Interplay of fear of God’s judgement and responsibility compulsion as nexus for encouraging responsible migration response

Christopher Magezi

doi:10.4102/ve.v40i1.1909

Abstract

This article argues for the interplay of fear of God’s judgement and responsibility compulsion as a nexus for encouraging responsible migration response. This arises from the need of theology of migration that challenges the church to respond to migration challenges in a comprehensive manner. Given this, the aim of this article is to contribute migration theology that respond to the aforementioned proposed need. It utilises the available literature to establish the role of Israel in God’s redemptive history that includes her positive treatment of people from other nations, thereby also reminding the nations of what God expects of all people. In bringing the issue of the interplay of fear of God’s judgement and responsibility compulsion as a nexus for encouraging responsible migration response, it advances that God promises to judge and punish his people when they oppose his care and love for the vulnerable people such as aliens, widows and orphans (Ex 22:21–27). However, in remaining faithful to his aforementioned promises to the Israelites, God confronts them (the Israelites) in anger, judgement and punishment when they disobey him in the way they manage their relationship with people of other nations (Jr 7:1–15, 52; 2 Ki 24:10–20). With this in mind, it concludes by advancing the interplay of fear of God’s judgement and responsibility compulsion as nexus for encouraging responsible migration response within contemporary churches in South Africa and beyond.Intradisciplinary and/or interdisciplinary implications: This article outlines the issue of fear of judgement and responsibility compulsion as a nexus for responsible migration response. It underscores the aforementioned by delving into a thorough exegesis of the relevant Old Testament passages and looking at Israel’s role in redemptive history as God’s people. It then presents the role of Israel as accomplished by the God-man, Jesus Christ, who established the church as a new covenant community of God. As such, it is a theological interdisciplinary article integrating exegesis, biblical theology, systematic theology and practical theology.

Highlights

Intradisciplinary and/or interdisciplinary implications: This article outlines the issue of fear of judgement and responsibility compulsion as a nexus for responsible migration response
We view Christians’ compassion works, such as migrant ministries, as their appropriate response to their gracious redemption in Jesus Christ, we argue that the fear of God to extend his (God’s) judgement threat that emanates from the Old Testament should induce responsible migration response
It arises from the fact that from a redemptive-historical approach, God sanctions the Israelites not to emulate the nations, but rather to strive to reflect him in the way they treat migrants, thereby reminding the nations of what he expects of all people

Summary

Ethical considerations

This article followed all ethical standards for research without direct contact with human or animal subjects. In light of the universal implication of the Israelites’ role, this means that God’s judgement for Israel applies to the current church as a new covenant community of God (Lk 22:20b; Torrance 2008:48) that is responsible for extending God’s compassion, love and mercy to the vulnerable such as aliens (Mt 25:31ff). In amplifying the aforementioned point, we argue that God does promise to punish his people when they mistreat aliens among them Instead, he acts upon his promises in the history of Israel through exiling them to foreign nations (2 Ki 24:10–20; Jr 52) as a form of judgement and punishment for their sins, which include demonstrating faithlessness in God by turning to pagan gods, as well as separating their worship from their ethical lives, which culminates in the unjust treatment of aliens, widows and orphans (Jr 7:1–15). See the book by Stanley and Wilkin (2013) in which four scholars with different views on the proposed issue use biblical texts to present their perspectives on the role of works at the final judgement

Conclusion

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