Introduction

“Teacher, which is the great commandment in the law?” Jesus said to him, “‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” ¹

The Old is New Again

There is no such thing as a new ethical system.

“That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun. Is there anything of which it may be said, “See, this is new”? It has already been in ancient times before us.”²

Much of the world tells us that the greatest commandment is to fight for social justice, prevent climate change, to be actively anti-racist, to be inclusive, to build diversity, or ensure equity. Those goals all sound good on the surface, but what are believers in Jesus Christ primarily called to do and to be as His ambassadors until He comes again? How should we treat our fellow image-bearers?

Do Critical Race Theory (CRT), Social Emotional Learning (SEL), Environmental Social Governance (ESG) or Diversity, Equity, and Inclusion (DEI) initiatives bring anything new to the table to help us understand and appropriately treat our fellow man? Or are all these recent initiatives simply repackaging older ethical systems?

Defining the Terms

“He who controls the language controls the masses.”³

One of the most disappointing features of our day is the lack of precision (intentional or not) in our use of words and definitions. Communication requires a common framework and basis of understanding. If words and definitions are artificially manipulated in a culture, soon different parties are using identical words in a conversation but are describing completely different ideas and concepts typically with one party oblivious to the changes and their implications.

In building a Biblical theology of compassion and justice, we must carefully define our terms. We do not need to adopt the moral vocabulary of the world to do what is pleasing to God – the Bible is sufficient for these things. Satan continues to whisper, “Did God really say?” Only by carefully considering and defining our words, using the Bible as our standard, can we be consistent and come to an objective understanding of our responsibility before God here on earth. Biblical clarity, consistency, and precision is vitally important in this – and any - discussion.

The Nature of God

Any consideration of the responsibility of man must begin with the nature of God. As believers, we were bought at a price (1 Cor. 6:20) and we are not our own. We belong to God as His creatures and as His redeemed people. We are to imitate our Savior (Eph. 5:1; 1 Cor. 11:1). Consequently, we must know who He is. Only then can we properly represent Him to the world.

God as Creator

In the beginning the self-existent triune God created ex nihilo heaven and earth – time, space, and matter. (Gen. 1:1-2; John 1:3; Acts 17:24-27; Col. 1:16). He created man and woman on the sixth day of the creation week (Gen 1:26-27, 31).

God as Judge

As Creator of everything, God has all rights and authority over His creation to do with it as He wills (Ps. 89:11).

As a holy God jealous for His own glory, God must hate and punish anything that is contrary to His Person (i.e. His character/attributes/perfections). Psalm 7:11 declares: “God is a just judge and He is angry with the wicked every day.” He will judge the world in righteousness and with His truth according to Psalm 96:13. God judges the peoples with equity (Ps. 98:9) and tests the mind and the heart (Jer. 11:20) without showing any partiality (Acts 10:34, 1 Pet. 1:17). As a God of truth all His ways are just (Deut. 32:4).

God, in His Person and in all His acts, is good and upright (Gen. 18:25; Ps. 25:8). He righteously judges according to His own Word which is itself a perfect reflection of His own character. God’s law is just, true, and good (Neh. 9:20). God’s righteous judgment is based on objective, impartial truth.

“God is an impartial judge who acts in accordance with His own righteous standard.”⁴

God as Redeemer

The Lord is also merciful as the righteous Judge (Ps. 107.1). God is gracious and full of compassion, slow to anger and great in mercy (Ps. 145:8). As the holy Judge, God must judge righteously (Gen. 18:25, 1 Pet. 2:23). Otherwise, He would not be a good judge. But in His mercy and love, He sent His Son to bear the punishment of God’s wrath upon Himself in place of sinners (Titus 3:5, John 3:16, Rom. 5:8). The Creator, in His righteousness and justice, is not obligated to show mercy or compassion toward any rebellious sinner (Ex. 33:19) but has graciously chosen to do so. God is merciful to all who call upon Him for mercy (Ps. 86:5) and placed their sin upon Christ when the incarnate Son died on the cross in their stead (1 Pet. 2:24). God demonstrated His righteousness and mercy in Christ’s death even as He carried out His just judgment against sin on His Son (Rom. 3:24-26).

The Nature of Man

God created from one man all the nations of the earth and sovereignly appointed both their times in history and their geographic locations (Acts 17:26). Man is designed for God’s glory (1 Cor. 10:31).

The Imago Dei

Man is created in God’s image (Gen. 1:27) and as such has intrinsic value granted from our Creator.⁵ What the image of God entails and encapsulates is debated, but it is at the very least an intrinsic characteristic of men and women. It cannot be removed or abrogated. God made mankind His image in order that man might represent and declare God to the rest of His creation. In making us in His own image, the Creator equipped man with the capabilities (speech, reason, spiritual life, conscience, etc.) to represent and reveal God effectively in the position God had placed him. Even after Adam’s rebellion, the image of God continues to be intrinsic to mankind as we see in God’s command for capital punishment given after the flood to Noah and his descendants (Gen. 9:6).

Consequences of the Fall

In Adam and Eve’s rejection of God’s Word and disobedience to God’s commands, they separated themselves eternally from their self-existent holy Creator and brought physical and spiritual death to themselves and all their descendants. They inverted the Creator-creation hierarchy and attempted to erase the Creator-creature distinction declaring themselves “god” in place of Yahweh. Sin and rebellion against God now characterize every thought, word, and action of men and women – even the actions that they consider to be good (Rom. 3:10-12, Gen. 6:5, Ecc. 7:20, 9:3, Jer. 17:9). This is the default state of every human being – evil, corrupt, and in rebellion against their Creator. It is impossible for men and women to please God apart from His work of redemption in their lives through Christ (Is. 64:6). Mankind is absolutely incapable of correctly imaging God in their current state – everything has been twisted by man’s sin and its consequences.

Ambassadors in the World

Those that God has redeemed from the penalty, power, and (in the future) presence of sin are called to serve as Christ’s ambassadors (2 Cor. 5:20, Acts 1:8), bringing God glory through our good works (1 Cor. 10:31, Eph. 2:10), and correctly representing God to all His creation (Eph. 5:1; 1 Cor. 11:1).

What is Love?

Love is often portrayed as a feeling in popular culture, usually accompanied by a quickening pulse and butterflies in the stomach. Sometimes, though not often enough, it is shown to be the heartfelt care and uncompromising commitment of loyalty in seeking the good of another.

Jonathon Edwards spoke of passions and affections which I find to be helpful categories to use in discussions surrounding Biblical love. Passions are the responses of our body or fleshly makeup – sometimes good and appropriate, though often directed toward sin. Affections, on the other hand, are the inclinations of the will – a mental (moral) commitment in the mind. Love is often popularly defined as something that happens to you, that comes over you, or that you fall in (and out) of. Love defined in this way is a passion – a response to someone or something. But is that how God defines love?

We know that God demonstrated His love toward sinners by sending His Son Jesus Christ to die on the cross for our sins (John 3:16, Romans 5:8, 1 John 4:10). This is the supreme example of love (Eph. 1-2).

Christ’s work of salvation is just one of the ways God shows His love toward His creatures. But we are not God. How is love toward God and others accomplished by humans?

Matthew 22:36-40 tells us that the two greatest commandments are to love the Lord with your whole being and to love your neighbor as yourself. They are clearly imperatives - commands. But what does it mean to love the Lord? What does it mean to love your neighbor?

Love the Lord Your God

Wouldn’t it be nice if God’s Word simply defined what loving God means?

It does.

“If you love Me, keep My commandments” (John 14:15 NKJV). Love of God is defined as keeping His commandments. As a definition it seems straightforward, but that is the Biblical definition of love. 1 John 5:3 is even more clear: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome.” God’s commands are given in His Word, and while specifics of His commands might be debatable, the definition of love is now firmly placed within the objective framework of God’s special revelation. We don’t have to complicate love beyond what God has said in His Word.

Love Your Neighbor as Yourself

Wouldn’t it be nice if God’s Word defined what loving your neighbor means?

People often point to the parable of the Good Samaritan in Luke 10:30-37 as a picture of neighborly love, and rightly so. Jesus follows up the lawyer’s correct summation of the law with this very parable. But Jesus isn’t specifically addressing what love is in the parable of the beat-up Jewish man and the three different travelers who happen by. He is addressing the question of who your neighbor is. And Christ’s answer to that question was to be, yourself, the compassionate neighbor, not to be the judge of who should be your neighbor. Consequently, this parable doesn’t directly point us to the answer of what is love toward my neighbor.

We often wish for simple definitions from the Word of God. Loving your neighbor in today’s world does not seem to be straightforward.

It should be. And it is.

“And now I plead with you, lady, not as though I wrote a new commandment to you, but that which we have had from the beginning: that we love one another. This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it” (2 John 1:5-6 NKJV).

There it is. The old commandment is “love one another”. According to 2 John 6 we do that by walking according to His commandments. There is nothing new here. If you want to love your neighbor, you will obey the Lord’s commandments.

1 John 5:2 reinforces this definition of love: “By this we know that we love the children of God, when we love God and keep His commandments.” Romans 10:13 states: “Love does no harm to a neighbor; therefore love [is] the fulfillment of the law.”

Loving your neighbor is accomplished by loving the Creator God which is accomplished by obeying His commandments. It is impossible to understand or practice love outside the context of God’s moral law.

Upon These Hang All the Law and the Prophets

All that we’ve looked at so far points to the fact that Biblical love is not primarily a feeling. It is not defined by your intuition or by your neighbor’s desires or needs. Love is defined as obeying the Lord’s commands. Love is primarily an action. Knowing the biblical definition of love is both incredibly freeing and convicting. Love is completely objective because love is defined by God Himself.

Our sinful self would prefer some wiggle room here, but there isn’t. If you are obeying God by reflecting His character and following His revealed will, you are loving your neighbor.

Do you want to know if you love the Lord? Ask yourself: are you obeying God’s commands?

Do you want to know if you love your neighbor? Ask yourself: are you obeying God’s commands?

Love, as defined by God’s Word, is obeying the Lord’s commands. True love cannot be understood or practiced apart from God’s moral law.

Once we agree with the Biblical definition of love, the rest of the “social justice puzzle pieces” can fall into place. Even Jesus said, “On these two Commandments hang all the Law and the Prophets” (Matthew 22:40).

This is not to say there are no emotional, or internal, aspects to love – there are real, godly passions that exist in our exercise and experience of love toward God and others. But what’s going on inside your head (or as a bodily response) isn’t helpful (or loving) to others if it is not evidenced in godly (i.e. loving) action. God knows your heart – and that aspect of love is not ignored in the first great commandment: “You shall love the LORD your God with all your heart, with all your soul, and with all your mind.” Love is obeying the Word of God with your whole being.

Furthermore, loving your neighbor is more closely associated with loving God than we might realize. Since our neighbor is made in the image of God, only by loving God correctly can we truly, biblically love our neighbor. As a central aspect of the Christian life, love must be defined and understood biblically in order to be truly love. “Love is the most important command of all God’s commands. Love is a summary of all of God’s commands.”⁶

Love is therefore an active commitment to another’s good according to God’s character and law. With the objective standard and definition now in place for love being obedience to God and His commands, we can consider rightly how we ought to treat others. We must never break the commandments of God or act contrary to the character of God in our attempts to “love” others. If we do, it’s not love.

Themes of Scripture

Justice

Justice is rooted in the person and character of God. From Scripture we see that God is clearly a God of justice and if mankind gets justice wrong, they will also get God wrong. If we define justice incorrectly, we seriously undermine the good news of Christ’s death and resurrection and particularly what He accomplished by bearing the wrath of God in the place of sinners. God’s righteousness and justice throughout Scripture can be understood as the application of His holiness.⁷

The classical definition of justice is “the virtue which consists in giving to every one what is his due.”⁸ The confusion arises in what is due, to whom is it due, and from whom is it due?⁹

There are two dominant theories of justice: need-based vs. merit-based. In need-based theory, need determines what one is due (or owed). Whatever will satisfy the need is the object owed, and the recipient is the one who has the need. The one from whom it is owed is the un-needy – the one who has means or is able. The following Marxist slogan articulates this particular theory well: “from each according to his ability, to each according to his need,” but it is not an exclusively Marxist position. This need-based theory of justice undermines the gospel by conflating the justice of God with the grace of God. Justice is God giving you what you deserve. Grace is God giving you what you don’t deserve. According to the need-based theory of justice, you are owed (or you deserve) what you need. No one “needs” eternal wrath, rather they need rescue – so this view implies that sinners deserve to have their needs met by God or else, by definition, God would be unjust. This theory of justice is fundamentally contrary to the good news of the gospel of Jesus Christ and perverts God’s justice and grace.

On the other hand, when using a merit-based, or causation-based, theory of justice one’s rightful property (what one is due) is not determined by needs, but by who caused that property to be what it is. The one who is a primary cause justly deserves to be the owner of that property. They merit that property or wealth or item. This theory of justice aligns with God’s view of justice.¹⁰

“God is owed all worship and praise because He deserves it; He merits it. And God does not owe anything (positively) to His creatures, because they do not merit anything from Him. No creature has a just claim before God such that he could demand anything from God as justice based merely on his own person or being. The picture gets quite a bit bleaker when we add in the factor of sin. Sin is the failure of a creature to give God His due; it is an injustice against God. And God, being perfectly just, cannot abide such an injustice against Himself. Therefore, the justice of God demands a punishment against such sin, and this punishment is considered an act of justice because it is merited (“the wages of sin is death”). When it comes to the question of what God is owed, and of what God owes to others (both positively and negatively), the biblical answer is that it is determined by merit. God’s justice is ferociously merit-based.”¹¹

If justice was determined by need rather than merit, then God could not have anything due to Him since He does not need anything. Sin could not be an injustice against God. In a need-based justice system, the only injustice that could exist between fallen man and God would be God’s failure to give us all that we need.[#12]

As we look at Scripture, Exodus 20:15 provides the functional basis for justice – “You shall not steal.” The Lord Himself will not allow His glory and praise to be stolen from Him (Is. 42:8; 48:11). As the uncaused Cause, the Creator justly owns all things and can claim any man’s property or wealth at any time. Therefore, God can justly command that men charitably give away their wealth in certain cases. Acts of charity, under the merit-based model, are an act of justice to God. However, they are not acts of justice toward the needy. Giving is simply doing what the ultimate owner of that property or wealth commands. The act of giving is not done because the one in need deserves it or has it owed to him. Absent any command from God, this theory views wealth as “the property of [the one] who produced it – whether or not there are others who might need it.”¹²

To extend the merit-based theory of justice beyond basic property rights to topics such as murder, slavery, and private property, consider that, in relation to other humans, each human being owns and is responsible for his own life. Under God’s ownership of themselves, no human may lay claim to another’s life (Ex. 20:13). “Every man has a fundamental right to life… any threat to a man’s life by another is an act of injustice.”¹³ Beyond murder, other threats, such as chattel slavery, may take away significant aspects of one’s life which his liberty to live as he desires. Anything that is produced (wealth) is the product of human creativity – the investment of time and energy spent from the limited reserves of one’s life. Private property then, as a necessary consequence, becomes an extension of one’s life. Therefore, taking away one’s property is equivalent to taking away the portion of one’s life that was used to create that property. ¹⁴ Stealing is unjust – no one’s need gives him the right to another’s life or property. The Ten Commandments and the rest of Scripture incontrovertibly affirm this.

True justice, then, is not based upon need but upon merit. “Ju_stice is getting what is due from those who owe it, or giving what is due to those to whom it is owed._”¹⁵ Keeping this in mind as you evaluate the world’s ethical systems is critical to a proper understanding of their relative virtues and shortcomings in the light of God’s Word.

Since all God’s ways are just, good, and holy, we can flesh out what justice looks like practically by taking heed to God’s moral law. If we step outside of God’s moral law (i.e. failing to exercise true justice) we sin against God (as an injustice against Him). Genesis, Exodus, Leviticus, Numbers, and Deuteronomy are great (and necessary) starting points for building a foundational view of justice in practice. We must practice justice and compassion based on the objective truth revealed to us by God (Zech. 7:9-10; 8:16-17).

Impartiality

In man’s practice of justice, the Bible is replete with warnings against partiality. Webster’s 1828 American Dictionary defines partiality as:

Inclination to favor one party or one side of a question more than the other; an undue bias of mind towards one party or side, which is apt to warp the judgment. partiality springs from the will and affections, rather than from a love of truth and justice. ¹⁶

As the Creator of all, God Himself show no partiality (Job 34:16-19; Acts 10:34; Rom. 2:11). James 2:1-13 is a classic passage on the sin of partiality. James admonishes the letter’s recipients about their show of favoritism toward the wealthy man and dishonor toward the poor man. He concludes by equating the second great command to “fulfill[ing] the royal law according to Scripture” then contrasting that standard with their own actions: “but if you show partiality, you commit sin, and are convicted by the law as transgressors” (James 2:8-9). There is no room for partiality in God’s moral law and economy. Partiality is sin (Exodus 23:2, 6, 9; James 3:17; 1 Tim. 5:21).

“You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor.” (Leviticus 19:15)

All applications of true justice require consistency (i.e. equity). Even the Lord commanded the nation of Israel to use “perfect and just” measures and weights in their dealings with one another (Deut. 25.14-15; Prov. 20:23). To even keep differing measures in their house was deemed unrighteous and considered an “abomination” to the Lord (Deut. 25:16). Partiality, then, is a miscarriage of justice – perverting what is due to an individual using a criteria other than the objective standard of God’s Word and character (Zech. 8:16-17).

Any form of partiality or favoritism in judgment (i.e. justice) is sin against the holy God. Partiality shows up in many ways in our culture and Christian institutions including activities such as ethnic hatred, sex- or melanin-based selection, wealth-based penalization, or failure to uphold the law equally. Often such partiality is based on intrinsic, unchangeable properties of a person rather than on their individual merits. All such partiality is sin and must be rejected.

“Do not judge according to appearance, but judge with righteous judgment.” (John 7:24)

Impartiality is really nothing more than a commitment to “equal justice under law” – where the law is understood to be God’s moral standards and their necessary consequences.

Compassion

Webster’s 1828 American Dictionary defines compassion as

“a suffering with another; painful sympathy; a sensation of sorrow excited by the distress or misfortunes of another; pity; commiseration.”¹⁷

In Zechariah 7:9, the Lord commands the nation of Israel: “Execute true justice, show mercy and compassion, everyone to his brother.” Justice and compassion are not an either/or proposition but rather both/and. There is no conflict in God’s sight between true justice and exercising compassion. God Himself is described as gracious and full of compassion and mercy (Ps. 145:8). Jesus is described throughout the gospels as having compassion toward both groups and individuals as he saw their need.

Believers in Christ are commanded to have compassion to one another in 1 Peter 3:8. In considering Webster’s definition, our call to show compassion toward others is primarily due to the comprehensive effects of sin in our lives. If sin and its myriad consequences didn’t exist, there would be no need for compassion. As we see the needs in others’ lives, we should pity their distress and suffer with them. Any action that we take (and we should) is because God requires it as the owner of all of creation not because it is due to the one with the need. The good Samaritan took pity on the fellow traveler who was robbed and beaten and then suffered with him by providing for his needs. We obey God (and reflect His own character) by showing compassion, grace, and charity to those in need. To do otherwise is an injustice against God (who is the ultimate owner of all we have), but it is not an injustice against the one in need.

Scripture shows that God’s compassion is not universal in its application – it is not necessarily exhibited to every single individual who has a need (Ex. 33:19; 2 Chron. 36:17; Rom. 9:15). Jude 22 also implies that, even for a believer, compassion is not required to be demonstrated to every single individual who has a need. Just because an individual has a need does not mean that you are necessarily required to show compassion to the one with a need. The cause of the distress or misfortune should be considered. For instance, in 2 Thessalonians 3:10, God states that those who are not willing to work should not eat. The need may exist, but it would be an injustice against God and, thus, uncompassionate to the hungry individual to provide food if he is not willing to work.

Believers, in every aspect of their lives, should be characterized by compassion and grace toward others as they themselves are beneficiaries of God’s infinite compassion and grace in Christ.

Inclusion, Diversity, Equity, and Accessibility

Diversity, equity, and inclusion as they are popularly defined are not primary themes of Scripture. Diversity and inclusion appear as consequences of other first principles from God’s Word, but they are not primary concerns of the gospel or of the Biblical narrative in general. Equity, properly defined, does appear in Scripture as an important facet of justice.

Diversity vs. Unity

Revelation 5:9 and 7:9 are the classic passages turned to when professing Christians discuss the importance of diversity. “And they sang a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood [men] from every tribe and tongue and people and nation’” (Rev. 5:9). God’s plan from the very beginning has included a plurality of nations (Gen. 17:4) as part of His redemptive purposes. Revelation 5 and 7 reveals the fulfilment of Daniel’s vision of the Ancient of Days: “And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and [men of every] language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed” (Daniel 7:14). Revelation demonstrates the faithfulness of God in bringing all His good promises to pass. The Gentile nations are joined with God’s chosen people in praise to Christ. The focus of Revelation 5 is Jesus Christ and the worship and glory that He is due. The focus of Revelation 5 is not on the people. Everything is focused on the supremacy of Christ. Christ is the God and Savior of the Gentiles and of the Jews. All the nations come for one thing - to worship God according to His Word and way. The emphasis is on Christ and all have come to worship Him with the same song. All have submitted to Christ and His commands. “The passage is not about the cultural distinctives of the nations. It is focused completely on the Lamb of God and the kingdom He rules. We must all assimilate to it unconditionally.”¹⁸

Additionally, ethnic diversity in God’s kingdom is not something we can manufacture through quotas, affirmative action, or any other means. The Bible is clear that there is only one way to build God’s kingdom and that is to proclaim the gospel of Christ. Revelation is clear that Christ will have every tribe, tongue, and nation as He promised, and He will accomplish it by the means that He has commanded (Matt. 28:18-20).

As we look at Scripture, we see that unity (or commonality) is much more prevalent as a theme than diversity. Mankind is united in its heritage through Adam and in its rebellion against God (Gen. 6 & 11). Every man and woman all need a Savior apart from which they will all be justly and eternally punished forever in hell for their willful sin against their Creator. God has provided a single means of reconciliation between Himself and all sinners regardless of their ethnic background (John 14:6). On the other hand, we see that those who have trusted Christ as Savior are united to Christ through His work on the cross. Believers from all ethnic groups are united together (currently!) in Christ as part of God’s family and kingdom (Eph. 2:14-16). Local churches are united in common doctrine and belief. Paul commands the Ephesian church to endeavor “to keep the unity of the Spirit” (Eph. 4:3).

Pointing to the future state of Revelation 5 and 7 as a mandate for diversity in a particular local church neglects the fact that hell will also be a diverse place. The human citizens of heaven are united in their common salvation through the person of Christ. The inhabitants of Hell are united in their rebellion against God, though with a diversity of religions, with each individual worshipping themselves.

ABET has defined diversity as:

Diversity is the range of human differences, encompassing the characteristics that make one individual or group different from another. Diversity includes, but is not limited to, the following characteristics: race, ethnicity, culture, gender identity and expression, age, national origin, religious beliefs, work sector, physical ability, sexual orientation, socioeconomic status, education, marital status, language, physical appearance, and cognitive differences.¹⁹

As it stands, there is nothing particularly problematic about the definition itself. It’s simply a definition. Each human individual, made in the image of God, is unique and different from any other human that has ever lived. Many aspects of diversity are immutable aspects of a person including such things as their national origin, their ethnicity, age, and sex. These are aspects of personhood and experience that God has ordained for each person according to His good pleasure. Other aspects of diversity listed here are mutable and represent personal choices or beliefs and/or the results of those choices or beliefs. While every person has the right to liberty of conscience, no individual is due respect for beliefs or actions that are contrary to the moral law of their Creator. As believers of Jesus Christ, we accord respect and compassion to every individual because every individual has been made in the image of God. The presence or absence of a particular characteristic does not change the fact that each human being is made in the image of God. The presence or absence of one or more characteristics does not impart additional or fewer rights or more or less respect to an individual. Christians are not to show any partiality in justice or in compassion in their interactions with others. To do otherwise is to be a judge with evil motives and thoughts (James 2:4). We are duty-bound to treat every individual as God has commanded in His Word without exception.

A diversity of perspectives is only useful if those perspectives align with objective reality, reason, natural order, and the Word of God. Diversity for its own sake, however it may be defined, is like a dog chasing its tail.

One of the difficulties of the above definition is its focus on groups being different from one another. As written, each group is assumed to have a monolithic characteristic defining it. In one way it undermines its own definition by stating that, internally, groups are not diverse – they have at least one characteristic that is true of all of their members. And yet, the goal is to have a group where that is not the case. In addition, making judgments about an individual because of group categorization that others have associated with them (group-stereotyping) is itself sinful partiality. Unfortunately, the practical outworking of most diversity initiatives has been the enforced uniformity to DEI ideology – the only thing the group holds in common is its commitment to DEI.

Inclusion

ABET has defined inclusion as:

Inclusion is the intentional, proactive, and continuing efforts and practices in which all members respect, support, and value others.²⁰

As men and women created in the image of God, we have an obligation to impartially treat every individual with justice, compassion, and respect.

Per Webster’s Dictionary, inclusion means “the act of including”.²¹ Clearly, excluding people due to sinful partiality is contrary to God’s Word. In terms of the gospel, the call to repentance and faith is for everyone since all are under God’s wrath apart from Christ (Jn. 3:36). Christ’s ambassadors must not withhold the good news of Christ’s death and resurrection from anyone due to sinful partiality. All are included in the call to turn to Christ for salvation from their sin. All who have been saved are reconciled to God and adopted into His family. Reconciliation between saved individuals from all ethnic groups has also already been accomplished through Christ’s work on the cross (Eph. 2:11-22).

The problem with DEI ideology’s inclusion isn’t the principle of inclusion itself, but how their ethical system interprets and practices inclusion. Generally, DEI-style inclusion is practiced by limiting speech and removing anyone who may potentially offend another. The practice of inclusion means welcoming all by banning anything (or anyone) that is deemed offensive – whether it is true or not and whether it is presented respectfully or not. Of course, practicing inclusion in that way is anything but impartial; sinful partiality tends to dominate in most attempts at inclusion.

Equity

Equity is a common theme throughout Scripture, primarily to its close association with the concept of justice. Webster’s 1828 American Dictionary defines equity as: “Justice; right. In practice, equity is the impartial distribution of justice, or the doing that to another which the laws of God and man, and of reason, give him a right to claim. It is the treating of a person according to justice and reason.”²² In speaking of equity, we are referring to the impartial application of justice. Equity is perfectly modeled by God (Ps. 98:9; Ps. 99:4; Is. 11:4), and, as Christians, we are called to do the same. Isaiah 59:14 highlights the requirement for objective truth in the distribution of justice. Equity requires an objective standard. A phrase engraved on the United State Supreme Court edifice summarizes equity well: “Equal justice under law.”

ABET has defined equity as:

Equity is the fair treatment, access, opportunity, and advancement for all people, achieved by intentional focus on their disparate needs, conditions and abilities.²³

ABET’s definition of equity is not equitable and is contrary to the Biblical view of justice and impartiality as defined earlier. While we probably should quibble with the specifics of equity being defined as fair treatment, access, and opportunity for all people, that part of the definition is not far afield – assuming an appropriate definition of the word fair. There are two bigger concerns with equity defined in this way.

First, ABET’s standard for equitable treatment is not objective truth (as found in nature and the Word of God). Their standard is a focus on “needs, conditions, and abilities.” Justice must be based on truth, not upon perceived needs or deficiencies. The definition as it stands is about correcting perceived undeserved misfortunes that have occurred to a particular group in society in the hopes of righting the issue as though the misfortune never occurred. This push for “cosmic justice” and rectifying social inequities is driven by “the notion that some segments of society, through no fault of their own, lack things which others receive as windfall gains, through no virtue of their own.”²⁴ In striving for “equity” for those with specific “needs, conditions and abilities” the definition forces inequity upon everyone else. You cannot be just by acting unjustly.

Second, ABET’s definition of equity speaks to the “fair… advancement for all people.” In practice, this is not advocating of equal treatment of individuals (which is covered by the first part of the definition), but of ensuring equivalent results for “all people.” It is another way of expressing the idea of “equality of outcomes.” Equality of outcomes is incompatible with Biblical justice. No one is guaranteed equality of outcomes. In fact, according to Ecclesiastes 9:11, it is impossible to achieve because time and chance happen to all. In God’s good wisdom, individuals will be righteously judged on the basis of their works. There is not a one-size-fits-all destination for humanity. There are degrees of punishment in hell for those who reject God’s promised Messiah (Matt. 11:20-24, Rom. 2:5). Concerning salvation from sin, some will experience God’s grace in Christ, and others will remain unrepentant. There is no equality of outcome in terms of salvation. There is no “fair” advancement into heaven. Those who are saved by faith in Christ don’t deserve their rescue from God’s wrath – it is all a work of grace in their lives (Eph. 2:1-10). “Fair advancement” implies that individuals need equal outcomes whereas true equity is concerned about giving to every one what that person is due. Equity in DEI ideologies refers to enforced equality of outcome regardless of individual merit. In other words, the modern use of the word equity means unequal treatment – which is clearly sinful partiality. “Truth must be the goal, not outcomes.”²⁵

Accessibility

Leviticus 19:14 states “You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the LORD.” Taking advantage of the limitations of men and women created in the image of God is sin. Believers ought to demonstrate compassion toward those who have been affected by sin’s consequences (Zech. 7:8). Jesus showed compassion to the physically challenged and sick throughout His earthly ministry (Matt. 14:14; 20:34; Mk. 1:41; 5:19; Luke 7:13). We should actively anticipate and consider the needs of others and seek to be a blessing to them (Phil. 2:3-4, 1 Cor. 10:32).

ABET has defined accessibility as:

Accessibility is the design, construction, development, and maintenance of facilities, information and communication technology, programs, and services so that all people, including people with disabilities, can fully and independently use them.²⁶

Show compassionate consideration for others, especially for those who may not experience all the blessings that you have been given.

Conclusion

Proverbs 28:5 NKJV - Evil men do not understand justice, But those who seek the LORD understand all.

3 John 1:11 NKJV - Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God.

Romans 12:9-21 NKJV [Let] love [be] without hypocrisy. Abhor what is evil. Cling to what is good. [Be] kindly affectionate to one another with brotherly love, in honor giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; distributing to the needs of the saints, given to hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but [rather] give place to wrath; for it is written, “Vengeance [is] Mine, I will repay,” says the Lord. Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good.

Matthew 22:36-40 NKJV - ‘You shall love your neighbor as yourself.’ ‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’

Frequently Asked Questions (FAQ)

Is DIE a Religion?

One of the interesting aspects of DEI initiatives is that they are often unintentionally presented as a religion with all the classic trappings and components.²⁷ Most proponents of DEI deny that DEI is a religion (a moral and ethical system) even though they treat and speak of it in exactly the same way as a “normal” religion. The salvation of society will be brought about by being inclusive and ensuring “equity.” Unfortunately for the individual, this works-based DEI ideology promises a salvation that can never be fully accomplished by the one seeking to atone for past indiscretions.

The biggest problem with the DIE ideology is that it fails to consider the nature of man. DIE seeks to make a moral people by improving them by degrees without recognizing the infinite gap between God’s righteousness and man’s sinful nature. The foundation for DIE is radically and fundamentally wrong. It bases morality on experience rather than on the solid rock of God’s character and commands – which is the “negation of morality”.²⁸

For further discussion, check out the books Fault Lines by Voddie Baucham and Christianity and Social Justice by Jon Harris.

What about “pronoun hospitality?”

According to the God’s moral law, it is required, not just acceptable, to reason with a neighbor about their sin. Leviticus 19:17 states that failing to rebuke your neighbor is to hate him in your heart.

1 Peter 2:16 – “do not use your freedom as a covering for evil…”

Ex. 23:1-2 – Do not be an unrighteous witness. Do not follow a crowd to do evil.

Ps. 52:3 – We must speak righteousness.

Eph. 4:25 - Therefore, putting away lying, “[Let] each one [of you] speak truth with his neighbor,” for we are members of one another.

Proverbs 24:24-25 NKJV - 24 He who says to the wicked, “You [are] righteous,” Him the people will curse; Nations will abhor him. 25 But those who rebuke [the wicked] will have delight, And a good blessing will come upon them.

https://www.reformation21.org/blog/why-i-no-longer-use-transgender-pronouns-and-why-you-shouldnt-either

What is Kingdom Diversity or Kingdom Racial Theory?

Kingdom Diversity is an attempt to take what is perceived to be the reasonable aspects of DEI ideologies and rearticulate those aspects with biblical language.

Do we break God’s moral law by showing “partiality” toward family, church members, or next-door neighbors?

“The Christian duty to love is arranged by God according to responsibility and proximity. Jesus taught, “Greater love has no one than this, that one lay down his life for his friends.” Paul said, “Let us do good to all people, and especially to those who are of the household of the faith.” He also instructed husbands to “love their own wives as their own bodies” and provide especially for those living in their own household. Moses, Jeremiah, Esther, Jesus, and Paul all exhibited a special love for their own nation. Saint Ambrose of Milan, an early Christian leader, believed love should be directed first to God, “then our parents, then our children, and lastly those our household.” This way of ranking love’s obligations reflects Jesus’ command to love neighbor.”²⁹ (John 15:13; Gal. 6:10; Eph. 5:28; 1 Tim. 5:8)

Loving and caring for others according to one’s responsibility toward them is not showing partiality. By nature of your God-given relationship with your family members, they are due special care and love that others are not. It is unjust (and therefore sin) to neglect your family (1 Tim. 5:8). Your responsibility toward others is dependent upon your place within the hierarchy of relationships and distinctions between individuals.