Christians seeking to be faithful to the Scriptures want to show kindness and compassion to these individuals but are also bound to respect the law. It is true that many undocumented immigrants have chosen to come to the U.S. illegally under very difficult circumstances, fleeing serious economic hardship or even persecution. However, except for those brought as minors or trafficked to the U.S. against their will, they still did knowingly break U.S. law. This is why I believe amnesty is the wrong approach; it communicates that the law doesn’t matter. Even when laws don’t work well, they shouldn’t simply be ignored.

Scripture describes a subset of King David’s “Mighty Men” from the tribe of Issachar as men who had understanding of the times, to know what Israel ought to do (1 Chron 12:32). That is a description of the band of brothers this podcast is seeking to build—men who understand their times because they view culture through a biblical lens—and who therefore know what their families, churches, and nation should do. As we continue this month’s series on false worldviews that lead our loved ones astray, today, we dig into what the Bible says about the Christian’s responsibility to care well for immigrants, who are called sojourners or resident aliens in Scripture.
When faced with the sight of millions of men, women, and children from war-torn lands seeking to escape tyranny to have a better life, most Christians will voice their approval for open door policies of inclusion, hospitality, diversity and welcome. Some Christians have even argued that failure to have such open-hearted attitudes towards these immigrants is sinfully, selfishly, letting “the gods of fear and security dictate how we respond.” (Mark Galli, Christianity Today). Does the biblical call to care for the sojourner and resident alien, imply that those with true Christ-like love for non-Americans requires us to throw open our boarders to all who want to enter? Jesus, did teach that true believers will hear from Jesus, “I was a STRANGER and you WELCOMED me.” Doesn’t this settle the issue—All Christians must be welcoming to immigrants who want to come into our country. Your children and grandchildren are hearing that argument. Let’s attempt to think biblically about the hot topic today of illegal, undocumented, immigrants coming across our southern border.
All Christians are to Give Special Care to Sojourners
At the core of Christian ethics is the recognition that every human being has dignity as God’s image-bearer, which requires us to care for every human, no matter what his or her social status. Scripture particularly identifies those holding the lowest status for intentional care—widows, orphans, the poor, and immigrants. The OT is filled with laws and narratives about immigrants. Israelites were commanded to provide for them through an agrarian welfare system, where foreigners could glean from an Israelite’s field (Dt 24:19-22) and were required to pay immigrants in a timely manner for their work (Dt 24:15). The Israelites were repeatedly warned not to oppress the widow, the orphan, or sojourner, in words like these in Deuteronomy 24: You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow’s garment in pledge, but you shall remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this (vs 17-18). The prophets frequently called down fire on anyone who claimed to be a follower of Yahweh and mistreated a foreigner. Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place. (Jer 22:3). Indeed, Malachi puts mistreatment of immigrants on a level with sorcery and adultery: Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers…against those who oppress widow and the fatherless, against those who thrust aside the sojourner (Mal 3:5).
The NT concern for immigrants is perhaps even more clear. Jesus was a refugee, fleeing with his family from Herod. He confronted his hometown elders over their racist attitudes towards gentile outsiders. He attacked the bigoted Jewish hatred for the Samaritans. Peter tells Christians that we, ourselves, are sojourners in a foreign land. Such status as foreigners should give us a new heart for others who find themselves in similar situations. Moreover, Jesus taught that on judgement day, he will look at true Christians and say, “I was a stranger and you WELCOMED me” and look at those damned to hell and say, “I was a stranger and you did NOT WELCOME me” (Matt 25:35-43). Here are some implications for a correct attitude towards immigrants:

Closing our hearts to the plight of the worldwide poor or oppressed immigrants seeking to flee to our nation is never appropriate.
Supporting a completely closed border, i.e. not having a legitimate way to admit any immigrants legally is, in my view, not a biblical option. As those whose citizenship is in heaven and who are called to a heart of compassion—shutting out the needy because they are not of OUR tribe is wrong.
I see no biblical basis for a merit-based system of legal immigration, which some Republican politicians have proposed. That seems the epitome of selfishness and American ethnocentrism. Though difficult to implement, opening our doors to those seeking asylum to escape oppression still seems most biblical to me.
Unquestionably, outreach to the immigrant population, whether here legally or illegally, must be as high a priority as reaching out to the poor, homeless, widows, and orphans.

The Fallacy of Equating Open Hearts to Immigrants with Open Borders 
The above argument to support justice and provide care for immigrants living in our land provides zero evidence for throwing open the borders of our nation.

The biblical commands require justice and care for immigrants already living in our land. This is an extension of the second great commandment, to love your neighbor as yourself. God is not addressing the issue of eliminating national borders, nor care for those of other nations.
To suggest that love for immigrants requires throwing open the doors of the nation would be like saying that love for our neighbor prevents every Hebrew or Christian family from closing the doors of their house to others at night.
God considers national boundaries important enough to say, When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples (Dt 32:8). In Acts 17:26, we see the same truth, that God himself established boundaries, making distinctions between different groups of people. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place.
Although authors, like Dan Carroll, in his book, Christians at the Boarder, and Preston Sprinkle in his blog, “A Christian Response to Undocumented Immigrants” attempt to justify the un-enforcement of immigration laws protecting our boarder as civil disobedience, they have no Biblical case for doing so. Since there is zero biblical teaching that makes open boarders a moral imperative, disagreeing with your nation’s immigration policy is no biblical justification for civil disobedience. Scripture permits civil disobedience only when a believer is compelled by the government to violate the clear command of Scripture. There is no verse of Scripture that gives a person the moral right to live in whatever land he or she chooses. It is an unbiblical stretch to turn the calling of all Christians to love their immigrant neighbors into a moral principle that gives every human a right to live in any country he wants to.
The argument that many deserving people can’t get into our country legally because the ones who do get in legally have the money to bribe officials has no merit. Bribery is part of every government in the world.

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She was a woman in constant demand. Pastors from the US praised her for her importance to Spurgeon’s church. Women from across the world wrote to her for advice in their own endeavours. Even in semi-retirement, men begged her to speak to women at their churches.

The streets of London were at a standstill.
Thousands crowded the streets to say goodbye to a dearly loved teacher. The Metropolitan Tabernacle was too full to hold the mourners.
Charles Spurgeon the following Sunday said this: “I have this day lost from my side one of the most faithful fervent, and efficient of my helpers, and the Church has lost one of her most useful members.”
Who was this faithful helper?
Mrs. Lavinia Strickland Bartlett.
Who was Lavinia? And what made her such a valued fellow servant of the great Charles Spurgeon?
Frequently, in history women’s stories remain untold. But such was her fame that Lavinia’s story was recorded by her son Edward H. Bartlett. It’s hard to find today but in this article I will give a quick overview of her life.
So set aside a few minutes to read a brief summary of her amazing story and what we can learn from her life.

Even at an early age, Lavinia showed the heart of an evangelist.

She read hymns to her her younger brothers before bed.
In her teens, she taught the “preaching, praying class” at Sunday school.
She even set up a school for girls.

But in her town, she was best known as “the praying girl.”
Their local parson failed to care for his flock. So for a time, a dissenting deacon “Pattern Wade” was called to death beds to support those in need.
However, eventually Pattern Wade was called home. He was soon replaced by Lavinia. Her son describes how she prayed with “harlots, poachers, burglars and prizefighters…at all hours of the day and night.” She walked miles and miles to visit those in need.
One story demonstrates her character. In the town was a horse breaker, the father of one of the members of her Sunday School. He was opposed to Christianity and boasted that he’d entered church twice in his life: when his mother took him to be Christened and when his wife took him to be married.
On his death bed, he refused to see any clergyman, even shouting them out of the house. A butcher friend encouraged him to see “the praying girl.”
Lavinia arrived and gave “a simple appeal to the love of Christ”. Amazingly, the man was soon in tears. He trusted Jesus and was soon ushered into eternal life.
The Praying Mother

But as a result of this, the “praying girl” became the “praying mother”. She devoted herself to her sons. Their father died when the boys were teenagers but she took upon herself to raise them in the Lord.
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Take cheer, troubled one—the Lord’s work is not done. The same Lord that used the cross for the redemption of the world is at work in your trials for His greater purposes. In this, we can have joy.

Like the inhospitable cold corridors of the emergency hallways we entered, so were the years of trials and tribulations my family endured. Life-altering pain, weekly doctor’s visits, IVs, and deeply weary souls underneath it all consumed the last five years of our life. Like a thief who comes to steal, it has physically, emotionally, and spiritually robbed us, leaving us depleted, weary, and wondering if we would survive. Joy has been rarely perceptible through our enduring loss. However, the seeds of a greater work, and yes, even of a greater delight have begun to sprout and flourish as we peer under the surface of what God is doing. A work that God is doing not only in us but in all who endure trials.
Joy does not arise naturally from us as we suffer the effects of the fall of this life. Why would James exhort the readers of his epistle to “count it all joy, my brothers, when you meet trials of various kinds” (James 1:2)? His words seem to be jarring initially, especially at the beginning of a letter to exiles who have been dispersed from their homes. We would expect words that seem more sympathetic, perhaps, intermingled with pity and compassion. The brother of our Lord, however, gets straight to the point and exhorts the opposite expression of natural emotion—joy amid trial. These seemingly cold words of James are actually filled with warm gospel truth and hope as they point the troubled soul to the root from which the true healing balm comes.
Our hearts often pleaded for God to remove our burden as it felt all-consuming and far too weighty to bear, and yet in those moments we found deeper appreciation for the sufferings of our Lord. Jesus’ need to withdraw to a solitary place in the garden of Gethsemane and plead in sorrowful anguish to have this cup removed, yet He surrendered to the will of the Father. As He hung on the cross, with His earthly life excruciatingly draining away, He recognized and even delighted in a work greater than the pain. The salvation of the world was taking place through the anguish of His soul (Isa. 53:11); redemption through His suffering and His shedding of blood (Heb. 9:22). If God used the worst suffering for the greatest good, then surely He can and does use our suffering for good as a part of His greater redemptive work.
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