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Dutch Category 1: The Divine Command for Justice and Hospitality
These verses establish the non-negotiable moral foundation for how a community of faith must treat the stranger. It is not a suggestion, but a core tenet of divine law, rooted in memory and empathy.
Leviticus 19:33-34
“When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.”
反思： This is a command that guts our instinct to form in-groups and out-groups. It calls not just for tolerance, but for a radical empathy born from memory. The instruction to “love them as yourself” is grounded in the Israelites’ own trauma of being outsiders in Egypt. This isn’t just a law; it’s a therapeutic directive. It asks us to connect with our own past vulnerability to heal our present tendency to ‘other’ those who seem different, reminding us that our security is found not in exclusion, but in theexpansive compassion of God.
出埃及记22:21
「不要虐待或壓迫外國人，因為你在埃及是外國人。
反思： This is a direct prohibition against leveraging power over the vulnerable. The psychological weight here is profound. It serves as a constant check against the amnesia of privilege. To oppress the foreigner is to commit a kind of moral self-harm, betraying the memory of one’s own salvation and suffering. It’s a reminder that a secure identity is not threatened by the newcomer, but a fragile identity will always seek to bolster itself by diminishing another.
申命记27:19
“‘Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow.’ Then all the people shall say, ‘Amen!’”
反思： This verse frames injustice not as a simple mistake, but as a spiritual and moral blight upon the community. The communal response, “Amen!”, is a powerful act of collective accountability. It ingrains in the public consciousness a deep awareness that the health of the entire society is measured by how it treats its most exposed members. Withholding justice creates a kind of soul-sickness, a corruption that affects everyone, not just the immediate victim.
撒迦利亚书7:9-10
“This is what the LORD Almighty said: ‘Administer true justice; show mercy and compassion to one another. Do not oppress the widow or the fatherless, the foreigner or the poor. Do not plot evil against each other.’”
反思： Here, justice for the foreigner is placed alongside mercy and compassion as the key indicators of a heart aligned with God. It connects our external actions—how we structure our society—with our internal state—the plotting of our hearts. The verse diagnoses a spiritual sickness where a lack of compassion for the outsider is a symptom of a deeper malice that will inevitably turn inward and rot the community from within.
耶利米書 22:3
這就是耶和華所說的： 做正直和正确的事。 从被抢劫的压迫者手中拯救出来。 不要对外国人，没有父亲或寡妇的错误或暴力，不要在这个地方流无辜的血。
反思： This is not a passive command to simply “do no harm.” It is an active, courageous call to “rescue.” It confronts the passivity that so often enables oppression. It challenges the human tendency toward bystander apathy, urging us to step into the chaos and risk of another’s suffering. To fail to act is not a neutral position; it is to allow violence and injustice to take root in our shared space, polluting the very ground on which we stand.
希伯来书13:2
不要忘记对陌生人表示热情好客，因为这样，有些人在不知不觉中招待天使。
反思： This verse introduces a sense of wonder and divine possibility into the act of hospitality. It shifts the dynamic from one of charity (the powerful giving to the weak) to one of potential revelation. The stranger is not just a person in need, but a possible conduit of the sacred. This fosters a posture of humble and curious expectation rather than one of condescending pity, reminding us that in welcoming the other, we may be the ones who receive the greater gift.
Category 2: The Heart of God for the Vulnerable
These verses move beyond command to reveal the very character and motivation of God. Care for the refugee is not just a rule to be followed, but an imitation of God’s own nature.
Deuteronomy 10:17-19
“For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.”
反思： This passage is a stunning portrait of divine integrity. God’s greatness isn’t demonstrated through raw, detached power, but through a specific, tender bias toward the powerless. He “loves the foreigner.” This isn’t just about justice; it’s about affection. We are called to embody this same divine love, rooting our actions not in a grudging sense of duty, but in a deep, affective resonance with the heart of a God who actively seeks out and cares for the displaced.
Psalm 146:7-9
“He upholds the cause of the oppressed and gives food to the hungry. The LORD sets prisoners free, the LORD gives sight to the blind, the LORD lifts up those who are bowed down, the LORD loves the righteous. The LORD watches over the foreigner and sustains the fatherless and the widow, but he frustrates the ways of the wicked.”
反思： This is a song of hope for those who feel utterly abandoned. It paints a picture of a God who is actively at work in the world, intervening on behalf of those whose lives have been shattered. For a refugee, who has lost everything, this verse is a lifeline. It asserts that their life is “watched over” by the Creator of the universe. It provides a profound sense of mattering in a world that has treated them as if they do not matter at all.
以赛亚书58:6-7
这不是我选择的那种禁食： 松开不公正的枷锁，解开枷锁，让被压迫者自由，打破每一个枷锁？ 难道不与饥饿的人分享你的食物，为贫穷的流浪者提供避难所吗？当你看到赤身裸体时，穿上衣服，而不是远离你自己的血肉吗？
反思： This passage redefines authentic spirituality. It exposes a hollow religiosity that is detached from the suffering of others. True connection with God is found in tangible acts of solidarity with the “poor wanderer.” The phrase “your own flesh and blood” is a stunning psychological reframe, collapsing the distance between “us” and “them.” It commands us to see the refugee not as a stranger, but as family from whom we cannot turn away without damaging our own souls.
玛拉基3:5
“So I will come to put you on trial. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive the foreigners among you of justice, but do not fear me,” says the LORD Almighty.”
反思： This is a terrifying and clarifying verse. It places the act of depriving a foreigner of justice on the same level as occult practices, marital unfaithfulness, and perjury. God himself becomes the star witness for the prosecution against those who exploit the vulnerable. It reveals that this is not a minor social issue but a matter of ultimate, cosmic justice. It evokes a healthy fear, a moral awakening to the grave seriousness of how we structure our societies and treat the voiceless.
Psalm 68:5-6
“A father to the fatherless, a defender of widows, is God in his holy dwelling. God sets the lonely in families, he leads out the prisoners with singing; but the rebellious live in a sun-scorched land.”
反思： For the refugee, who has been ripped from family and home, this verse speaks to the deepest human longings for kinship and belonging. The image of God setting the lonely in families is a powerful balm for the trauma of displacement. It promises that the ache of isolation is not the final word. It offers a profound hope for a new community, a new sense of place, curated by a God who acts as a loving parent to those who have lost everything.
箴言31:8-9
为那些不能为自己说话的人，为所有赤贫者的权利说话。 说出来，公平地判断。 捍卫穷人和穷人的权利。
反思： This is a mandate for advocacy. It recognizes that powerlessness often includes voicelessness. It calls for those with standing and security to lend their voice and influence to protect the rights of the destitute. It is a moral imperative to use one’s privilege not for personal gain, but to amplify the cause of those who are systematically silenced, ensuring their inherent dignity is legally and socially recognized.
Category 3: The Lived Experience of Displacement
These passages are not abstract laws, but stories and reflections from the perspective of the displaced. They invite us into the emotional and spiritual reality of being a refugee.
Matthew 2:13-15
“When they had gone, an angel of the Lord appeared to Joseph in a dream. ‘Get up,’ he said, ‘take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.’ So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod.”
反思： The story of our faith begins with a family fleeing political violence as refugees. Jesus, Mary, and Joseph were forced to escape in the dead of night, seeking asylum in a foreign land to survive a murderous tyrant. This places the refugee experience at the very heart of the Incarnation. To follow Christ is to be in solidarity with a savior who knew the terror of displacement, the uncertainty of exile, and the reliance on the hospitality of strangers.
路1:16
“But Ruth replied, ‘Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God, my God.’”
反思： Ruth, a Moabite woman, is a portrait of the refugee who finds a new home through radical commitment and love. This declaration is the cry of a heart seeking attachment and belonging after devastating loss. It’s a beautiful expression of weaving one’s own identity into a new community, a new family, and a new faith. It shows that the “foreigner” is not a passive recipient of aid, but an active agent of love and loyalty who enriches the community that welcomes her.
哀叹 5:1-3
耶和華啊！你們要記念我們所發生的事。 看，看看我们的耻辱。 我们的遗产已经移交给陌生人，我们的家园交给了外国人。 我们成了无父，我们的母亲就像寡妇一样。
反思： This is the raw cry of a displaced people. It captures the profound sense of shame, loss, and disorientation that comes with being violently uprooted. The grief is not just for a physical home, but for a lost inheritance—a lost identity, history, and future. It is a prayer that gives voice to the deepest anguish of the refugee experience, a desperate plea to be seen and remembered by God when the world has forgotten.
彼得前书2:11
亲爱的朋友，我敦促你们，作为外国人和流亡者，不要有罪的欲望，这对你的灵魂发动战争。
反思： Here, the identity of “foreigner and exile” is given to all Christians. This is a profound reorientation. It suggests that a feeling of not-quite-belonging in the world’s power structures is a normal part of the faithful life. It creates a deep, intrinsic solidarity with earthly refugees, because it reminds us that, on a spiritual level, we all share in a state of sojourning. Our ultimate citizenship is in heaven, making us all, in a sense, strangers on earth.
Psalm 137:1
“By the rivers of Babylon we sat and wept when we remembered Zion.”
反思： This verse is a visceral depiction of the grief and trauma of forced exile. It captures the specific pain of memory—how the beauty of what was lost makes the present reality even more unbearable. The act of sitting and weeping by the waters of a foreign land is a portrait of profound depression and homesickness. It gives sacred legitimacy to the tears of refugees everywhere, acknowledging the deep psychological wound of being torn from one’s homeland.
路加福音10:33-34
“But a Samaritan, as he traveled, came where the man was; and when he saw him, he was moved to pity. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him.”
反思： In this parable, the hero is a member of a despised, outcast group—a “foreigner” in the eyes of the story’s primary audience. He, not the religious elites, is the one who truly sees and acts with compassion. It challenges our assumptions about who holds moral authority and who is capable of profound goodness. The Samaritan’s own experience of being an outsider may have sensitized him to the suffering of another, allowing him to respond with a gut-level pity that transcended social boundaries.
Category 4: The New Identity in the Kingdom of God
These final verses point to the ultimate hope offered in Christ, where earthly distinctions of “stranger” and “citizen” are challenged and ultimately overcome in a new, unified family of God.
Matthew 25:35, 40
“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… The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’”
反思： This is perhaps the most humbling and challenging teaching on the subject. Christ completely identifies himself with the stranger. He does not say, “It was 像 you did it for me”; He says, “You did it 對我來說.” Welcoming the refugee is a direct encounter with Jesus himself. This elevates hospitality from a good deed to a sacramental act. To turn away a stranger is to turn Christ away from our door, a choice with staggering eternal and psychological consequences for our own soul.
以弗所书2:19
因此，你们不再是外国人和陌生人，而是上帝子民及其家庭成员的同胞。
反思： This is the ultimate promise of the Gospel for anyone who has ever felt like an outsider. In Christ, the fundamental human wound of not belonging is healed. The categories of “foreigner” and “stranger” are abolished within the family of God. This verse offers a new, unshakable identity that is not dependent on a passport, a nation, or a piece of land, but on being a beloved member of God’s own household. It is the final homecoming for every wandering heart.
加拉太书3:28
「既沒有猶太人，也不是外邦人，既沒有奴隸也不自由，也沒有男女，因為你們在基督耶穌裡都是一體的。
反思： This is a revolutionary declaration of a new humanity. It dismantles the primary social, ethnic, and economic divisions that human societies use to create hierarchies and justify oppression. While these categories still exist on earth, their power to define our ultimate worth and divide us from one another is nullified in Christ. For the refugee who has been “othered” based on their ethnicity or national origin, this verse declares their full and equal status in the community that matters most.
歌罗西书3:11
這裡沒有外邦人或猶太人，受割禮或未受割禮，野蠻人，斯基提亞人，奴隸或自由，但基督是一切，而且是一切。
反思： This verse goes even further, including the “barbarian” and “Scythian”—terms for the most feared and uncivilized outsiders of the ancient world. It courageously asserts that even those we consider the most culturally alien or threatening are brought into the unifying reality of Christ. It challenges us to look at any refugee, no matter how different their culture or background, and see them not as a threat, but as a person in whom Christ dwells.
启示录7:9
在这之后，我看了看，在我面前有一大群人，没有人能数数，来自每个国家、部落、民族和语言，站在宝座和羔羊面前。
反思： This is the eschatological vision, the final portrait of God’s redeemed community. It is not a homogenous, assimilated mass. It is a vibrant, “great multitude” defined by its beautiful diversity of “every nation, tribe, people and language.” This is a profound comfort and hope. It shows that God does not erase our unique origins but celebrates them in a unified chorus of worship. The refugee’s earthly identity is not lost, but finds its ultimate, honored place in the eternal kingdom.
腓立比书3:20
我们的公民身份在天堂。 我们热切地等待一位救主--主耶稣基督。
反思： This verse gives a final, ultimate perspective. It reminds the person of faith that any earthly citizenship is temporary and secondary. Our truest passport, our deepest sense of belonging, is held in a spiritual reality. This creates a powerful sense of empathy for those who have lost their earthly citizenship, because it reminds us that we are all, in a sense, just passing through. Our shared, heavenly citizenship should compel us to treat our fellow sojourners on earth with extraordinary grace and generosity.
