Abstract
After a brief survey of migration in the Bible, this article examines migration be it voluntary or enforced in the Book of Acts. Acts describes in Stephen's speech in surprising detail experiences of migration in Israel's past and its theological implications. Acts also describes that many early Christian missionaries served in places that were not their places of origin, voluntarily or by force: the disciples ended up in Jerusalem and eventually at the ends of the earth rather than returning to Galilee. Others had come to Jerusalem from elsewhere even before encountering the Gospel and ministered throughout the Eastern Mediterranean world as they became involved in mission. Early Christian mission is closely related to migration and dislocation, voluntary or by force, led by the Spirit and for the sake of the Gospel. Repeatedly other missionaries had to flee in order to avoid persecution. Despite the tragedy and suffering involved, there were also great opportunities which were readily seized: the Gospel moved forward. Much of early Christian mission was accomplished by refugees. A final section reflects on the significance of this portrayal of early Christian mission for the church and its mission in the 21st century.
Highlights
The Bible tells of many instances of forced or voluntary migration2 and of refugees, and mentions the material aspects of such dislocations, these are less prominent
The Old Testament ideal is that each Israelite lives on his own piece of land off the fruit of his labour (“every man under his vine and under his fig tree and no one shall make them afraid”, Micah 4:4)
Stephen’s speech emphasises that the times away from the land of Israel and the times of migration were periods of intensive experiences of God, and times of threatened and refused loyalty to God: there were the rejection of Moses, God’s appointed leader of the people, disobedience, the paradoxical desire to return to Egypt (7:39, to the place of misery and of threat to their very existence, 7:19), the incident of the golden calf and further idolatry (7:40–43)
Summary
The Bible tells of many instances of forced or voluntary migration and of refugees, and mentions the material aspects of such dislocations, these are less prominent. Ruth, counted among the ancestors of David and of Jesus (Matt 1:5), migrated with her mother-in-law Naomi to Israel and had to cope in a different environment (1:6–22).4 Later on in their history the people of Israel were dispersed and deported on several occasions, spent seventy years in exile and faced harsh circumstances. The Old Testament ideal is that each Israelite lives on his own piece of land off the fruit of his labour (“every man under his vine and under his fig tree and no one shall make them afraid”, Micah 4:4) The consequences of these migrations often were poverty, loss of status and other disadvantages for some or all; at times these movements meant wealth. Due to a Roman decree, Jesus is born not at home in Nazareth, but in Bethlehem where he ends up in a manger (Luke 2:1–7) Thereafter his family has to flee to Egypt and stay there as refugees (Matt 2:13–15). This is followed by an analysis and reflection of some implications for the mission of the church today
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