The question of whether Jesus was a refugee is an interesting one that deserves careful examination of the biblical text. The Bible does not directly state that Jesus and his family were refugees, but it provides some clues that allow us to reasonably infer they may have been refugees at certain points in Jesus’ early life.
First, it is important to define what constitutes a refugee. The 1951 Refugee Convention defines a refugee as someone who “owing to a well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality, and is unable to, or owing to such fear, is unwilling to avail himself of the protection of that country.”
With this definition in mind, let’s look at key events in Jesus’ early life that provide evidence he and his family may have met this refugee criteria:
The Flight to Egypt
Matthew 2:13-15 describes how Joseph was warned by an angel to flee with Mary and the young Jesus to Egypt to escape King Herod, who wanted to kill Jesus. Herod had heard rumors of a new “king of the Jews” being born (Jesus), and wanted to eliminate any threats to his power. Matthew 2:14 states Joseph took Mary and Jesus by night and departed for Egypt, where they stayed until Herod died. This flight from their home country to Egypt fit the definition of refugees – they feared persecution from Herod, fled across national borders to find safe haven, and were unable to return home until the threat had passed.
The Return from Egypt
After Herod died, Joseph received word in a dream that it was safe to return with Jesus and Mary to Israel (Matthew 2:19-21). However, when Joseph heard Herod’s son Archelaus was ruling over Judea, he was afraid to settle there and was warned in another dream to go to Galilee instead. Matthew 2:22-23 says Joseph took his family and settled in Nazareth of Galilee. This indicates they may still have been living as refugees even when returning to Israel, as they did not feel safe returning to their hometown due to ongoing political tensions. Nazareth provided a safer haven.
The Birth in Bethlehem
It’s also possible Jesus’ very birth journey made him and his family refugees. Luke 2:1-7 describes how Joseph and the pregnant Mary were required by decree of Caesar Augustus to travel to Bethlehem for a census. The text does not state why they later fled to Egypt rather than returning home after Jesus’ birth. But as residents of Galilee, Bethlehem was not their hometown. Being displaced from home due to government decree could potentially qualify them as refugees on that initial journey as well.
Challenges and Limitations
Using the term “refugee” to describe Jesus and his family in their various displacements does have limitations. “Refugee” did not exist as a legal term at that time as it does today. Their experience as displaced persons was different than modern refugees. There is also no explicit statement in the Bible that they saw themselves or were seen by others as refugees. At most we can infer they may have met some of the criteria we now associate with refugee status.
It’s also important to consider the political implications of labeling Jesus a refugee today. Some may use it support certain agendas about immigration policies and refugee rights. But the intent should be to understand Jesus’ life context, not to score points in current debates. The Bible itself does not directly comment on implications of Jesus’ refugee status for contemporary politics.
In the end, Scripture does not provide definitive proof to state outright that Jesus was a refugee. But a fair examination of the text suggests he and his family experienced multiple displacements that forced them to flee across borders, unable to return home out of fear of persecution. This resonates with what many refugees still face today across the globe. Whether the refugee label appropriately applies to Jesus’ own circumstances remains open to interpretation and discussion.
Jesus’ Teachings on Foreigners and Strangers
While the Bible may not explicitly call Jesus a refugee, his teachings often showed concern and compassion for those seen as outsiders or strangers to the community. He emphasized treating them with love, dignity, and hospitality.
For example, in Matthew 25:31-46, Jesus equates caring for strangers in need with caring for him directly. Hebrews 13:2 also reminds believers to show hospitality to strangers, because by doing so some have welcomed angels without knowing it.
1 Peter 2:11 describes believers as “sojourners and exiles” in this world. This resonates with the refugee experience of not quite belonging and seeking a true home elsewhere. In John 15:19, Jesus says his disciples are not “of the world” just as he is not “of the world.” This further highlights the sense of alienation and displacement his followers may experience.
Overall, Jesus consistently broke down barriers between groups seen as insiders and outsiders, locals and foreigners. His ministry demonstrated God’s care and concern for all people regardless of social standing, ethnicity, or nationality. His life modeled what a spirit of welcome and dignity for migrants and strangers can look like in action.
Old Testament Roots on Treatment of Foreigners
Concern for refugees and displaced peoples is not just a New Testament theme. It runs deeply throughout the Old Testament as well. God reminds the Israelites to care for foreigners and strangers because they themselves experienced oppression and exile:
Exodus 23:9 – “You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt.”
Leviticus 19:34 – “You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God.”
God makes provision for foreigners alongside the local Israelites in terms of legal protections from harm (Exodus 12:49, Leviticus 24:22) and fair distribution of resources (Leviticus 19:10). Rules on tithing even include reminders to share with the foreigner (Deuteronomy 14:28-29).
The Old Testament prophets frequently warn Israel against oppression of foreigners. Ezekiel 22:7 condemns mistreating “sojourner” along with orphans and widows. Jeremiah 22:3-5 equates wronging foreigners with shedding innocent blood.
Overall, the Bible articulates strong mandates rooted in God’s character to show care and compassion to those who find themselves displaced, migrating, or seeking refuge in a foreign land. Israel’s own journey as an oppressed people reinforced the importance of welcoming strangers and showing hospitality to those far from home and family.
How Jesus Embodied Concern for the Vulnerable and Marginalized
Whether or not Jesus technically met the modern definition of a refugee, his teachings and actions consistently upheld God’s mandates in Scripture to care for and identify with displaced peoples. Some key examples include:
- Jesus withdrew to Egypt as a child, showing his own family fled persecution and found refuge in a foreign land (Matthew 2:13-15).
- In one of his first sermons, Jesus quoted Isaiah 61:1-2 which proclaims good news and liberty to the oppressed (Luke 4:16-21).
- Jesus praised the faith of a Roman centurion, suggesting even outsiders can have great faith (Luke 7:1-10).
- He affirmed the example of a Samaritan who helped a wounded man, while religious leaders walked by and ignored him (Luke 10:25-37).
- Jesus declared temple worship open to all nations when he drove out money-changers buying and selling there (Mark 11:15-17).
- He healed 10 lepers, even though only the Samaritan leper returned to thank him (Luke 17:11-19).
Whether interacting with Romans, Samaritans, lepers, women, or others marginalized by society, Jesus consistently reached across barriers and brought hope, compassion, and dignity to all. This aligns with the heart of God for refugees evident throughout Scripture.
How the Early Church Grappled with Inclusion of Outsiders
The book of Acts shows the early church wrestling with how fully to welcome outsiders and foreigners into fellowship. While Jesus broke down barriers between Jew and Gentile, the early Jewish church retained some of these same divisions initially.
Peter was hesitant to eat with uncircumcised Gentiles until God gave him a vision affirming that no people were unclean (Acts 10). Division arose because some Jewish believers demanded Gentile converts be circumcised, sparking the Jerusalem Council regarding inclusion (Acts 15). Paul also dealt with tensions between Jews and Gentile believers in several letters.
So while the ideal ethic was full inclusion and unity in Christ, the early church struggled in practice to live this out consistently. They grappled with overcoming historic ethnic and cultural barriers – something churches today still face in bridging divisions between groups.
Paul on Unity of All Peoples in Christ
Paul addressed issues of inclusion perhaps more than any other biblical author. He emphasized unions between Jews and Gentiles as part of God’s greater plan of reconciliation.
Ephesians 2:14-22 describes how Jesus broke down the dividing wall between Jew and Gentile to create one new community in himself. Galatians 3:28 famously states that in Christ, “There is neither Jew nor Greek…for you are all one in Christ Jesus.”
The oneness of believers from every nation was core to Paul’s theology. He articulated principles of Christian unity and equality that were quite radical for his day. If even Jews and Gentiles could be fully reconciled through Christ, Paul suggested any differences or barriers between people could ultimately be overcome in God’s kingdom.
Refugee Imagery in Revelation
The New Testament ends with Revelation depicting Christians as exiles awaiting their true heavenly home. Revelation often draws on Exodus imagery of God rescuing and sheltering his people:
Revelation 12:6 – “And the woman fled into the wilderness, where she has a place prepared by God.”
Revelation 12:13-17 – “But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.”
This refugee-like situation is temporary, as Revelation 21:1-4 promises God’s people will ultimately arrive home to “a new heaven and a new earth.” In the meantime, Christians find themselves displaced and longing for true home and country.
Insights on Refugees from Jesus’ Life and Teachings
In reviewing key biblical evidence, we gain these insights on refugees from Jesus’ own life and teachings:
- Jesus understood firsthand what it meant to suddenly flee one’s home due to threat of danger, becoming displaced as a refugee.
- He consistently reached out to the vulnerable and marginalized, including foreigners and outsiders.
- His teachings emphasized caring for those in need, including strangers and sojourners.
- Jesus’ life modeled breaking down divisions and barriers that exclude and harm.
- His vision was for inclusive communities united across differences and distances.
- The refugee experience resonates with biblical themes of sojourning on the way to our true heavenly home.
While “refugee” may not be a label explicitly used in Scripture for Jesus, the broader biblical mandate to care for those displaced from home and vulnerable is clear. Jesus’ actions aligned with this biblical ethic. His ministry and teachings revealed God’s heart of compassion for all people, regardless of race, class, or nationality.
Implications for the Church Today
When considering this biblical background, several implications emerge for churches today seeking to apply Jesus’ teachings on refugees and outsiders:
- Churches should evaluate whether their attitude aligns with Jesus’ compassion or the world’s indifference.
- They can advocate for refugee rights and physical needs through partnerships.
- Congregations must be prepared to cross cultural barriers to show welcome.
- Refugees within churches should be fully embraced rather than marginalized.
- Divisions between groups of believers from different nations and cultures must be overcome.
- The church should be a prophetic voice challenging xenophobia and racism.
- Outreach to refugees embodies Jesus’ call to serve “the least of these” in society.
The complex debates around refugees and immigration policies today cannot be easily solved by isolated Bible verses. However, Scripture provides principles and themes that should guide churches toward compassionate responses. Enacting Jesus’ example of caring for the displaced and vulnerable remains a vital mission for churches in today’s age as well.
Whether or not Jesus technically fits the modern legal definition of a refugee, he identified with the poor, oppressed, and marginalized in ways that should compel his followers toward similar compassion. Affirming refugees’ dignity and inclusion need not be seen as solely a political issue. It is, at its core, acting out the kind of biblical hospitality and care Jesus himself modeled for all people.