Justifications[edit]
Cited texts[edit]
The theologians W. D. Davies and Dale Allison wrote that proponents of the notion find scriptural support in Romans 2:14–16, as well as in Matthew 25:31–46.[a][6]
In Romans 2:14-16, Paul acknowledges that Gentiles who do not have the law may still do what the law requires by obeying their conscience. This suggests that there may be some sincere seekers of truth among the Gentiles who, despite not having the law, still strive to live morally upright lives. According to this interpretation, God is the righteous judge who knows the hearts of all people and thus his judgment will take into account the individual's response to the truth they have been given, as well as their sincerity in seeking him. God will judge them based on the knowledge they have been given, not the knowledge they haven't yet received. In contrast, the Gentiles who knowingly reject the truth about God despite having some knowledge of him through creation and conscience, and choose to suppress it through their own wickedness by turning to idolatry or immorality (Romans 1:18-25) have closed themselves off of the possibility of salvation due to their persistent rejection of the truth and God.
Proponents of this view often argue that in the parable, the sheep (the righteous) are separated from the goats (the unrighteous) on the basis of how they have treated others during their earthly lives. The righteous are commended for their acts of compassion and care for the needy, while the unrighteous are condemned for their failure to do so. Jesus identifies himself with the needy, saying, "Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me." This suggests that acts of kindness and compassion towards others are ultimately acts of service to Christ himself, suggesting that non-Christians who also serve others, even unknowingly, are serving Christ and responding to his grace.
Some proponents may also point to other verses like: