The Nature and Beneficence of God
S.R. Aldridge Romans 10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich to all that call on him.… Many surface-distinctions between the Jew and Greek may be drawn by men, but none are recognized by God in such wise as to incapacitate some members of the race for seeking salvation at his hands. The text furnishes the basis for such a statement of universal salvability, in its clear enunciation of the nature of God. By implication it negatives many theories when it asserts that "the same Lord is Lord of all," and the following clause contains measureless comfort for every anxious praying heart. He is "rich unto all that call upon him." I. SOME ERRORS CORRECTED. 1. Polytheism. We might infer the truth of monotheism from the unity of structure visible in the world - its inhabitants, animals, and plants; from the analogy observable in different kingdoms of nature; and from the existence of the same laws operating to the remotest star. And the Mosaic Law distinctly enforced the truth, "The Lord our God is one Lord." Nor is the doctrine of the Trinity in unity contradictory. There is the historical fact that wherever Christianity has prevailed, idolatry has been doomed. The preaching of the fishermen effected what the most potent arguments of Greek philosophy and the keenest shafts of ridicule failed to accomplish. 2. Atheism. This is the other extreme; instead of many gods, no God. To attribute to blind force and fortuitous collocation of atoms the order and beauty of design evident in nature and history, is to posit an inefficient cause for the effects noted. So clearly is this seen, that the favourite attitude of many is to avoid definite assertions, and content themselves with saying, "We cannot be sure; we cannot attain to sufficient knowledge of the Unknowable to prompt our worship." This is practical atheism, imitated by multitudes who do not deny the authority of the Scriptures, or reject religion on speculative grounds, yet live "without God in the world." Remember that the non-recognition of the Deity does not absolve from religious responsibility. If there be a "Lord of all," he has claims upon your service which will not vanish because of your pleasant dreams and guilty unconcern. 3. Pantheism. He is Lord "of," i.e. "over all - a living, personal God, above as well as in nature. He is not to be identified with the universe, nor with his operations. He is different from his acts, as we are not our limbs, our deeds, but are conscious of a living will behind these manifestations. The instinct of prayer would be checked at once by the thought of calling upon" an abstraction of humanity or unintelligent matter. 4. Socinianism, or the denial of the Deity of Christ. Few stronger passages could be adduced than those in the context to assure us of the apostle's conviction of the dignity of the Saviour. In the ninth verse we are taught to "confess Jesus as Lord," and following the emphatic language of the text comes the thirteenth verse, where the prophecy of Joel and the title Jehovah are applied to Christ, the express subject of this chapter. All doubt as to the reference is removed by the question, "How shall they call on him in whom they have not believed?" since the object of our faith is ever represented as Christ, the manifested God. The only refuge is to deny the competency and inspiration of the apostle, and then we do not get rid of the other Scripture texts which speak of him as the Creator "by whom all things were made," and the Judge "to whom all authority is committed." No declaration of the relationship of the Son to the Father, more available for explanation of the mystery, can we have than "he is the Image of the invisible God." 5. Sectarianism, or Judaism as a system of rites, the embodiment of the narrow bigoted spirit which will admit only certain classes within its pale. Most scornful epithets did the Jews employ with respect to the unprivileged state of the rest of mankind; they were "the drops of the bucket, the offscouring of all things." But if the whole world may claim the same Lord, one family dares not arrogate to itself all the Divine love and blessing. What is the miserable superiority of the giant to the dwarf in the view of him who gazes from the mountain-top? The regard of God is to quality, not quantity; he wants the pure gold of repentance and obedience, no matter with what ingredients or amid what surroundings it may be found.. Jesus Christ taught us to abolish caste by the petition, "Our Father." In the present condition of religious knowledge and feeling, sects may be convenient, almost necessary, but we need not unchristianize those without our borders, nor confine our view of salvation to those who utter the same party shibboleth. II. A TRUTH OF COMFORTABLE IMPORT - THE BENEFICENCE OF GOD. 1. His wealth permits him to do good to all. The slowly passing centuries have not enabled men to find out the extent of the Divine riches. The catalogue is exhaustless that is being compiled of the adaptations, combinations, resources, with which the Creator has furnished man's home. Then, whilst the microscope reveals innumerable infinitesimal wonders, the telescope discovers countless worlds. And the apostle delighted in the use of the word "riches" to describe the mercies of God in redemption. He felt he had to publish a purpose of God rich in wisdom, love, and power, dwarfing all human systems of reform. The Lord of Christianity is so supremely glorious, that it was a relief to turn away from human poverty in thought and means, to contemplate "the treasures of wisdom and knowledge hidden in Christ." 2. He is rich in all that his creatures need. Circumlocution offices abound on earth. The king cannot heal the leper, nor the doctor give legal information to the suitor, nor the lawyer be expected to head the subscription list. But none can seek Christ in vain for spiritual wants. He is rich in mercy to the penitent sinner, and to the believer forgetful of his early vows he is rich in the assurance of forgiveness and succour. The disappointed may find him an unfailing Hope, the bereaved a "God of all consolation;" to the tempted he is the "Way of escape," and to the heated with the struggle of life, "the Shadow of a great rock." 3. A benevolent Lord. "Rich unto all." Many a wealthy man is not "rich unto" anybody else - not even unto himself, poor niggardly soul. God sits not as a miser gloating over his goods, or as a king ensconced in the palace, where no cry of the poor or of the anguished can reach him. He delights to give; the glory of God is revealed in blessing his creatures. Love created, sustains, enriches, the universe. We need not fear coming too often or asking too largely. We shall not weary his generosity, or appeal too late to his exchequer because a more fortunate applicant anticipated our request. Invited to his banquet, he will not thank you for partaking scantily of the rich fare, lest you should trespass on his bounty. 4. The one restriction. Only one condition is to be fulfilled - that we "call upon him." This is but reasonable. We receive daily benefits unasked, but in the concerns of the soul we are treated as intelligent beings, as children whose voice the Father loves to hear. The prayer of mingled contrition and trust purifies and exalts the suppliants, honours and gratifies the Donor of good. The character of the petition manifests the spiritual state of the petitioner. Set the desires not so much upon the promises of physical relief as of spiritual blessing, not so much the removal of the trial as strength to bear it, not so much the extraction of the thorn as grace to submit patiently and to see wise purposes subserved by the infliction. What simpler counsel could be given to the heavy-laden sinner than this, "call upon him"? Like Peter amid the waves, cry out, "Lord, save me!" and Divine help shall respond, and you "shall be saved." And when the hour of death draws nigh, though we may not be surrounded by taunting foes, and no cruel blows may hasten our departure, yet, like the dying martyr, we may pass "calling upon the Lord, and saying, Lord Jesus, receive my spirit." - S.R.A. Parallel Verses KJV: For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. WEB: For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.