As BettyC mentioned earlier, both Attorney General Sessions and Sarah Huckabee-Sanders, the White House Press Secretary, decided to take their religion out and wave it around in everyone’s faces today. This was done to justify the change in policy that the President, via Attorney General Sessions, made in 2017 that children will be separated from their parents if they either present themselves for asylum or enter the US without documentation. The White House Press Secretary defaulted to the more generic argument that throughout the Bible it is asserted that laws should be followed. The Attorney General decided to (mis)apply Romans 13 to justify the unjustifiable.
Pat Robertson’s pet Trump spirituality translator for evangelical Christians, David Brody, was dispatched to provide support.
Given that Jeff Sessions is a small minded, racist, bigoted, homophobic, xenophobic, unreconstructed Confederate, and anyone who is trying t0 profit off of conning evangelical Christians into believing that the President is both a man of devout faith and a tool of the Lord, probably isn’t much better, it should be no surprise that they went with the favorite biblical exhortation of those who were pro-slavery prior to the Civil War.
Fortunately the Bible provides believers with very, very specific instructions about how to treat strangers.
Mentioned no fewer than 36 times throughout Scripture, the Torah’s exhortations on the treatment of the stranger often appear with a companion explanation: Heed the stranger’s treatment because “you know the feelings of a stranger, for you were strangers in the land of Egypt” (Exodus 23:9).
And the over thirty-six commandments (yep, there are more than 10…) about how to treat strangers bears directly on the immigration debates in the US in 2018. Especially for those like the Attorney General, David Brody, and the White House Press Secretary who cite scripture to cover their wickedness. (emphasis mine below)
In his just published book, Justice for All: How the Jewish Bible Revolutionized Ethics, biblical scholar Jeremiah Unterman writes that “…it is startling that the legal portions of the Torah contain more than fifty references to the resident stranger….”
Unterman examines the multitude of general admonitions not to harm the stranger, along with the positive exhortations to provide the stranger with basic food and clothing, with prompt payment of wages, and with legal justice. He points out that quite a few of these verses about the treatment of the stranger are juxtaposed with statements about God. The Torah understands the care of the stranger as imitatio dei, the imitation of God through the observance of the commandments. Unterman sees this as part of the ethical revolution of the Bible and notes that “nowhere in the ancient world is such a divine concern for the alien evinced.” He concludes with a most timely reminder that these laws should serve “to eliminate any shred of xenophobia.”
A striking phrase courses through the laws of the stranger that provides another powerful motivation for fulfilling these commandments ⏤ that appeals to believers and unbelievers alike:
“You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt”(Ex.22:20).
“You shall not oppress a stranger, for you know the soul of the stranger, for you were strangers in the land of Egypt” (Ex.23:9).
“The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt” (Lev.19:34).
“You too must befriend the stranger, for you were strangers in the land of Egypt” (Deut.10:19)
“You shall not hate an Egyptian, for you were stranger in his land” (Deut.23:8).
“Always remember that you were a slave in the land of Egypt; therefore do I enjoin you to observe this commandment” (Deut. 24:22)
So what does this all really mean. What exactly is a stranger? There are two types and they’re both protected by over fifty biblical commandments (emphasis mine below):
Ancient Israel was acquainted with two classes of strangers, resident aliens and foreigners who considered their sojourn in the land more or less temporary. The latter were referred to as zarim (זָרִים) or nokhrim (נָכְרִים), terms generally applied to anyone outside the circle the writer had in view (e.g., Ex. 21:8; 29:33). They retained their ties to their original home and sought to maintain their former political or social status. On occasion they came as invaders (II Sam. 22:45–46; Obad. 11). More often they entered the land in the pursuit of trade and other commercial ventures. The usual laws were not applicable to them, and they were protected by folk traditions concerning the proper treatment of strangers (cf. Job 31:32) and by special conventions resulting from contractual arrangements between the Israelites and their neighbors (cf. I Kings 20:34). In the legislation of Deuteronomy, an Israelite may charge a foreigner usury though he may not do so to a fellow Israelite (Deut. 23:21), and the septennial remission of debts does not apply to the debts of foreigners (Deut. 15:3). On the other hand, barred from the cult (Ex. 12:43), the foreigner was also not bound by the ritual laws, and it was permissible to sell him animals that had died a natural death (Deut. 14:21). The fact that Deuteronomy includes a special prohibition against foreigners’ ascending the throne (Deut. 17:15) and that Solomon specifically requested that God listen to their prayers (I Kings 8:41) may indicate the important position some foreigners occupied during the age of the monarchy.
In contrast with the foreigner, the ger (גֵּר), the resident alien, lived more or less permanently in his adopted community. Like the Arabic jār, he was “the protected stranger,” who was totally dependent on his patrons for his well-being. As W.R. Smith noted, his status was an extension of that of the guest, whose person was inviolable, though he could not enjoy all the privileges of the native. He, in turn, was expected to be loyal to his protectors (Gen. 21:23) and to be bound by their laws (Num. 15:15–16).
Since all of the landed property belonged to Israelites (cf. Lev. 25:23–24), the gerim were largely day laborers and artisans (Deut. 24: 14–15; cf. 29:10). Both the Book of the Covenant which classed them among those who were dependent (Ex. 23:12) and the Decaloguewhich referred to them as “your stranger” (gerkha; Ex. 20:10; cf. Deut. 5:14) attest their inferior position in Israelite society. While a few acquired wealth (cf. Lev. 25:47), most of them were poor and were treated as the impoverished natives. Thus, they were permitted to share in the fallen fruit in the vineyard (Lev. 19:10), the edges of the field, and the gleanings of the harvest (Lev. 23:22; see also Poor, Provisions *for). Like the other poor folk they were also granted a share in the tithe of the third year (Deut. 14:29) and the produce of the Sabbatical Year (Lev. 25:6).
Since the foreigners’ defenselessness made them vulnerable, the Israelites were frequently reminded of God’s special concern for the weak (Ex. 22:21–22; cf. Deut. 10:17–19) and were enjoined not to molest them (Ex. 22:20; cf. Jer. 7:6). They were not to be abused (Deut. 24:14) and were to receive equal treatment before the law (Deut. 1:16; cf. 24:17; 27:19). In case of accidental homicide, the cities of refuge were open to them as well (Num. 35:15), for there was to be “one standard for stranger and citizen alike” (Lev. 24:22). Moreover, the Israelites were enjoined to be especially solicitous of the welfare of the ger and to befriend him as one of their own, since they could recall the sufferings of their own people in the land of Egypt (Lev. 19:34; cf. Deut. 10:19).
It is a sad statement on the character of the Attorney General, David Brody, and the White House Press Secretary that the Bronze Age, tribal religion that forms the foundation for their own spiritual belief were far more evolved and far more humane than these three degenerate examples of the American conservative movement, conservative Christianity, and the Republican Party in 2018.