Tuesday, March 18, 2025:  I was a stranger and you 

invited me in

Biblical scholar Ched Myers writes of the prominence of immigrants in the Scriptures. 

Torah and the Prophets warned Israel not to discriminate against economic or political refugees, since in YHWH’s eyes even the chosen people were “but aliens and tenants” (Leviticus 25:23). Instead, they were to treat the “sojourners in your midst” with dignity and justice (Deuteronomy 24:14). This fundamental regard for the resident alien, and call to solidarity with the “outsider,” came to full realization in the teaching and practice of Jesus of Nazareth. An oft-cited verse that captures this is Matthew’s last-judgment parable, in which Jesus commends those who welcome him in the guise of a stranger—and condemns those who do not (Matthew 25:35–46). [1] 

35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

Three archetypally vulnerable groups are commonly named in almost formulaic fashion: widows, orphans, and strangers. Because YHWH “watches over” them (Psalm 146:9), they have intrinsic rights to sustenance (Deuteronomy 14:29, 24:19–21, 26:12–13) and to human rights (Deuteronomy 27:19; Psalm 94:6). And the prophets measure the health of the nation by how widows, orphans, and strangers are treated (Jeremiah 7:6, 22:3; Zechariah 7:10; Malachi 3:5)….  

But there is another, theologically startling characteristic of scripture: from beginning to end, God too is portrayed entering our world in the guise of a stranger in need of hospitality. One of the first divine epiphanies is YHWH’s mysterious appearance in the form of “three guests” (Genesis 18:1–8). Abraham and Sarah offer them food, drink, and shelter, and their hospitality occasions the great promise of progeny that launches the salvation story of an entire people (Genesis 18:9–10)…. 

We can go further: the God of the Bible is consistently portrayed as “stateless,” and we can reasonably add undocumented. This is in stark contrast to the patron-gods of the empires that surrounded Israel, who lived comfortably in the temples of the king. In the Exodus tradition, the wilderness God doesn’t even have a name, much less “papers”: the moniker YHWH means “I will be whoever I will be”

(Exodus 3:14). God’s voice summons Moses into a conspiracy for freedom from a burning bush outside the borders of, and in opposition to, Pharaoh’s political and economic system. Inspired and led by this God, the Hebrews flee Egypt “in haste” (Exodus 12:33), and wander in the desert as a people with no legal status—as political refugees still must do.  

The Gospel writers portray Jesus as a refugee in need of hospitality:  

The Second Testament continues in this tradition. The gospel story begins with Jesus’ family fleeing violence as political refugees, pushed around Palestine by the imperial forces of Caesar and Herod (Matthew 2; Luke 2).

The adult Jesus not only characterizes himself as homeless (“the Human One has nowhere to lay his head,” Luke 9:58), but stateless. “My kingdom is not of this world,” he says before the Roman procurator (John 18:36).

The evangelists also portray Jesus as a constant recipient of hospitality who sometimes even “invites himself in” (see, for example, Luke 19:5). [2] 

19 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, but because he was short he could not see over the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

 

5 When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” 6 So he came down at once and welcomed him gladly.

 

7 All the people saw this and began to mutter, “He has gone to be the guest of a sinner.”

 

8 But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.”

 

9 Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.”

- From Richard Rohr's Daily Meditations

From the Center for Action and Contemplation