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Bible verses about Impartiality
(From Forerunner Commentary)

Amos 1:3-15

Before Amos gives specific reasons for God's judgment on Israel, he explains His judgment on the surrounding nations in Amos 1:3—2:3. Some may question God's punishment of nations to whom He has not revealed Himself. But God's response is that every human being knows—to one degree or another—what is moral and immoral (Romans 2:14-15). Abimelech, a pagan king of the Philistines, knew that it was wrong to commit sexual immorality (Genesis 26:10). In like manner, God holds these surrounding nations guilty.

Man has learned to silence the voice of his conscience (Romans 1:18), which has led to his sinking into total depravity (verses 20-32). Though God does not hold man accountable for understanding every detail of Him and His way, God does judge him for suppressing the knowledge of Him that he does have.

God does not unfairly accuse anyone. When He judges the Gentile nations as guilty, He does it with good cause. David writes poetically in Psalm 19:1-4 that man has ample evidence in the creation to conclude that a great and awesome Creator God exists. In Lystra, Paul and Barnabas preached that God witnesses to the Gentiles through the many things He provides for them (Acts 14:12-17). Paul writes similarly in Romans 1:19: "What may be known of God is manifest in them, for God has shown it to them." If he follows his conscience, man should bow down in reverence and awe to his Maker. Instead, mankind has worshipped things that God has made.

God's impartial judgment is important to this book. The nations around Israel in 760 BC had one negative common denominator: They had no revelation of God or His law, no priests or prophets from God. Yet Amos shows them as nations under judgment. Even without special revelation, they had a moral responsibility to God and to one another.

They were accountable to God to be good men, not depraved animals. He does not hold them responsible for their horrible and erroneous religious ideas, but He judges them for what they did or failed to do to other men. No human being can escape the obligation to be humanly moral as God intended, not even the Gentiles. Though God has never dealt directly with them, they know enough of His moral standards to be accountable to God.

If God requires this of men who have no revelation of Him, what does He require of us as Christians? The sobering fact is that we are held accountable for our relationship with both God and man. This underlines our need to listen to Amos.

John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)


 

Amos 1:3-5

God's judgment of Syria focuses on her use of total war—take no prisoners and leave nothing productive. Amos says to them: "War or no war, you had no right to treat people like that!" It is barbarism, and even in war people must be treated honorably and well.

John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)


 

Amos 1:3-15

In one way or another, these Gentile nations took vengeance in retaliation for injustices that they believed other nations committed against them. God promises to judge their barbarity, but He does not say when. Many years may pass before He takes action because His overriding goal is repentance and a change in character.

He will execute proper judgment—true justice, and it is our responsibility to have faith in that. Fifty years passed before God avenged the depredating acts of Hazael, king of Syria, against Gilead (Amos 1:3; II Kings 10:32-33). God waited for the right time and place to act. But He did act with a punishment from which He will not turn back (II Kings 13:22-25). When He decides to act, He acts!

When He says that He knows our sitting down and rising up (Psalm 139:2), He is not speaking metaphorically. He is involved with His people. We must learn that sometimes God may not take action within our lifetime, but when He says, "I will repay" (Romans 12:19; Deuteronomy 32:35), He means it!

John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)


 

Matthew 7:3-5

Jesus gives us practical instruction on this matter of judging. In a word, we are unqualified. We are not qualified to make these judgments. Setting ourselves up to judge another—even to "help" him in whatever problem he may have—is self-exalting, proud, presumptuous, vain (in terms both of vanity and futility), and as Jesus says, hypocritical because we are guilty of the same problems. In fact, He implies that our problems are worse! They are planks versus specks in the other person's eye.

The great overriding problem here is that it arrogates to ourselves a prerogative of God. He is the Judge. What are we doing taking one of His jobs from Him? In James 4:12, the apostle asks, "Who are you to judge another?" It sounds rather harsh to hear it put that way. "Who are you to take upon yourself the authority to judge this other person?" He says in verse 11, "He who speaks evil of his brother and judges his brother, speaks evil of the law and judges the law." That is what happens when we take it upon ourselves to judge another person.

Richard T. Ritenbaugh
What's So Bad About Busybodies?


 

Matthew 23:23

We tend to think of judgment as the eternal judgment and the sorting of sheep to the right and goats to the left at the return of Jesus Christ. While this ultimately comes into play, we first need to examine some elements of judgment in the "here and now" rather than the "there and then." For the converted Christian, judgment is now on the house of God (I Peter 4:17).

As used in Matthew 23:23 as a weighty matter, "judgment" is from the Greek word krisis, meaning "decision for or against" and suggesting a tribunal or formal judgment. It implies "justice." Justice has several meanings, the first of which is "impartial adjustment of conflicting claims or assignment of deserved punishment or reward." More simply, when a conflict arises among people, justice is administering what is just - "factual, reasonable, faithful, morally upright, good, fair, righteous, impartial, and legally correct."

The Pharisees took one element of that definition - the "legally correct" part - and based their relationships with others on it, conveniently deleting fairness, impartiality, reasonableness, etc. from their thinking. Christ wanted them to be legally correct, for it is part of proper decision-making, but there is more to it than that!

Staff
The Weightier Matters (Part 1): Introduction


 

Luke 12:48

God's judgment is perfectly fair. In this life, some have better opportunities to develop God's character. Others have greater intelligence or natural abilities. God will apply the principle of "to whom much is given, much is required" with perfect fairness. Teachers of God's way will be held to an even higher standard.

Staff
Basic Doctrines: Eternal Judgment


 

 




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