What does the Bible say about seeking / granting asylum?

And how touching is the plea of the 19th verse,which reminds us not so much (as it is usually taken) of man's transience on earth, as the divine care for the stranger-guest in Israel, as the provisions of the law manifest it. We are apt to judge things rather by the narrow and sectarian spirit actually manifested by the nation in its later history than by the precepts of the inspired lawgiver. Yet, separated as they were by the law itself from the abominations to which the nations in their departure from God had given themselves up, He had placed them upon the very lines of intercourse between these nations, and at the throbbing centre of the world's traffic. Here was their mountain fastness in which the Word that was entrusted to them was to be maintained for the blessing of the whole human race; and here, in the presence of all the powers of the world, so frank an asylum was offered to the one who sought it, that a mere fugitive slave escaping there was sheltered and free to find his home under the protection of the Lord God of Israel, and no man might deliver him up. (Deut. 23:15-16.)

Israel themselves had known the "the heart of a stranger" by bitter experience, and God declared Himself to them as One that "loveth the stranger in giving Him food and raiment." They are exhorted, "Love ye therefore the stranger: for ye were strangers in the land of Egypt." (Deut. 10:18-19.) Nay, they were taught still to account themselves as strangers, even in their land, and to prove to themselves that love of His to strangers of which He speaks: "The land shall not be sold for ever: for the land is Mine: for ye are strangers and sojourners with Me." (Lev. 25:23.)

(c) Next, Israel's home must be the refuge of the oppressed. True, slavery as yet was not banished from her midst, — perfection, we must ever remember, the Word itself asserts, could not be by the law, — yet it was greatly guarded and limited, so as to be another thing from that absolute subjection to the will of another which was every where recognized as lawful among the nations around. If, then, one of these human chattels broke its bands and fled, Israel was to be for such a secure asylum. In this way the enmity of the nations might be roused against them: this little people, nevertheless, were to extend their arms to the distressed whatever the consequences. According to the beauteous figure so often used, He under the shelter of whose wings they had come to rest could not destroy that confidence. Let it be a poor slave, he must yet be sheltered from the kings of the earth: there was one sanctuary of refuge for the oppressed; and it was in the bosom of the God of Israel.

In reading the Old Testament it is most interesting to see the outflow of God's compassion towards the poor and oppressed among His people. Take for instance the case of the runaway slave, towards whom His mercy was so blessedly extended in the responsibility put upon the person to whom he might appeal, after making his escape, for protection, and with whom also he was to dwell, without danger of being sent back to his master. (Deut. 23:15-16.) Think of an ill-treated slave fleeing from a place of bondage now at liberty in the house of his newly-found protector! The escape, however, had to be effected before the slave could enjoy his deliverance and freedom.

"Given to hospitality." The value which the early Christians set upon this virtue is plain, from Paul's mentioning it as among the requisite qualifications of a bishop. "Given to hospitality" — following after hospitality. In Titus it is, "A lover of hospitality." Not only are we to practise it, but to seek opportunities of thus manifesting our love to the brethren. And that, not only to those we know and love, but to strangers, brethren coming from a distance. "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares." 1 Timothy 3:2; Titus 1:8; Hebrews 13:2.

According to our modern notions, and the habits of our English homes, we limit the meaning of the word to social, convivial, intercourse among neighbours. In the days of the apostles it had a much wider and even an opposite meaning. It was one of the most sacred duties of the Christian, but often one of extreme danger. In times of persecution it was a high crime to entertain the excommunicated. And, as many of the faithful were banished from their own country for the Lord's sake, it became a special privilege to receive them, and a service to the Lord never to be forgotten. (Matt. 25) It was also a duty of necessity in those early times as places of public entertainment were unusual. In the East, such houses are still rarely to be met with, and the ancient custom of hospitality continues to be there regarded as one of the most sacred institutions of the country.

But notwithstanding the change of times and customs, it is still our duty and our privilege, to entertain strangers, and to assist them in their business, like Phoebe of old. No change in the habits of men, the customs of nations, or the edicts of tyrants, can ever set aside or weaken the authority of the word of the Lord, or of any one of His precepts for the ordering of the ways of His people. May we walk by faith, not by sight or habit. And may the Lord's own light shine more and more from the living pages of His holy word, for our faith and guidance in all things!

This first section ends with throwing the protection of the law over one who might be a stranger in Israel, and therefore likely to be treated differently. In this we see the compassionate interest of our God for those outside "the commonwealth of Israel" (Eph. 2:12).

The stranger comes first, and the remembrance of what they had been in the land of Egypt was to govern their conduct toward such. They had been in bitterness of soul through hard bondage when under the iron yoke of Pharaoh, and they could therefore enter into the feelings of those who were strangers in a strange land. The helpless are next commended to their hearts; and of all the helpless ones that appeal to our compassion, surely the widow and the fatherless have the first claim. God thus surrounds them here with the powerful defence of His own arm. If any should afflict them, they should be killed and their wives and children should become widows and orphans. Throughout the whole of Scripture these two classes are ever indicated as the special object of God's care, and hence should be objects of our compassionate concern. James accordingly says, "Pure religion and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (James 1:27.) The two following directions concern the poor — the first, to save him from extortion as well as to prevent the rich from making gain of his poverty; and the second, to secure him from destitution and nakedness. These laws, spite of the fact that the children of Israel were now governed from Sinai, permit us to see into the depths of the heart of God. What inexpressible tenderness in the provision that a pledged garment should be given up "by that the sun goeth down: for that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto Me, that I will hear; for I am gracious." The heart of God must be expressed by His people, and He is touched by the sight of one who has nothing to cover his body when he lies down to sleep!

What a rich provision is here for widows and orphans! How wondrous God's care of such! How many widows are much better off than when they had their husbands! How many orphans are better cared and provided for than when they had their parents! God looks after them! This is enough. Thousands of husbands and thousands of parents are worse by far than none; but God never fails those who are cast upon Him. He is ever true to His own Name, whatever relationship He takes. Let all widows and orphans remember this for their comfort and encouragement.

And then the poor stranger! He is not forgotten. "He loves the stranger, in giving him food and raiment." How precious is this! Our God cares for all those who are bereft of earthly props, human hopes, and creature confidences. All such have a special claim upon Him to which He will, most surely, respond according to all the love of His heart. The widow, the fatherless and the stranger are the special objects of His tender care, and as such have but to look to Him, and draw upon His exhaustless resources in all their varied need.

But then He must be known in order to be trusted. "They that know thy name will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee." Those who do not know God would vastly prefer an insurance policy or a government annuity to His promise. But the true believer finds in that promise the unfailing stay of his heart, because he knows, and trusts, and loves the Promiser. He delights in the thought of being absolutely shut up to God, wholly dependent upon Him. He would not, for worlds, be in any other position. The very thing which would almost drive an unbeliever out of his senses is to the Christian — the man of faith, the very deepest joy of his heart. The language of such an one will ever be, "My soul, wait thou only upon God; for my expectation is from him. He only is my rock." Blessed position! Precious portion! May the reader know it as a divine reality, a living power, in his heart, by the mighty ministry of the Holy Ghost! Then will he be able to sit loose to earthly things. He will be able to tell the world that he is independent of it, having found all he wants, for time and eternity, in the living God and His Christ.

The verses in between (21-27) safeguard the rights of the less important and more defenceless folk — strangers, widows, fatherless and poor. The tendency of fallen mankind is to take advantage of these, oppressing and defrauding them. Such conduct is abhorrent to God, and His kindness shines out, even as He gives His law. He will be their Defender. As He thinks of them His word is, "I am gracious."

Although Israel, as a nation, had a special place in the ways of God, being loved by Him, and separated from the nations, He desired them to know His attitude to the strangers who happened to dwell with them. In the chapter in which Moses said, “The Lord had a delight in thy fathers to love them, and He chose their seed after them he also said, “He…loves the stranger, in giving him food and raiment. Love ye therefore the stranger: for ye were strangers in the land of Egypt” (Deut. 10:15, 18-19).

It is, at once, interesting and edifying to notice the way in which Moses sets the divine example before the people as their model. Jehovah "loves the stranger, in giving him food and raiment. Love ye therefore the stranger; for ye were strangers in the land of Egypt." This is very touching. They were not only to keep before their eyes the divine model, but also to remember their own past history and experience, in order that their hearts might be drawn out in sympathy and compassion toward the poor homeless stranger. It was the bounden duty and high privilege of the Israel of God to place themselves in the circumstances and enter into the feelings of others. They were to be the moral representatives of that blessed One whose people they were, and whose Name was called upon them. They were to imitate Him in meeting the wants and gladdening the hearts of the fatherless, the widow, and the stranger. And if God's earthly people were called to this lovely course of action, how much more are we who are "blessed with all spiritual blessings in the heavenlies in Christ Jesus." May we abide more in His presence, and drink more into His Spirit, that so we may more faithfully reflect His moral glories upon all with whom we come in contact!