Migration is among the most pressing global issues of our time. From political refugees to economic migrants, the movement of people across borders stirs heated debate in policy, theology, and daily life. For African Christians—many of whom experience both the push of poverty and the pull of opportunity—God’s voice is needed more than ever. But how exactly does the Bible frame the question of migration?
Two Types of Foreigners in the Old Testament
The Old Testament makes a striking distinction between two types of foreigners in ancient Israel: the ger (sojourner or resident alien) and the nokri (outsider or foreigner). While these terms may seem remote, their relevance to today’s migration discourse is profound.
The ger was a person who, due to hardship—famine, war, or poverty—settled among the Israelites with the intent to integrate (Exodus 12:48-49; Leviticus 19:33-34). Though the ger was not allowed to own land or represent themselves independently in legal matters, they were welcomed into the covenant community under certain conditions (Deuteronomy 14:28-29). They could join in Israel’s worship if they conformed to its laws, and they were offered legal protections as vulnerable persons (Deuteronomy 1:16-17; 24:17). While not full citizens, they were not strangers either.
This biblical ethic is not based on ethnicity but on orientation.
The nokri, in contrast, remained fully outside the covenant community. He could be charged interest (Deuteronomy 23:20), was excluded from sabbatical-year debt release (Deuteronomy 15:3), and was even allowed to eat meat deemed unclean for Israelites (Deuteronomy 14:21). His status was that of a temporary outsider—respected, but not integrated.
This biblical ethic is not based on ethnicity but on orientation: whether one is willing to assimilate and honour the host community’s values.
Implications for Today’s Migration Debates
This ancient distinction challenges modern migration models that assume all migrants deserve equal treatment regardless of their legal status or willingness to integrate. The biblical model encourages discernment—recognising that not every outsider is the same, and not every arrival mandates the same response.
Not every outsider is the same.
Importantly, Scripture does not provide a general mandate to craft national immigration policy based solely on charity. While the New Testament urges hospitality (Matthew 25:35–40), it does so primarily within the body of believers—not as a blanket policy for civil governments. Compassion is necessary, but the means of expressing it may differ between personal ethics and public law.
Deuteronomy and Differentiation
Deuteronomy 23:2–9 adds further nuance. Here, Israel is told to treat different groups differently. Moabites and Ammonites are excluded from the assembly due to historical hostility, while Egyptians and Edomites are granted eventual inclusion. This shows that Israel’s policy was shaped not just by ancestry but also by historical memory and moral conduct.
Israel’s policy was shaped by historical memory and moral conduct.
Modern societies often avoid such distinctions in the name of non-discrimination. Yet Scripture suggests that differentiation is not inherently unjust—it can be a thoughtful response to history and the framework of distinct national and ethnic identities that God himself set forth, as reflected in the treatment of the ger and nokri. The biblical witness also stands apart from other ancient texts in its self-critical posture and its refusal to demonise the foreigner.
That said, biblical realism must not become hardness of heart. Migration today is rarely just a matter of personal ambition. Structural injustices—especially in parts of sub-Saharan Africa—continue to push people from their homes. Colonial legacies, exploitative trade systems, and modern economic imbalances often shape migration patterns. Though some causes—like corruption and mismanagement—are internal, external global forces still play a significant role.
Two Christian Voices on Migration
The contrasting views of James Edwards and Daniel Carroll reflect the tension between law and compassion in Christian engagement with migration.
James Edwards argues for a migration policy rooted in national sovereignty, legal order, and prudence. Drawing from Romans 13 and 1 Peter 2, he asserts the state’s God-given mandate to enforce borders and maintain justice. In his view, personal acts of mercy should not dictate national policy. However, his perspective often downplays the structural forces that compel migration, and his framing of some migrants as driven by “greed” is troubling, especially when many are fleeing desperation and not seeking luxury. Edwards rightly highlights the biblical basis for governmental authority and the importance of an ordered society.
The Bible calls Christians to a balanced view.
Daniel Carroll offers a compassion-centred approach to migration. Beginning with the imago Dei, he emphasises the inherent dignity and care owed to every human, regardless of legal status, highlighting biblical migrants like Abraham and Ruth and Daniel—as examples of people who were at times welcomed and protected. Carroll affirms national borders but advocates for challenging overly legalistic readings of Scripture. While his tone can sometimes be agenda-driven, his emphasis on love potentially allowing for civil disobedience needs careful theological nuance in a state context. Carroll rightly urges the church to act with empathy and justice, ensuring that Christian love remains central to its engagement with vulnerable migrants.
Walking the Middle Path
Ultimately, the Bible calls Christians to a balanced view: uphold justice and order, yet respond to migrants with discernment and grace. Integration should be encouraged; national identity respected. But compassion must not be abandoned—especially when suffering is driven by forces beyond a person’s control.
Migration is not merely a political issue. It is a theological one.
At the heart of the Christian worldview is the belief that our ultimate identity is in Christ; not in nation, tribe, or passport. As citizens of heaven (Philippians 3:20), we are all pilgrims journeying toward our final home. This should shape how we engage migration—not with fear or possessiveness, but with humility and compassion. We cannot cling to earthly properties or national privileges as if they were eternal. Instead, we must steward them generously, knowing they are temporary gifts.
Migration is not merely a political issue—it is a theological one. It touches on our view of God, humanity, justice, and mercy. For African Christians, many of whom face or have faced migration personally, scripture offers a compelling invitation: to see migrants not only as strangers, but as potential neighbours and fellow heirs of grace.
