We are living in an exciting, challenging, constantly changing world. Though we sometimes express a desire for a return to "the good old days," few of us are really serious about it. Such mo9ments of fond recollection reflect the psychological fact that time often erases or blurs the unpleasant moments in our past. No one seriously longs for the bygone days of coal oil lamps, muddy roads, mule-drawn plows, and one-room school houses. On the contrary, we are pleased with the progress being made in almost every aspect of our lives.
Recent advancemetns in science, medicine and education have drastically altered our lives. And among those areas of human endeavor which have seen unprecedented advancement is the area of civil rights. We are witnessing one of the most momentous periods of social revolution in the entire history of human rrelations. We have seen laws enacted in the United States to insure that every person, regardless of ethnic and racial backgrounds, and religious convictions, may receive equal educational opportunities, equal job opportunities and adequate housing. Far more important the the enactment of new laws is the apparent change of attitude among most Americans. For many years we have been long on preaching equal opportunities for all, but short on actually practicing that philosophy.
Fortunely, times are changing. Churches, both in the south and in the north, are opening their doors to any person desiring to worship with them, completely disregarding their skin pigmentation and the quality of their clothing. Private colleges and universities are discriminating less and less against minority groups. Even my own alma mater in Nashville, Tennessee, has admitted a few Blacks to its traditionally all-white student body. [Editor's note: That university's very first Rhodes Scholar was a Black student.] Times are changing for the better. And though I am not a licensed prophet, I am convinced that the next decade will bring such outstanding advancements that few people will have valid reasons for screaming, "Discrimination!"
And, you know, there is one person against whom the charge of discrimination could never be rightfully leveled. That person is Almighty God. The apostle Paul attempted to convey this idea to the Christians who lived in the city of Rome by saying that God "will render to every man according to his works: to those who by patience in welldoing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and furth. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek. For God shows no partiality" (Romans 2:6-11.
Those words might seem pretty unemotional to us, but for the Jewish Christians they were earth-shaking. For years the rabbis had taught them that they were God's "pets," his own select people--which they were, to some extent. But what the rabbis failed to say was that this relationship was contingent upon their continued obedience to God's will, just as it is for all men. Paul rudely awakend them from their spiritual slumber and false security by shouting in their ears, "God shows no partiality!"
Having begun to arouse them from their lethargy, Paul threw this bucket of cold water in their faces: "All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified" (Romans 2:12-13). In effect, Paul told them that there has always been open housing in heaven!
The New Testament clearly reveals that God shows no partiality in regard to his offer of salvation. We are repeatedly informed that Jesus came to save all people from sin. The Master himself proclaimed that "God so loved the world that he gave his only Son, that whosoever believes in him should not perish but have eternal life" (Gospel of John 3:16).
The Jews should have known it was coming, for one of their great prophets and statesmen, Isaiah, proclaimed: "All the ends of the earth shall see the salvation of our God" (Isaiah 52:10). Salvation was to be prsent to all men!
In announcing the birth of Jesus, the angel of God exclaimed, "I bring you good news of a great joy which will come to all the people . . . " (Gospel of Luke 2:10). John the Immerser pointed to the Savior, saying, "Behold, the Lamb of God who takes away the sin of the world" (Gospel of John 1:29). And these words of the Lord himself should have settled the matter: "Come to me, all who labor and are heavy laden, and I will give you rest" (Gospel of Matthew 11:28).
But the disciples of Christ failed to comprehend the implications of his words, even when he ordered them to "Go and make disciples of all nations" (Matthew 28:19). Peter is a good example of how misunderstanding prevailed among the disciples. It was not until he had been led to the home of a Gentile soldier named Cornelius, and had actually discussed God's providence in each of their lives, that Peter began to see the light. The picture was beginning to focus for the big fisherman-turned-preacher, and he said: "Truly I perceive that God shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him" (Acts of the Apostles 10:34-35).
No child of God can afford to be class-conscious. We must let these stirring words by J.M. McCaleb (a man who devoted much of his life to telling the people in the Orient about Jesus) melt our cold hearts:
Just as there is no partiality in God's offer of salvation, neither is there any discrimination in regard to God's way of salvation. Jehovah does not have one set of requirements for the affluent and another for the poverty-stricken. There is not one way of salvation for the Caucasian and another for the Mulatto. If any one of us is to be saved, he will be saved in the same manner as those who found salvation in the first century.
That which is required of every one of us is plainly stated in the Word of God. Each of us much come to have faith. That is, the quality of trustfulness and surrender which will lead us to want to obey the Lord. It is faith in God the Father, who is the creator and sustainer of the world. It is faith in God the Son, who is the savior of the world. This was the point which Paul made when he wrote to the Christians in Rome and said, "We are justified by faith" (Romans 5:1). Later, he explained that "everyone who has faith may be justified" (Romans 10:4).
Faith is the foundation upon which the spiritual life is erected. When a person wholeheartedly believes that Jesus died for his sins, he finds himself wanting to return that love by doing God's will. Sincere faith inevitably leads to a change of life, and outward and inward repentance.
And faith also leads a person to obey Christ's statement that "he who believes and is baptized will be saved" (Gospel of Mark 16:16). On the first celebration of the feast of Pentecost after the ascension of Christ, Peter told the multitudes to "repent and be baptized, every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38). Over three thousand persons responded to Peter's invitation, were buried with Christ in the act of immersion (Romans 6:4), and were made a part of God's family (Acts 2:41).
Having been admitted to the church of God through faith, the born-again believer continues to walk by faith (2 Corinthians 5:7). Lest he fall from God's grace, the Christian presents his body as "a living sacrifice, holy and acceptable to God" (Romans 12:1).
God's new way of dealing with mankind, as revealed in the New Covenant or New Testament, was made known by Peter and the other disciples on the first Pentecost feast day following Christ's departure from the earth. That way of salvation has not changed since. In fact, Jesus indicated before his death that there would be no other way to be saved. "This gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come" (Matthew 24:14). There will be no alternative way of salvation offered. In the words of a radio disc jockey leaving the air, "That's all there is. There ain't no more."
And just as there is no difference in the way by which we must be saved, neither is there any discrimination shown by God in terms of the resulting blessings of salvation. When an illiterate street persons living in the slums of New York City becomes a Christian, he is just as entitled to God's spiritual blessings as the born-again, college-educated, white business executive living in a respectable suburb of Dallas, Texas. There is no difference.
Peace and freedom from guilt are offered to all. Whether a person is a Mexican farm laborer or an Indian oil developer, the promises are still the same. Every Christian, regardless of external factors, may find "the peace which passes all understanding." Each child of God is able to sing, "Blessed assurance, Jesus is mine!" Continual pardon, hope, and purpose in life are the results of the Christian's relationship with God, and they are promised to all who obey.
Finally, God shows no partiality in regard to the rejection of his offer of salvation. If a man is faithful--not perfect, but trying to be--he will be blessed. The unfaithful man will be punished. God is not influenced by the color of a man's skin, the size of his bank account, the number of college degrees he has secured, or even his having his name on the right church roll. God sees us as individuals, and will judge us individually. "So each of us shall give an account of himself to God" (Romans 14:12).
God doesn't practice partiality . He will save you in just the same way he saved Cornelius and Paul, the same as Lydia and the Ethiopian treasurer. But if you reject him, you'll receive the same fate prepared for the devil and his angels.
"God shows no partiality" (Romans 2:11).