

-‍ Compassionate: Abraham ⁤displays compassion when interceding on ⁣behalf ‌of the sinful cities of Sodom and Gomorrah. In Genesis 18:23-32, Abraham pleads with‍ God to spare the cities if there were righteous individuals among them. His concern for the wellbeing of others showcases his compassionate nature.

– Trustworthy: Abraham’s trustworthiness is evident in his relationship with God and others. When God makes a covenant with Abraham, promising to make him the father ‍of many nations,‍ Abraham believes and trusts⁤ in God’s word. Additionally, Abraham’s interactions with his ⁣wife Sarah ⁤and​ his servant Eliezer showcase his trustworthiness.

Character Study of Abraham in the Bible

Abraham, also known as Abram, is one of the most significant figures in the ​Bible. His character⁤ study provides valuable insights into his⁣ life, faith, and relationship with God. Abraham’s journey ‌begins‌ in Genesis 12 when he is called ⁤by God to leave his homeland and travel to a land that God will show him. This demonstration of Abraham’s obedience and faith sets⁢ the foundation for his character study.

Throughout his life, Abraham faces numerous tests of faith ​and displays various character traits that make him a remarkable figure. One of the key aspects of his character is ⁢his unwavering faith in God.‍ Despite facing obstacles, Abraham consistently trusts in God’s promises and⁢ obeys His commands. Abraham’s hospitality is another noteworthy characteristic.‍

In Genesis 18, he shows kindness and generosity by welcoming⁣ three strangers into his‌ home. This act of hospitality not only serves as an example for believers but also allows him to encounter and ⁤receive‍ a blessing from God. Another​ integral part of Abraham’s character is⁤ his compassionate nature.

When he learns of God’s ⁢plan to destroy the cities of Sodom and Gomorrah due to their wickedness, ‌Abraham pleads with God to ⁣spare them if ‍righteous individuals are found. His concern for the lives‌ of others showcases his ⁤compassionate heart.

Furthermore, Abraham’s‌ trustworthiness is ​evident‍ in his relationship with God, his wife Sarah, and his servant Eliezer. When⁤ God makes​ a covenant with‌ Abraham, promising to make⁤ him the father of many nations, Abraham believes and trusts in God’s word. This trust‌ is also displayed when he sends Eliezer to find a‌ wife for his son Isaac, relying on him to fulfill the ⁣task faithfully. Overall, Abraham’s character study highlights his faithfulness, obedience, ​hospitality, compassion, and trustworthiness. These qualities make him a significant figure in the Bible and ⁢serve‍ as an ​inspiration for believers today.

Leadership Qualities of Abraham‍ in the Bible

Abraham, known ⁢as the father of many ​nations, showcases various leadership​ qualities throughout his life. These qualities contribute to his ⁢role as a significant leader in biblical history ⁢and serve as a guide for aspiring leaders. Firstly, Abraham demonstrates ‌the ability to listen and follow God’s guidance. When God calls him to leave⁤ his homeland and​ journey⁤ to a new land, Abraham obeys without questioning.

This act of obedience shows his willingness to submit to a higher authority and sets the foundation for his leadership. Abraham⁣ also displays visionary leadership. In Genesis 15:5, ‍God promises Abraham that his descendants would be ‌as ‍numerous as the stars. Despite initially being childless, Abraham believes in God’s promise and envisions a future where his descendants⁣ will be⁣ numerous. This visionary outlook allows him to ‍make decisions and lay⁢ the groundwork for his legacy.

Furthermore, Abraham’s servant leadership is evident when he ​negotiates with God on behalf of the cities of Sodom and Gomorrah. He intercedes on their behalf, displaying compassion and selflessness as a leader. ‌This⁣ act serves as‌ a model‍ for leaders to advocate for ⁣their followers and ⁢strive for their well-being.

Additionally, Abraham is known for his shrewdness and strategic thinking. When faced with conflicts and⁢ challenges, he exhibits wisdom in his decision-making.

For instance,‌ in ⁣Genesis 14, Abraham leads ⁣his ⁢trained men to rescue his nephew Lot from enemy captors. His ability to strategize ‌and execute a successful rescue mission demonstrates his leadership in times of crisis. Lastly, Abraham’s transformational leadership ⁤is exemplified in his relationship with ‌his son Isaac. As⁢ a father figure, Abraham‍ has the responsibility to impart his faith ‌and values to Isaac.

His ⁤willingness to ⁣sacrifice Isaac in Genesis 22 shows his commitment to God’s will and his desire to lead by example.

In ⁣summary, Abraham’s‌ leadership qualities include obedience, visionary thinking, servant leadership, strategic thinking, and transformational ⁣leadership. These qualities make him ​a revered leader in biblical history and provide valuable lessons for leaders in various spheres of life.

Abraham (Genesis 12:1-25:11)

Abraham, also known as Abram in the Bible, is a central figure in the book of Genesis and is considered one of the most important patriarchs in the Old Testament. His story is a tale of faith, obedience, and the fulfillment of God’s promises.

In Genesis 12:1-25:11, we see the journey of Abraham unfold as he follows God’s call to leave his homeland and embark on a new adventure. Throughout his life, Abraham faces many trials and challenges, but he remains steadfast in his faith and trust in God.

Here are 12 Bible verses that help us understand the story of Abraham and the lessons we can learn from his life:

1. Genesis 12:1-2: “The Lord had said to Abram, ‘Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing.'”

2. Genesis 15:6: “Abram believed the Lord, and he credited it to him as righteousness.”

3. Genesis 17:5: “No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations.”

4. Genesis 18:23-32: The conversation between Abraham and God regarding the fate of Sodom and Gomorrah showcases Abraham’s boldness in interceding for the cities.

5. Genesis 22:1-19: The account of Abraham’s willingness to sacrifice his son Isaac demonstrates his extreme faith and obedience to God.

6. Romans 4:3: “Abraham believed God, and it was credited to him as righteousness.”

7. James 2:23: “And the scripture was fulfilled that says, ‘Abraham believed God, and it was credited to him as righteousness,’ and he was called God’s friend.”

8. Galatians 3:7: “Understand, then, that those who have faith are children of Abraham.”

9. Hebrews 11:8-10: “By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.”

10. Hebrews 11:17-19: “By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son.”

The story of Abraham serves as a powerful reminder of the importance of faith, obedience, and trust in God’s promises. His example of unwavering faith continues to inspire believers to this day. Through his story, we are reminded of the faithfulness of God and the fulfillment of His promises to those who trust in Him.

| Scripture | Description |
|——————–|————————————————————————————-|
| Genesis 12:1-2 | God’s call to Abraham to leave his homeland and follow Him. |
| Genesis 15:6 | Abraham’s belief in God’s promises and credited as righteousness. |
| Genesis 17:5 | Abraham’s name change and promise to become a father of many nations. |
| Genesis 18:23-32 | Abraham’s intercession for Sodom and Gomorrah before God. |
| Genesis 22:1-19 | Abraham’s willingness to sacrifice Isaac as a test of faith. |
| Romans 4:3 | Abraham’s belief in God credited as righteousness. |
| James 2:23 | Abraham called God’s friend for his faith and obedience. |
| Galatians 3:7 | Those with faith are considered children of Abraham. |
| Hebrews 11:8-10 | Abraham’s obedience to God’s call to go to an unknown land. |
| Hebrews 11:17-19 | Abraham’s faith in offering Isaac as a sacrifice. |

Words to Describe Abraham ‌in the ⁣Bible (Genesis 12:1-3)

God called Abraham into a covenant of faithful service, as is told at the beginning of Genesis 12. By leaving the territory of his faithless extended family and following God’s call, Abraham distinguished himself sharply from his distant relatives who stayed in Mesopotamia and attempted to build the Tower of Babel, as was told at the close of Genesis 11.  The comparison between Abraham’s immediate family in chapter 12 and Noah’s other descendants in chapter 11 highlights five contrasts. 

First, Abraham puts his trust in God’s guidance rather than on human device.  In contrast, the tower builders believed that by their own skill and ingenuity, they could devise a tower “with its top in the heavens” (Gen. 11:4), and in so doing achieve significance and security in a way that usurped God’s authority.[1]

Second, the builders sought to make a name for themselves (Gen. 11:4), but Abraham trusted God’s promise that he would make Abraham’s name great (Gen. 12:2). The difference was not the desire to achieve greatness, per se, but the desire to pursue fame on one’s own terms. God did indeed make Abraham famous, not for his own sake but in order that “all the families of the earth shall be blessed” (Gen. 12:3). The builders sought fame for their own sake, yet they remain anonymous to this day.

Third, Abraham was willing to go wherever God led him, while the builders attempted to huddle together in their accustomed space. They created their project out of fear that they would be scattered across the earth (Gen. 11:4). In doing so, they rejected God’s purpose for humanity to “fill the earth” (Gen. 1:28). They seem to have feared that spreading out in an apparently hostile world would be too difficult for them. They were creative and technologically innovative (Gen. 11:3), but they were unwilling to fully embrace God’s purpose for them to “be fruitful and multiply” (Gen. 1:28). Their fear of engaging the fullness of creation coincided with their decision to substitute human ingenuity for God’s guidance and grace. When we cease to aspire for more than we can attain on our own, our aspirations become insignificant.

By contrast, God made Abraham into the original entrepreneur, always moving on to fresh endeavors in new locations. God called him away from the city of Haran toward the land of Canaan where Abraham would never settle into a fixed address. He was known as a “wandering Aramean” (Deut. 26:5). This lifestyle was inherently more God-centered in that Abraham would have to depend on God’s word and leadership in order to find his significance, security, and success.

As Hebrews 11:8 puts it, he had to “set out, not knowing where he was going.”  In the world of work, believers must perceive the contrast in these two fundamental orientations. All work entails planning and building. Ungodly work stems from the desire to depend on no one but ourselves, and it restricts itself narrowly to benefit only ourselves and the few who may be close to us. Godly work is willing to depend on God’s guidance and authority, and it desires to grow widely as a blessing to all the world.

Fourth, Abraham was willing to let God lead him into new relationships. While the tower builders sought to close themselves off in a guarded fortress, Abraham trusted God’s promise that his family would grow into a great nation (Gen. 12:2; 15:5). Though they lived among strangers in the land of Canaan (Gen. 17:8), they had good relationships with those they came in contact with (Gen. 21:22-34; 23:1-12). This is the gift of community. Another key theme thus emerges for the theology of work: God’s design is for people to work in healthy networks of relationship.

Finally, Abraham was blessed with the patience to take a long-term view. God’s promises were to be realized in the time of Abraham’s offspring, not in the time of Abraham himself. The Apostle Paul interpreted the “offspring” to be Jesus (Gal. 3:19), meaning that the payoff date was more than a thousand years in the future. In fact, the promise to Abraham will not be fulfilled completely until the return of Christ (Matt. 24:30-31). Its progress cannot be adequately measured by quarterly reports! The tower builders, in comparison, took no thought for how their project would affect future generations, and God criticized them explicitly for this lapse (Gen. 11:6).

In sum, God promised Abraham fame, fruitfulness, and good relationships, by which meant he and his family would bless the whole world, and in due course be blessed themselves beyond imagining (Gen. 22:17). Unlike others, Abraham realized that an attempt to grasp such things on his own power would be futile, or worse. Instead, he trusted God and depended every day on God’s guidance and provision (Gen. 22:8-14). Although these promises were not fully realized by the end of Genesis, they initiated the covenant between God and the people of God through which the redemption of the world will come to completion in the day of Christ (Phil. 1:10).

God promised  a new land to Abraham’s family. Making use of land requires many kinds of work, so a gift of land reiterates that work is an essential sphere of God’s concern. Working the land would require occupational skills of shepherding, tent-making, military protection, and the production of a wide array of goods and services. Moreover, Abraham’s descendants would become a populous nation whose members would be as innumerable as the stars in the sky. This would require the work of developing personal relationships, parenting, politics, diplomacy and administration, education, the healing arts, and other social occupations. To bring such blessings to all the earth, God called Abraham and his descendants to “walk before me, and be blameless” (Gen. 17:1). This required the work of worship, atonement, discipleship, and other religious occupations. Joseph’s work was to create a solution responding to the impact of the famine, and sometimes our work is to heal brokenness. All these types of work, and the workers who engage in them, come under God’s authority, guidance, and provision.

The Pastoral Lifestyle of Abraham and his Family (Genesis 12:4-7)

When Abraham left his home in Haran and set out for the land of Canaan, his family was probably already quite large by modern standards. We know that his wife Sarah and his nephew Lot came with him, but so did an unspecified number of people and possessions (Gen. 12:5). Soon Abraham would become very wealthy, having acquired servants and livestock as well as silver and gold (Gen. 12:16; 13:2). He received people and animals from Pharaoh during his stay in Egypt, and the precious metals would have been the result of commercial transactions, indicating the Lord as the ultimate one to bestow blessing.[2]Evidence that both Abraham and Lot had become successful lies in the quarreling that broke out between the herders for each family over the inability of the land to support so many grazing animals. Eventually, the two had to part company in order to support their business activities (Gen. 13:11).

Anthropological studies of this period and region suggest the families in these narratives practiced a mix of semi-nomadic pastoralism and herdsman husbandry (Gen. 13:5-12; 21:25-34; 26:17-33; 29:1-10; 37:12-17).[3] These families needed seasonal mobility and thus lived in tents of leather, felt, and wool. They owned property that could be borne by donkeys or, if one was wealthy enough, also camels. Finding the balance between the optimal availability of usable pasture land and water required good judgment and intimate knowledge of weather and geography. The wetter months of October through March afforded grazing on the lower plains, while in the warmer and drier months of April through September the shepherds would take their flocks to higher elevations for greener vegetation and flowing springs.[4] Because a family could not be entirely supported through shepherding, it was necessary to practice local agriculture and trade with those living in more settled communities.[5]

Pastoral nomads cared for sheep and goats to obtain milk and meat (Gen. 18:7-8; 27:9; 31:38), wool, and other goods made from animal products such as leather. Donkeys carried loads (Gen. 42:26), and camels were especially suited for long-range travel (Gen. 24:10, 64; 31:17).  The skills required to maintain these herds would have involved grazing and watering, birthing, treating the sick and injured, protecting animals from predators and thieves, as well as locating strays.

Fluctuations in weather and the size of growth in the population of the flocks and herds would have affected the economy of the region. Weaker groups of shepherds could easily become displaced or assimilated at the expense of those who needed more territory for their expanding holdings.[6] Profit from shepherding was not stored as accumulated savings or investments on behalf of the owners and managers, but shared throughout the family. By the same token, the effects of hardship due to famine conditions would have been felt by all. While individuals certainly had their own responsibilities and were accountable for their actions, the communal nature of the family business generally stands apart from our contemporary culture of personal achievement and the expectation to show ever-increasing profits. Social responsibility would have been a daily concern, not an option.

In this way of life, shared values were essential for survival. Mutual dependence among the members of a family or tribe and awareness of their common ancestry would have resulted in great solidarity, as well as vengeful hostility toward anyone who would disrupt it (Gen. 34:25-31).[7] Leaders had to know how to tap the wisdom of the group in order to make sound decisions about where to travel, how long to stay, and how to divide the herds.[8] They must have had ways of communicating with shepherds who took the flocks away at some distance (Gen. 37:12-14). Conflict-resolution skills were necessary to settle inevitable disputes over grazing land and water rights to wells and springs (Gen. 26:19-22). The high mobility of life in the country and one’s vulnerability to marauders made hospitality much more than a courtesy. It was generally considered a requirement of decent people to offer refreshment, food, and lodging.[9]

The patriarchal narratives repeatedly mention the great wealth of Abraham, Isaac, and Jacob (Gen. 13:2; 26:13; 31:1). Shepherding and animal husbandry were honorable fields of work and could be lucrative, and Abraham’s family became very wealthy. For example, to soften the attitude of his offended brother Esau prior to their meeting after a long time, Jacob was able to select from his property a gift of at least 550 animals: 200 female goats with 20 males, 200 ewes with 20 rams, 30 female camels with their calves, 40 cows with 10 bulls, and 20 female donkeys with 10 males (Gen. 32:13-15). It is therefore fitting that at the end of his life when Jacob conferred blessings on his sons, he testified that the God of his fathers had been “my shepherd all my life to this day” (Gen. 48:15). Although many passages in the Bible warn that wealth is often inimical to faithfulness (e.g., Jer. 17:11, Hab. 2:5, Matt. 6:24), Abraham’s experience shows that God’s faithfulness can be expressed in prosperity as well. As we shall see, this is by no means a promise that God’s people should expect prosperity on a continuous basis.

Abraham’s Journey Begins with Disaster in Egypt (Genesis 12:8-13:2)

The initial results of Abraham’s journeys were not promising. There was fierce competition for the land (Gen. 12:6), and Abraham spent a long time trying to find a niche to occupy (Gen. 12:8-9). Eventually, deteriorating economic conditions forced him to pull out entirely and take his family to Egypt, hundreds of miles away from the land of God’s promise (Gen. 12:10). 

As an economic migrant to Egypt, Abraham’s vulnerable position made him fearful. He feared that the Egyptians might murder him to obtain his beautiful wife, Sarah. To prevent this, Abraham told Sarah to claim that she was his sister rather than his wife. As Abraham anticipated, one of the Egyptians—Pharaoh, in fact—did desire Sarah and she “was taken into Pharaoh’s house” (Gen. 12:15). As a result, “the Lord afflicted Pharaoh and his house with great plagues” (Gen. 12:17). When Pharaoh found out the reason—that he had taken another man’s wife—he returned Sarah to Abraham and immediately ordered them both to depart his country (Gen. 12:18-19). Nevertheless, Pharaoh enriched them with sheep and cattle, male and female donkeys, male and female servants as well as camels (Gen. 12:16), and silver and gold (Gen. 13:2), a further indication that Abraham’s wealth (Gen. 13:2) was due to royal gifts.[10]

This incident dramatically indicates both the moral quandaries posed by great disparities in wealth and poverty and the dangers of losing faith in the face of such problems. Abraham and Sarah were fleeing starvation. It may be hard to imagine being so desperately poor or afraid that a family would subject its female members to sexual liaisons in order to survive economically, but even today millions face this choice. Pharaoh berates Abraham for taking this course of action, yet God’s response to a later, similar incident (Gen. 20:7, 17) shows more of compassion than judgment. 

On the other hand, Abraham had received God’s direct promise, “I will make of you a great nation” (Gen. 12:2). Did his faith in God to make good on his promises fail so quickly? Did survival really require him to lie and allow his wife to become a concubine, or would God have pro­vided another way? Abraham’s fears seem to have made him forget his trust in God’s faithfulness. Similarly, people in difficult situations often convince themselves that they have no choice but to do something they regard as wrong. However, unpleasant choices, no matter our feelings about them, are not the same as having no choice at all.

Abraham and Lot Parted: Abraham’s Generosity (Genesis 13:3-18)

When Abraham and his family reentered Canaan and came to the region around Bethel, the friction that erupted between the herders of Abraham and those of his nephew Lot posed Abraham with a choice regarding the scarcity of land. A division had to be made, and Abraham took the risk of offering Lot first choice of the real estate. The central ridge of land in Canaan is rocky and does support much vegetation for grazing. Lot’s eye fell to the east and the plain around the Jordan River, which he regarded as “like the garden of the Lord,” so he chose this better portion for himself (Gen. 13:10). Abraham’s trust in God released him from the anxiety of looking out for himself. No matter how Abraham and Lot would prosper in the future, the fact that Abraham let Lot make the choice displayed generosity and established trust between him and Lot.

Generosity is a positive trait in both personal and business relationships. Perhaps nothing establishes trust and good relationships as solidly as generosity. Colleagues, customers, suppliers, even adversaries, respond strongly to generosity and remember it for a long time. When Zacchaeus the tax collector welcomed Jesus into his home and promised to give half of his possessions to the poor and to repay fourfold those he had cheated, Jesus called him a “son of Abraham” for his generosity and fruit of repentance (Luke 19:9). Zacchaeus was responding, of course, to the relational generosity of Jesus, who had unexpectedly, and uncharacteristically for the people of that time, opened his heart to a detested tax collector.

Abraham and Sarah’s Hospitality (Genesis 18:1-15)

The story of Abraham and Sarah’s generous hospitality to three visitors who came to them by the oaks of Mamre is told in Genesis 18. Seminomadic life in the country would often bring people from different families into contact with one another, and the character of Canaan as a natural land bridge between Asia and Africa made it a popular trade route. In the absence of a formal industry of hospitality, people living in cities and encampments had a social obligation to welcome strangers. From Old Testament descriptions and other ancient Near Eastern texts, Matthews derived seven codes of conduct defining what counts for good hospitality that maintains the honor of persons, their households, and communities by receiving and offering protection to strangers.[11]Around a settlement was a zone in which the individuals and the town were obliged to show hospitality.

1. In this zone, the villagers were responsible to offer hospitality to strangers.

2. The stranger must be transformed from being a potential threat to becoming an ally by the offer of hospitality.

3. Only the male head of household or a male citizen of a town or village may offer the invitation of hospitality.

4. The invitation may include a time span statement for the period of hospitality, but this can then be extended, if agreeable to both parties, on the renewed invitation of the host.

5. The stranger has the right of refusal, but this could be considered an affront to the honor of the host and could be a cause for immediate hostilities or conflict.

6. Once the invitation is accepted, the roles of the host and the guest are set by the rules of custom. The guest must not ask for anything. The host provides the best he has available, despite what may be modestly offered in the initial offer of hospitality. The guest is expected to reciprocate immediately with news, predictions of good fortune, or expressions of gratitude for what he has been given, and praise of the host’s generosity and honor. The host must not ask personal questions of the guest. These matters can only be volunteered by the guest.

7. The guest remains under the protection of the host until the guest has left the zone of obligation of the host.

This episode provides the background for the New Testament command, “Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it” (Heb. 13:2). 

Hospitality and generosity are often underappreciated in Christian circles. Yet the Bible pictures the kingdom of heaven as a generous, even extravagant, banquet (Isa. 25:6-9; Matt. 22:2-4). Hospitality fosters good relationships, and Abraham and Sarah’s hospitality provides an early biblical insight to the way relationships and sharing a meal go hand in hand. These strangers reaped a deeper understanding of each other by sharing a meal and an extended encounter. This remains true today. When people break bread together, or enjoy recreation or entertainment, they often grow to understand and appreciate each other better. Better working relationships and more effective communication are often fruits of hospitality. 

In Abraham and Sarah’s time, hospitality was almost always offered in the host’s home. Today, this is not always possible, or even desirable, and the hospitality industry has come into being to facilitate and offer hospitality in a wide variety of ways. If you want to offer hospitality and your home is too small or your cooking skills too limited, you might take someone to a restaurant or hotel and enjoy camaraderie and deepening relationships there. Hospitality workers would assist you in offering hospitality. Moreover, hospitality workers have in their own right the opportunity to refresh people, create good relationships, provide shelter, and serve others much as Jesus did when he made wine (John 2:1-11)  and washed feet (John 13:3-11). The hospitality industry accounts for 9 percent of the world gross domestic product and employs 98 million people,[12] including many of the less-skilled and immigrant workers who represent a rapidly growing portion of the Christian church.  Even more engage in unpaid hospitality, offering it to others as an act of love, friendship, compassion, and social engagement.  The example of Abraham and Sarah shows that this work can be profoundly important as a service to God and humanity. How could we do more to encourage each other to be generous in hospitality, no matter what our professions are?

Abraham’s Dispute with Abimelech (Genesis 20:1-16; 21:22-34)

When Abraham and Sarah entered the country of King Abimelech, Abimelech inadvertently violated the rules of hospitality, and as restitution awarded Abraham free grazing rights to whatever land he wanted (Gen. 20:1-16). Subsequently, a dispute erupted over a certain well of water that Abraham had originally dug but Abimelech’s servants later seized (Gen. 21:25). Seemingly unaware of the situation, when Abimelech heard of the complaint he entered into a sworn agreement initiated by Abraham, a treaty that publicly acknowledged Abraham’s right to the well and therefore his continued business activity in the region (Gen. 21:27-31).

Elsewhere we have seen Abraham give up what was rightfully his to keep (Gen. 14:22-24). Yet here, Abraham doggedly protects what is his. The narrator does not imply that Abraham is again wavering in faith, for the account concludes with worship (Gen. 21:33). Rather, he is a model of a wise and hard-working person who conducts his business openly and makes fair use of appropriate legal protections. In the business of shepherding, access to water was essential. Abraham could not have continued to provide for his animals, workers, and family without it. The fact of Abraham’s protection of water rights is therefore important, as well as the means by which he secured those rights.

Like Abraham, people in every kind of work have to discern when to act generously to benefit others, and when to protect resources and rights for the benefit of themselves or their organizations. There is no set of rules and regulations that can lead us to a mechanical answer. In all situations, we are stewards of God’s resources, though it may not always be clear whether God’s purposes are better served by giving away resources or by protecting them. But Abraham’s example highlights an aspect that is easy to forget. The decision is not only a matter of who is in the right, but also of how the decision will affect our relationships with those around us. In the earlier case of dividing the land with Lot, Abraham’s willing surrender of first choice to Lot laid the ground work for a good long-term working relationship. In the present case of his demanding access to the well according to his treaty rights, Abraham ensured the resources needed to keep his enterprise functioning. In addition, it seems that Abraham’s forcefulness actually improved relationships between himself and Abimelech. Remember that the dispute between them arose because Abraham didn’t assert his position when first encountering Abimelech (Gen. 20).    

A Burial Plot for Sarah (Genesis 23:1-20)

When Sarah died, Abraham engaged in an exemplary negotiation to buy a burial plot for her.  He conducted the negotiations openly and honestly in the presence of witnesses, taking due care for the needs of both himself and the seller (Gen. 23:10-13, 16, 18). The property in question is clearly identified (Gen. 23:9), and Abraham’s intended use as a burial site is mentioned several times (Gen. 23:4, 6, 9, 11, 13, 15, 20).

The dialogue of the negotiation is exceptionally clear, socially proper, and transparent. It takes place at the gate of the city where business was done in public. Abraham initiates the request for a real-estate transaction. The local Hittites freely offer a choice tomb. Abraham demurs, asking them to contact a certain owner of a field with a cave appropriate for a burial site so that he could buy it for the “full price.”

Ephron, the owner, overheard the request and offered the field as a gift. Because this would not have resulted in Abraham having permanent claim, he politely offered to pay market value for it. Contrary to the staged bargaining that was typical of business transactions (Prov. 20:14), Abraham immediately agreed to Ephron’s price and paid it “according to the weights current among the merchants” (Gen. 23:16). This expression meant that the deal conformed to the standard for silver used in real estate sales.

Abraham could have been so wealthy that he did not need to bargain, and/or he could have been wishing to buy a measure of good will along with the land. Additionally, he could have wished to forestall any questioning of the sale and of his right to the land. In the end, he received the title deed to the property with its cave and trees (Gen. 23:17-20). It was the important burial site of Sarah and later Abraham himself, as well as that of Isaac and Rebekah, and Jacob and Leah.

In this matter, Abraham’s actions modeled core values of integrity, transparency, and business acumen. He honored his wife by mourning and properly caring for her remains. He understood his status in the land and treated its long-term residents with respect. He transacted business openly and honestly, doing so in front of witnesses. He communicated clearly. He was sensitive to the negotiating process and politely avoided accepting the land as a gift. He swiftly paid the agreed amount. He used the site only for the purpose he stated during the negotiations. He thus maintained good relationships with everyone involved.