The Biblical Perspective on Refugees

Introduction

“According to International Law, a refugee is defined as a person who is outside his or her country and who is unable or unwilling to return to it because of “well-founded fear of being persecuted for reasons of race, religion, nationality, or membership of a particular social group or political opinion.”[1]

The topic about “The refugees” might not be an interesting to others but this is the reality what the world today is encountering. Perhaps, to some it is not interesting because they live in countries where refugee is not a common issue to witness. But to others they are not interested because they are just ignorant of it. For them the status of refugee itself is taken negatively insomuch that they do not want to stretch their helping hands in caring and extending their concern towards them.

According to the UNHCR official website, in 2009 the 60^th anniversary of world refugee day, there are 42 million refugees in the world and 80 percent of the world's refugees and internally displaced people are in developing nations.[2] It is truly marvelous that there are more NGOs rising in respond to the increase number of refugees in the world. It is clearly predictable that the issue of refugee will never end. The more human rights are realized the more political upheavals will occur.

I personally am interested in this topic because this is currently one of the hottest and most debated issues in my country called Myanmar (formerly Burma). And the Republic of the Philippines itself is not immune to protecting refugees. During Vietnam War, the Republic of the Philippines had admitted thousands of Vietnamese refugees.

This paper, in respond to the world refugee issue, attempts to expound biblical perspectives on refugees. I hope this would become an eye opener for Christians today regarding their view on refuges as well as a new challenge for them that helping the refugees is not tasked only to the Non-government organizations.

Along with this biblical theology research on refugees, situations of refugees in the Bible will be indentified and studied closely according their respective genres. When the selected passages are studied, various methods pertaining to their genres will be utilized. At the end, the findings from studying those selected passages will be synthesized and applied them to the churches today so that the churches can become a champion of hospitality towards refugees among us and a far from us.

[1] Fahlbusch Erwin, The Encyclopedia of Christianity.vol.4.(Grand Rapids: Eerdmanns Publishing house, 2005).p.557[2] http://www.unhcr.org/4a3b98706.html/accessed on March1,2011

Refugees in the Old Testament

Pentateuch

Jacob (Gen 27:41- 36:43)

Due to a dispute over Birth right blessing with his brother Esau, Jacob had to flee from his family and become a fugitive in another land. When Esau learnt about the “stolen blessing”[1] that his father Isaac had blessed Jacob, he said to himself “The days of mourning for my father are near; then I will kill my brother Jacob” (Gen. 27:41). When his mother Rebekkah learnt the plan of Esau, she told Jacob to run to Haran where her brother Laban was.

Rebekah, Jacob’s mother made a story that accused Esau’ marriage with Hittite woman to help Jacob to receive final blessings by Isaac since being married to the Hittite woman was such a grief to Isaac and Rebekah (Gen.26:35). Isaac agreed with it and Jacob was sent off with a blessing that God had promised to Abraham (Gen.28:3-4).

One night,Jacob had a dream. He saw a “stairway resting on earth with its top reaching to heaven, and the angels of God were ascending and descending on it.” (Gen. 28:12). He saw God standing above and heard speaking to him that He is the God of Abraham and his farther Jacob. He renewed the Abrahamic covenant with him. According to the covenant, God will give him a land, descendants, bless him to be blessing to all nations and furthermore God will be with him always. When he woke up he realized that God was present at that place so he named it “Bethel.” In fear of his brother, Jacob ran away from the house yet he is the one who received the full blessing from his father Isaac. He married to a woman that met the heart of his parents. With him God renewed the Abrahamic blessing. Although he fleet away from the harm of his own brother but through his dream he was met by God. God’s present was with him and a safely place where he could take refuge was prepared at the house of Laban. God’s unconditional blessing can be found in the life of Jacob while he is yet a deceiver. God himself sought and met Jacob in order to bless him. Regardless of how sinful he is, God accepted him as he was.

Joseph (Genesis 37)

During the biblical period, the eldest brother among the siblings used to be the most privileged as well as responsible in the entire household. But surprisingly Joseph who was not an eldest of among the children of Jacob brought a revolutionary incident in the family. The story as narrated by the narrator simply begins with an account of a family but ends with a political as well as national concern in the foreign land of Egypt.

Joseph was just a dreamer but he saved the entire family. Although he had suffered too much and underwent being sold by his own brothers, he helped the whole family to survive the great famine taken place in that time.

It was an introduction of a transition period from “the family to monarchy”[2]which was later experienced in Gen. 39-40. Since that was a transition period, the rest of the brothers in the family seemed not to be able to accept the reality that they hated Joseph the dreamer who was to be bowed by them. They thought of killing him but his eldest brother Reuben being responsible for the entire family saved his life by throwing him into abandoned well (Gen. 37:31). But during the absence Reuben, Joseph was again sold to Medianites Merchants.

When he came to Egypt, Joseph lived well by becoming an attendant of Potiphar. And the Lord was with him even when he became in charge of the household of Potiphar. On account of his righteousness before God he eventually became the prime minister of Egypt. Through Joseph Jacob and his family and the country of Egypt became prosperous to withstand the great famine.

Eventually he became a prime minister in Egypt, as refugee Joseph had underwent a lot of trials and hardship. And yet he was able to pass all those trials including the temptation of Potiphar’s wife. His life was full of up and down moments.

Moses (Exodus Chapter 2-4)

Moses was born to the house of Levi. But that time Pharaoh ordered that every boy, born to the Hebrew family must be thrown into Nile (Ex. 1:22). When Pharaoh’s daughter saw the baby, although she knew that he was a Hebrew’s baby she took it and name him Moses.

When the Pharaoh learnt that Moses murdered an Egyptian, he tried to kill him. But Moses fleet into Midian. While he was sitting down at a well, there were the daughters of Reuel the priest of Midian, came to draw water and fed their flocks but they were driven away by other shepherds. And Moses came to help them feed their flocks.

He agreed to stay with them in their land. He married to Zipporah and she gave birth to a son Gershom “I have become an alien in a foreign land.” The name of his son clearly shows that Moses himself felt as a stranger in foreign land. Being a refugee this is what common thing to feel like what Moses did. However, for Moses that was the time where God trained him to become another unlike Moses in the Palace in Egypt. He even became an instrument of a Covenant- keeping Deity[3] to save his people from bondage.

Moses, grown up and educated in a palace he enjoyed the most pleasurable things in life but then after he ran away from Pharaoh his life totally changed. However, he became God’s great instrument in delivering His own people from Egyptian bondage. Moses had been refugee two times in his life. The first time was during his babyhood. And the later was in the land of Midian. By the saving of the daughter of Pharaoh, his former experience helped him to become someday in the palace but the later experience humbled him to become nothing. However upon his nothingness, he personally encountered with God and God filled the nothingness with His might.

Law

Three Cities of Refuge (Deuteronomy 4:41-44; 19:1-14)

There are four passages where the cities refuge can be found. The law was first given to Moses in Exodus 35 God asked him to set aside cities of refuge when they occupy the land. And there are two times in Deuteronomy alone when the leadership was transferred from Moses to Joshua. And finally, when they already occupied the land in Joshua 20:1-9, he was asked to set aside three cities of refuge.

Setting cities of refuge aside was very significant throughout the journey of the people of Israel. This law of cities of refuge was repeatedly renewed even before they had not yet occupied the land.

But the purpose of constructing such cities is saving the life of innocent. According to Joshua 20:9, the cities of refuge is intended for anyone whether Hebrew or Alien who accidentally killed someone may flee and take refuge in them. There are two functions of the refuge “that any man-slayer may feel there, the second defines the circumstances under which the man slayer may benefit from refuge.”[4]

The aim of the distribution of the three cities is to ensure that a fugitive should fine one within a reasonable distance. However, “the establishment of cities of refuge does not necessarily supersede the notion of an alter as the symbol of divine protection of the innocent fugitive, but it extends sanctuary in practice into the jurisdiction of a city’s authorities.”[5]And the ultimate purpose is that no one should be condemned unjustly as a murderer.[6]

Thus, in the setting of the cities of refuge, God can be seen as a just and gracious to the innocent by extending cities of refuge beyond the sanctuary where innocent murderer used to take refuge. And also though God has chosen the nation of Israel to be his own but in terms of protection, everyone both the stranger and Israelite has a chance to take refuge in those cities.

David (1 Samuel 19:18- 30:31; 2Samuel 15)

In his life time, David had to flee and escape from two death threats one by King Saul out jealousy and another by his own son Absalom. In the former incident, David, who had been anointed to be the King of Israel by Prophet Samuel (1Sam. 16) made a flight to take a refuge for fear of Saul. On his way of escape David immediately went to Nob to Ahimelech the priest (1Sam. 21:1) to acquire provisions that he would need. In order to succeed his plan, he even deceived the priest with a ready made story. David told the priest “The King charged me with a certain matter and said to me, ‘No one is to know anything about your mission and your instruction” (1Sam. 21:2). However, his first flight to the priest shows that he had a a strong awareness in his heart that the priest is the one whom he could find full trust in amidst of trouble so much so that he made sure to receive provisions as much as possible by deceiving the Ahimelech.

Now David becomes homeless and helpless that he had to risk his life to find refuge with King Achish whom he had made battle with in Gath which is one of the five major towns in the Philistine (Joshua 13:3). After killing Goliath, the Philistine champion, David and the Israelites pursued the Philistines up to the cities of Gath and Ekron (1Samuel 17:51-52). Now, David approaches Gath again, but this time as a political refugee seeking asylum from Achish. For the worst, in his hand, there was the sword of Goliath which he took it from Ahimelech the priest. He came to the birth place of Goliath whom he killed with that sword (1Sam. 17:23). And one of the servants of King Achish well recognized David. It is evident enough that David was extremely frightened. Thus he disguised to be insane in order that the King would spare his life.

Though being a refugee who ran to and fro just to save his own life, David still could find opportunity to be a comfort to other. When Abiathar, son of Ahimelech being chased by the men of Soul ran to join him, he offered him a comfort as well as safety (1Sam. 22: 22-23). Being a refugee he not only sought for his own security, but he did concern about his entire family as well (1Sam. 22:3). At Mizpah in Moab, he secured a safe place for the rest of his family. Regardless of his condition, he always put God first in his life. Prior to anything he did, he took time to consult with God. He enquired of the Lord before he fought the Philistine to save Keilah (1Sam. 23:2, 4). And when there was no one to comfort him, David found strength in the Lord his God (1Sam. 30:6). He never took any chance of taking Saul’s life for granted. Instead he patiently waited for his due time even though Saul was in his hand possible to take revenge towards him for two times. He never laid his hand on a person whom God has anointed (1Sam. 24, 26).

In later, again David must flee for his life from his own son Absalom rebel. He is “alert, fully in charge, realistic, careful, and cunning.[7]” Before his flight, he dealt with a series of people such as Ittai (2Sam. 15: 19-23), Abiathar and Shimei (vv. 24-29), Hushai (vv. 32:37), Ziba (vv. 16:1-4) and Shimei (16: 5-14). David met Ittai a foreigner out of thoughtfulness to show his stead fast love and faithfulness towards the sojourner.[8]He also dealt with two priests which points out that he put his religious functionaries to maximum strategic use.[9]

[1] Kenneth A. Matthews, The New American Commentary: Genesis 11:27- 50:26 (USA: B&H Publishing Group, 2005),p.423.[2] John J. Scullion S.J, Claus Westermann: Genesis 37-50 A Commentary (Minneapolis: Augsburg Publishing House, 1986), p.45[3] R.K. Harrison, Introduction to the Old Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Compary,1969),P. 582[4] Moshe Weinfeld, The Anochor Bible: Deuteronomy 1-11.vol.5(New York: Doubleday, 1991), p. 231[5] J.G. McConville, Apollos Old Testament Commentary: Deuteronomy (England: Apollos, 2002), p.309.[6] Ibid.[7] Walter Bruggemann, Interpretation: First and Second Samuel (Louisville: John Knox Press, 1990), p.303.[8] Ibid.[9] Ibid.

Refugees in the New Testament

Jesus (Matt. 2:13-23)

In this gospel narrative of Jesus narrated by Evangelist Matthew to his own readers gives two significances in themes. First it is significant because the flight to Egypt means the fulfillment of the scripture. Secondly it conveys the parallel between the childhood of Jesus and the experience of Moses. [1]

When Herod ordered to kill all male babies who were less than two years, through dream the angel of the Lord appeared to Joseph flee into Egypt. "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him” (v. 13b). Now the family is a fugitive from the king and his soldiers. "He arose and took the young child and his mother by night, and departed into Egypt” (v. 14). It is not unusual for Israelites to seek refuge in Egypt when life becomes difficult elsewhere because Moses the baby was saved by the daughter of Pharaoh in Egypt, Joseph was sold and later became the prime minister in Egypt. Now that the family of Jesus came to take refuge in Egypt according to what the Old Testament the prophecy says in Jeremiah 31:15.

As noted above, this trip echoes the story of Moses as an infant. “In Egypt, God now kept his son safe, as he had preserved Israel there long ago and out of Egypt he would soon call him to his work of redemption as he had liberated Israel from Egypt to fulfill their role as his people.”[2] It also echoes the story of the earlier Joseph, whose going into Egypt laid the foundation for the birth of the Israelite nation and the Exodus (Genesis 37-50). That first Joseph was a dreamer and an interpreter of dreams. God also appears to this new Joseph in dreams (1:20; 2:13, 19).Joseph models unwavering obedience. We know little about him, but his prompt obedience is crucial to God's plan. He knows nothing except the next step of the journey, but he takes that step. So also is our obedience crucial to God's plan.

Similarly, taking the above illusions to the modern day, being a refugee or fugitive in foreign land does not end in itself. But it is sure that God takes in charge of preservation, protection and safety of the refugees from possible harm.

Fugitive Community (Acts 8)

Due to persecution, the church in Jerusalem had scattered and almost all became refugees (Acts 8:1). Until the persecution befell on the church at Jerusalem, all believers in the resurrected Jesus gathered and lived in unity. Luke must have his own reason why he put the burial of Stephen one of the seven deacons at Jerusalem. He emphasized the close connection between Stephen’s martyrdom and the persecution of the church (Acts 8:2, 3). The opposition did not end with Stephen’s death but a violent persecution erupted.

Negatively the church then began to suffer more violent persecutions and eventually had to scattered. But for positive side, “they were scattered like one scatters seed. But scattered seed grow, and the irony is that the persecution and scattering of the Christians only led to their further increase.”[3]

With their dispersion the fulfillment of the second phase of Jesus’ commission began. As refugees they escaped the persecution taken place in the Jerusalem but wherever they went they became witness to the gospel. Now the territory of the gospel is expanded not only but also to Samaria (Acts 8: 4-8).

Looking at the incident and result on this fugitive community of Jesus, physically they suffered hard but spiritually they turned to be the fulfillment of the great commission of Jesus and agent of the gospel.

The Twelve Tribes in James

Reading the prologue of James, one can promptly notice that the persecution felt by the church particularly by the twelve tribes were severe and they continued to scatter among the nations (1:1). Although they had driven by persecution, they still lived together as the people of God. Therefore, the book of James primarily deals with the concern for the health of the community through their suffering as refugees. Similarly Peter Davids also argued that the main focus of the author at such situation is to address the behavior of individuals because that behavior has an impact upon the life of the community.[4]

Despite the trials and sufferings, they were also stricken by poverty both externally and internally which always accompany with the life of refugees. However, with the community focus the author subsumes poverty under the theme of trials and temptation. While the theology of suffering is the central theme of the entire book, trials, temptation, partiality, faith (trust) and deeds, wisdom and patience are the key words found. They all are essential elements in the life of refugee.

[1] R.T. France, The Gospel According to Matthew; An Introduction and Commentary (England: Inter-Vasity Press, 1985),p.85[2] Ibid.[3] John B. Polhill, The New American Commentary: Acts ,vol.26 (Tennessee: Broadman Press, 1992),p.211.[4] Peter.H.Davids, New International Biblical Commentary; James (USA: Hendrickson Publishers, 1989),p.13.

Conclusion

In the Old Testament refugee is individual. But it was being developed into a family refugee by the time when the Baby Jesus must be taken to Egypt and when it comes to the New Testament the refugee becomes a community basis. In fact, becoming a refugee in the Old Testament is intentional. It was divine intention since the covenanting God must raise a nation to call his own in order to become a blessing to all nations. That covenant was made between God and Abraham (Gen. 12). Thus, in the condition of refugee, a person was trained and transformed so that he can in turn to become a transforming agent to the entire nation. It is clear with the incident of Moses, Jacob and David. However, though it was individual in the Old Testament the effects of the intention were not exclusive only to the individuals.

            But in the New Testament, the refugee becomes the form of a community. Although there would be persecutions felt by individual level but as a whole community they are refugees. For instance, in the book of Acts as well as James, the refugees are Christian community at Jerusalem and the latter the twelve tribes scattered over Asian minor. Therefore, brought those two forms of refugee under one light, it is so evident to prove that when refugee is meant there could be individual and community. Similarly, individual refugee might possibly have been suffering severely while as a whole a community not necessarily to be obviously suffering. Thus, one must be sensitive enough to recognize the individual and community refugees.

            In the Old Testament the purpose behind refugee is to build a nation and later to become a monarchy. Every refugee narrative in the Pentateuch and Historical books of Old Testament directly or indirectly responds to that purpose. But in the New Testament refugee is not intended to raise a homogenous nation but a new form of Christian community. They community itself was mixed with both Jews and Hellenists. And for the purpose is to evangelize the whole world. As they scattered, they penetrated wherever they went with the gospel. Therefore, according to the Biblical Teaching, being refugee is not supposed to mean only political revolution but also evangel revolution. Especially for those Christian refugees, they can still take it as opportunity to become witnesses to the gospel to the entire world as commissioned by the Lord Jesus Christ in Matthew 28:19-20.

            And it is good to notice in the life of refugee in the Old Testament that God always prepared helper or agent to provide the needs. Those agents came from within or outside. For instance, King David found favor from Achish, King of Philistines who once was the enemy of Israel. But in the New Testament the help comes or must come from within the community since the persecution came from outside. Thus, in James the twelve tribes which were scattered were comforted and instructed to help one another. They were urged not to have partiality between the poor and rich among them.

            Today gratefully there are a good number of non-Christian nations and yet they unconditionally welcome refugees. Although the so called Christian nations are the ones that mostly give their hearts to the world refugees, there are many more slots left so much so that the Christian churches as well as organizations must fill in. Helping and caring those who are suffering is God’s will and by helping them the church can be witness to the gospel among the refugees.