My theory is very simple: Follow the money. The government, businesses, and all Americans benefit from the exploitation of undocumented immigrants. Here is what I mean:
The issue of undocumented immigration in the United States presents a complex ethical challenge, one that reflects broader themes of economic exploitation, systemic injustice, and society’s responsibility to the vulnerable. The U.S. economy has come to depend significantly on undocumented immigrants, who contribute to essential industries and pay taxes without receiving proportional benefits. This system raises questions of justice and human dignity, especially when evaluated through biblical teaching. The biblical witness reveals the moral imperative to resist systems that exploit the vulnerable and to build communities rooted in compassion, justice, and care for all people, especially the marginalized.
Undocumented immigrants are embedded in key sectors of the American economy, including agriculture, construction, food service, and domestic work. In many cases, these industries would face significant disruption without the labor of undocumented workers, who often perform physically demanding and low-paid jobs that many American citizens avoid. The agricultural sector, for example, relies heavily on undocumented labor to meet production demands. Beyond their labor contributions, undocumented immigrants also pay billions of dollars in taxes each year—around $11.74 billion in state and local taxes, according to the Institute on Taxation and Economic Policy. Many contribute to Social Security and Medicare but are ineligible to receive these benefits, creating a one-sided economic exchange that bolsters these programs while denying benefits to those who fund them.
This arrangement, where undocumented immigrants provide labor and revenue without receiving reciprocal rights or protections, raises significant ethical concerns. This system is, at its core, a form of economic idolatry, for it stems from an economic structure that treats human beings as resources to be exploited for profit rather than as individuals with inherent dignity. The U.S. reliance on undocumented labor without granting these workers legal rights or protections reflects a structural sin—where economic priorities dehumanize and exploit a vulnerable population. While it is far easier to scapegoat undocumented immigrants, the problem is much closer to home. Our exploitation of the poor is the greater sin, for through it, we dehumanize those who are created in God’s Image, and we violate the biblical demands of justice and compassion.
The Bible consistently condemns the exploitation of the poor, highlighting that God’s justice extends to societal structures and economic practices. In the Old Testament, the prophets repeatedly denounce societies that exploit the vulnerable for personal or systemic gain. Amos, for example, warns of God’s judgment on those who “trample on the needy and bring the poor of the land to an end” (Amos 8:4). Isaiah also critiques leaders who enact “unjust laws” that deprive the poor of their rights (Isaiah 10:1-2), emphasizing that true worship of God requires justice and compassion for the vulnerable. The prophetic tradition underscores that societies are accountable to God for how they treat their poorest members, rejecting systems that benefit the powerful at the expense of the marginalized.
Consider this: The story of Sodom and Gomorrah is often remembered for the dramatic destruction of these cities as divine judgment for sexual immorality. Yet the Hebrew prophets repeatedly emphasize deeper issues—social injustice, neglect of the poor, pride, and the abuse of power.
The prophet Ezekiel explicitly addresses the sins of Sodom in Ezekiel 16:49-50: “This was the sin of your sister Sodom: She and her daughters were arrogant, overfed, and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me.” Here, Ezekiel emphasizes pride, abundance without gratitude, and a lack of concern for the marginalized. Sodom is portrayed not merely as a place of personal immorality but as a society that has failed its most vulnerable members, focusing on self-interest and wealth over compassion and justice.
In the book of Isaiah, the prophet draws parallels between the sins of Israel and those of Sodom, particularly focusing on social injustice. In Isaiah 1:10-17, God, through Isaiah, rebukes the leaders of Israel by comparing them to the rulers of Sodom, condemning their empty religious practices that ignore justice and the plight of the oppressed. Isaiah’s message is that worship means little if it is not accompanied by a commitment to justice, compassion, and righteousness—values ignored by Sodom and Gomorrah.
The prophet Jeremiah also addresses the sins of Sodom, linking them to Israel’s moral and spiritual decay. In Jeremiah 23:14, he criticizes the prophets of Jerusalem, saying they “commit adultery and live a lie” and that they “are like Sodom” in their corruption. Here, Jeremiah connects the sins of Sodom to idolatry and moral degradation, showing how these sins can lead a society into decay.
Though not directly mentioning Sodom, the prophet Amos echoes the Hebrew Bible’s focus on social justice and righteousness, particularly regarding treatment of the poor. Amos warns that God’s judgment falls on societies that exploit the vulnerable and fail to uphold justice, showing a prophetic theme that reflects God’s concern with oppression, which mirrors the sins associated with Sodom.
The Hebrew prophets paint a broader picture of Sodom’s sins as deeply embedded in issues of pride, injustice, and a failure to care for those in need. Their condemnation of Sodom and Gomorrah serves as a cautionary reminder: true righteousness, according to the prophets, is not merely personal morality but a commitment to justice, mercy, and care for the marginalized. For these ancient prophets, divine judgment is a call to cultivate societies that reflect compassion and fairness—ideals that Sodom failed to uphold.
Walter Brueggemann’s The Prophetic Imagination adds another layer of insight, emphasizing the role of “prophetic imagination” in challenging systems of oppression. Brueggemann critiques the values of “empire”—societies that prioritize power, control, and economic growth over compassion and justice. The U.S. treatment of undocumented immigrants mirrors the logic of empire, where economic gain justifies the exploitation of the marginalized. Brueggemann calls Christians to envision alternatives rooted in God’s Kingdom, where justice and care for the vulnerable replace the priorities of empire. For him, true faith requires a commitment to societal structures that reflect God’s concern for justice, not systems that exploit the poor for profit.
In the New Testament, Jesus intensifies the biblical condemnation of exploitation, especially in relation to wealth and power. His mission statement in the Gospel of Luke—“to proclaim good news to the poor…to set the oppressed free” (Luke 4:18)—reveals a deep concern for the marginalized and oppressed. Jesus’ teachings challenge societal norms, warning of the spiritual dangers of wealth and greed. In the Sermon on the Mount, Jesus warns that “you cannot serve both God and money” (Matthew 6:24). This teaching points to the potential of wealth to lead to idolatry, where economic gain becomes more important than compassion and justice. Jesus’ words challenge believers to resist systems and practices that exploit the poor for financial gain.
1 Timothy 6:10 warns us that it is this love of money that is the root of all sorts of evil, including the evil of exploiting the poor and the powerless who have come to seek shelter and succor from us. The Apostle James also condemns the exploitation of laborers, warning that “the wages you failed to pay…are crying out against you” (James 5:1-6). James’ teaching reinforces the biblical message that God hears the cries of the oppressed and holds exploiters accountable.
The biblical message is clear: exploitation of the poor is a violation of divine justice. The U.S. treatment of undocumented immigrants, while economically advantageous, reveals a moral corruption that poisons the moral fabric of our nation. I am far more concerned with the condition of our hearts than with the politics of the issue.
As the church, we face a choice: We can be political partisans or prophetic witnesses—but we cannot be both. I don’t claim to have the answers to the complex issues surrounding undocumented immigrants. But I believe a better starting point is not mass deportations but rather the eradication of our own complicity in the economic exploitation of the poorest and most vulnerable among us. I pray, “Let justice roll down like water and righteousness like an ever-flowing stream (Amos 5:24) and let the church be the church.
Debbie and I serve as the FMI Global Associate Director for MENACA and Europe. We focus on cultivating disciples, leaders, and church planting movements.
