from the Golden Text

Romans 2:11

God does not show favoritism.

—New Living Translation

God’s impartiality is first mentioned in Deuteronomy 10:17: “The Lord your God . . . regardeth not persons, nor taketh reward.” After Peter’s God-directed acceptance of the Roman centurion Cornelius as a believer (see Acts 10:34, 35, Responsive Reading), it becomes a recurring New Testament theme (see Galatians 2:6; Ephesians 6:9; Colossians 3:25).

from the Responsive Reading

Galatians 3:28 

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 

Ancient cultures commonly identified individuals by nationality, status, and gender. Only in Christianity were these labels abolished. “Paul’s words here declare the inauguration of a new paradigm of human value. . . ,” one scholar remarks, adding that in Christ “all temporal distinctions become meaningless. . . .”

Although Hebrew society didn’t rely heavily on enslaved people for labor, slavery was a widespread practice in the Roman Empire. In affirming equality for all, Christianity took a momentous step forward. (Paul never formally called for the abolition of slavery, but he stressed in his writings that everyone is free in the sight of God. And his letter to fellow Christian Philemon is considered in part an appeal for leniency for a runaway slave named Onesimus.)

In Paul’s epistles, Greek generally described anyone who wasn’t Jewish. It was interchangeable with the term Gentile. 

Acts 10:34–38, 43

Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power: . . . To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. 

Peter’s message, following his meeting with the Gentile Cornelius, acknowledges that Christian teachings apply to everyone. The term translated nation (Greek, ethnos—signifying tribe or people) is frequently rendered Gentiles in the New Testament. Though the Israelites were designated God’s chosen from early times (see example in Deuteronomy 28:9, citation 2), barriers of ethnicity and exclusivity are now exposed as baseless. 

from Section 1

3 | Ephesians 2:13–19

Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God.

Walls of division, both physical and symbolic, were typical of Hebrew tradition. Gentile worship in the Temple was limited. Jews who weren’t of the priestly class were separated by a curtain from the sacred inner space of the Temple. And wrong thinking and action were seen as partitions between God and His children. In this passage, the author proclaims that separation between individuals, and between individuals and God, is dissolved through Christ. 

“Far off,” viewed as a reference to non-Jews, echoes Isaiah 57:19: “Peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.” 

4 | Romans 5:10, 11

If, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

With Christ Jesus’ resurrection, God guarantees salvation for all humanity. A Bible authority explains: “Jesus did not come to change God’s attitude to men; he came to show what it is and always was. He came to prove unanswerably that God is love.” 

In the New Testament, the Greek term katallagē is rendered atonement only here (at the end of verse 11). Elsewhere it is translated reconciled or reconciling (see 11:15; II Corinthians 5:18).

from Section 2

6 | Psalms 10:4, 5

The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous.

8 | II Samuel 15:2–6

Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

Absalom was King David’s third son. Bible accounts characterize him as deceitful and treacherous. After his older half-brother Amnon rapes their sister Tamar, he arranges to kill Amnon by tricking their father (see 13:23–29). Absalom then flees, not reconciling with the king until three years later (see 13:32–38; 14:25–33). 

It is at this point that Absalom stands at the city gate, scheming to win the people’s loyalty. Then he organizes a revolt against the king. David and his household are forced to escape from Jerusalem, and Absalom brings an army against his father in the wilderness of Gilead. In spite of his son’s betrayal, David commands his soldiers to “deal gently with the young man for my sake” during battle. When Absalom is killed and the rebellion ends, David mourns his son deeply (see 15:7–18; 17:26; 18:1–18, 33). 

Some commentators think David wrote Psalm 55 about Absalom’s treachery. It includes the lines, “It was not an enemy that reproached me; then I could have borne it; . . . but it was thou, a man mine equal. . . . We took sweet counsel together, and walked unto the house of God in company” (vv. 12–14).

9 | Romans 16:17, 18

Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

from Section 3

10 | Proverbs 16:18, 19

Pride goeth before destruction, and an haughty spirit before a fall. Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

Humility is commended over pride repeatedly in Scripture, especially in the New Testament. Second Samuel has, “The afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down” (22:28). Jesus teaches, “Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11). Philippians 2:3 charges, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.”

This text warns against associating with the proud or sharing in their gains, even if this wealth was acquired by what was then considered acceptable means—as booty or spoil from a battle.

11 | Ezekiel 18:30, 31

Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. And make you a new heart and a new spirit. 

14 | Psalms 51:10, 15–17

Create in me a clean heart, O God; and renew a right spirit within me. . . . O Lord, open thou my lips; and my mouth shall shew forth thy praise. For thou desirest not sacrifice; else would I give it: . . . The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

In modern thought, sacrifice often signifies deprivation—the giving up of something in order to make requests of God or to atone for wrongdoing. Originally, however, the making of sacrifices portrayed joyful devotion to God. 

Over time, the outward ritual of sacrificing sometimes replaced emphasis on inward purification. Like the psalmist, Hebrew prophets warned against this materialization of worship. Isaiah says, for example, “To what purpose is the multitude of your sacrifices unto me? saith the Lord: . . . Wash you, make you clean; put away the evil of your doings from before mine eyes” (Isaiah 1:11, 16). And Amos states, “Though ye offer me burnt offerings and your meat offerings, I will not accept them: . . . But let judgment run down as waters, and righteousness as a mighty stream” (Amos 5:22, 24).

15 | I John 2:1

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.

“The first thing to note in this passage,” a scriptural authority writes, “is the sheer affection in it. . . . [The author] is writing to tell them that they must not sin but he does not scold. There is no cutting edge in his voice; he seeks to love them into goodness.”

Other than this instance, the Greek noun rendered advocate (paraklētos) appears four times in the King James Bible—all in the Gospel of John—as Comforter. Here the use is judicial, denoting the role of defender in a court of law. (Similar scriptural texts present Christ Jesus as intercessor for humanity; see Romans 8:34; Hebrews 7:25.)

from Section 4

19 | Luke 17:11–16

It came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thanks: and he was a Samaritan.

Fear of contagion led to lepers’ isolation from society, requiring them to stay away from others and to announce their presence by crying out, “Unclean” (see Leviticus 13:45, 46). Though one of these men was a Samaritan, the group’s common affliction overcame sectarian hostility and allowed them to band together.

Usually an appeal for mercy was a request for alms, but in this case the identification of Jesus as “Master” may denote a plea for healing. Jesus replies with a pointed call for faith before healing takes place—the charge to show themselves to the priests, who had legal power to pronounce them clean and approve their readmission to the community.

from Section 5

21 | John 9:39

Jesus said, For judgment I am come into this world, that they which see not might see. 

22 | John 10:14–18, 30

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. . . . I and my Father are one.

The first instance of fold in verse 16—“this fold” (Greek, aulē)—refers to a fenced area used to gather and protect sheep. The second—“one fold” (Greek, poimnē)—means flock. A limited number of sheep can be contained in a sheepfold, but a flock can include sheep from several folds. To apply this image: The Master’s message and works aren’t offered solely to one group; they are available to everyone who follows and obeys the “good shepherd.”

from Section 6

23 | I Corinthians 1:9, 10, 23, 24

God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. . . . But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

Skhisma, the Greek noun rendered divisions (and source of the English word schism), can indicate both literal and figurative breaches. It is translated rent in Jesus’ parable of the old and new cloth (see Matthew 9:16). A scholar observes, “Paul is not interested in imposing uniformity on the congregation, he is concerned that the community of Christian faith not suffer a tear in the fabric of its life that would weaken its faith and life in Christ.”

Today it’s difficult to perceive the degree of disbelief and outrage aroused by the concept of a crucified Messiah. For Jews, the Messiah was expected to be a powerful figure who would overthrow their enemies with supernatural force. To Romans, no respectable man would have been subjected to crucifixion, a form of public torture reserved for the worst criminals. And for Greeks, a true savior would be esteemed as a wise philosopher or teacher. 

Another commentator explains, however, “The fundamental theological point is that if the cross itself is God’s saving event, all human standards of evaluation are overturned.” He continues, “This proclamation of the crucified one is a stumbling block (skandalon) to Jews and craziness to Greeks, but for those who are part of God’s elect people . . . this mind-warping paradox is God’s power and God’s wisdom.”

24 | Ephesians 5:1, 2

Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour.

from Section 7

26 | Galatians 3:28

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Read a related article, “Revenge or resurrection?” by Elaine Follis, at jsh.christianscience.com/revenge-or-resurrection.