Act 10:34, Gal 6:7-8, Eph 6:9, Col 3:25, 1Pe 1:17 | Barnes | STEP | Verse 34. Then Peter opened his mouth . Began to speak, . Of a truth . Truly; evidently. That is, I have evidence here that God is no respecter of persons. Is no respecter of persons . The word used here denotes the act of showing favour to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in . A judge is a respecter of persons when he favours one of the parties on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, etc. The Jews supposed that they were peculiarly favoured by God, and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favour. Peter here says that he has learned the error of this doctrine. That a man is not to be accepted because he is a Jew , nor is he to be excluded because he is a Gentile . The barrier is broken down, the offer is made to all, and God will save all on the same principle--not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament, . It may be observed here, that this does not refer to the doctrine of Divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew; nor because he is rich, or learned, or of elevated rank; nor by any external privileges. Nor will he exclude any man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character , and then treat them according to their character; nor that he will not pardon whom he pleases, which is a different question. The interpretation of this passage should be limited strictly to the case in hand--to mean that God will not accept and save a man on account of external national rank and privileges. That by receiving some, and leaving others, on other grounds , he will not make a difference , is not anywhere denied. Comp. . It is worthy of remark, further, that the most strenuous advocate for the doctrines of sovereignty and election in the New Testament--the apostle Paul--is also the one that laboured most to establish the doctrine that God was no respecter of persons; that is, that there was no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet, in regard to the whole race viewed as lying on a level , he maintained that God had a right to exercise the prerogatives of a sovereign, and to have mercy on whom he would have mercy. The doctrine may be thus stated: (1.) The barrier, between the Jews and Gentiles was broken down. (2.) All men thus were placed on a level--none to be saved by external privileges, none to be lost by the want of them. (3.) All were guilty, and none had a claim on God. (4.) If any were saved, it would be by God's showing mercy on such of this common mass as he chose. ; compared with . (k) "God is no respector of persons"

Acts 10:34

Verse 34. Then Peter opened his mouth. Began to speak, Mt 5:2.

Of a truth. Truly; evidently. That is, I have evidence here that God is no respecter of persons.

Is no respecter of persons. The word used here denotes the act of showing favour to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in Jas 2:1-4. A judge is a respecter of persons when he favours one of the parties on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, etc. The Jews supposed that they were peculiarly favoured by God, and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favour. Peter here says that he has learned the error of this doctrine. That a man is not to be accepted because he is a Jew, nor is he to be excluded because he is a Gentile. The barrier is broken down, the offer is made to all, and God will save all on the same principle--not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament, Rom 2:11, Eph 6:9, Col 3:25. It may be observed here, that this does not refer to the doctrine of Divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew; nor because he is rich, or learned, or of elevated rank; nor by any external privileges. Nor will he exclude any man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character; nor that he will not pardon whom he pleases, which is a different question. The interpretation of this passage should be limited strictly to the case in hand--to mean that God will not accept and save a man on account of external national rank and privileges. That by receiving some, and leaving others, on other grounds, he will not make a difference, is not anywhere denied. Comp. 1Cor 4:7, Rom 12:6. It is worthy of remark, further, that the most strenuous advocate for the doctrines of sovereignty and election in the New Testament--the apostle Paul--is also the one that laboured most to establish the doctrine that God was no respecter of persons; that is, that there was no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet, in regard to the whole race viewed as lying on a level, he maintained that God had a right to exercise the prerogatives of a sovereign, and to have mercy on whom he would have mercy. The doctrine may be thus stated:

(1.) The barrier, between the Jews and Gentiles was broken down.

(2.) All men thus were placed on a level--none to be saved by external privileges, none to be lost by the want of them.

(3.) All were guilty, Rom 1, 2, 3 and none had a claim on God.

(4.) If any were saved, it would be by God's showing mercy on such of this common mass as he chose. Rom 3:22, 10:12, 2:11, Gal 2:6; compared with Rom 9, Eph 1.

(k) "God is no respector of persons" De 10:17, 2Chr 19:7, Job 34:19 Rom 2:11, Gal 2:6, 1Pet 1:17

Galatians 6:7-8

Verse 7. But not deceived. That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is peculiarly weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc. 1Cor 6:9.

God is not mocked. He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered mocked μυκτηριζω means, properly, to turn up the nose in scorn; hence to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly,

(1.) to imitate, to mimic; to imitate in contempt or derision.

(2.) To deride, to laugh at, to ridicule.

(3.) To defeat, or to illude, or to disappoint.

(4.) To fool, to tantalize--Webster. Here it cannot mean to imitate, or to mimic, but it refers to the principles of the Divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not impose on him. To what the reference is here, is not perfectly plain. In the connexion in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if. they employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity. No zeal, however ardent; no prayers, however fervent or long; no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for everything else but religion, was mocking God. Alas, how much mockery of God like this still prevails! How much, when men seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the "loud professor" rolls in wealth, and is distinguished for luxury of living, for gaiety of apparel, for splendour of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption.

For whatsoever a man soweth, etc. 2Cor 9:6. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds.

(*) "mocked" "not to be deluded" Verse 8. For he that soweth to his flesh. That makes provision for the indulgence of fleshly appetites and passions. Gal 5:19; and Gal 5:20-21. He who makes use of his property to give indulgence to licentiousness, intemperance, and vanity.

Shall of the flesh. From the flesh, or as that which indulgence in fleshly appetites properly produces. Punishment, under the Divine government, is commonly in the line of offences. The punishment of licentiousness and intemperance in this life is commonly loathsome and offensive disease; and, when long indulged, the sensualist becomes haggard, and bloated, and corrupted, and sinks into the grave. Such, also, is often the punishment of luxurious living, of a pampered appetite, of gluttony, as well as of intemperate drinking. But if the punishment does not follow in this life, it will be sure to overtake the sensualist in the world to come. There he shall reap ruin final and everlasting.

Corruption.

(1.) By disease.

(2.) In the grave--the home to which the sensualist rapidly travels.

(3.) In the world of woe. There all shall be corrupt. His virtue, even the semblance of virtue, shall all be gone. His understanding, will, fancy--his whole soul--shall be debased and corrupt. No virtue will linger and live on the plains of ruin, but all shah be depravity and woe. Everything in hell is debased and. corrupt; and the whole harvest of sensuality, in this world and the world to come, is degradation and defilement.

But he that soweth to the Spirit. He who follows the leading and cultivates the affections which the Holy Spirit would produce. Gal 5:22,23.

Shall of the Spirit. As the result of following the leading of the Spirit.

Reap life everlasting. Rom 2:7.

(b) "soweth to the flesh" Job 4:8, Prov 22:8, Hoss 8:7 (+) "corruption" "destruction" (c) "to the Spirit" Prov 11:18, Jas 3:18

Ephesians 6:9

Verse 9. And ye masters. The object of this is to secure for servants a proper treatment. It is evident, from this, that there were in the Christian church those who were masters; and the most obvious interpretation is, that they were the owners of slaves. Some such persons would be converted, as such are now. Paul did not say that they could not be Christians. He did not say that they should be excluded at once from the communion. He did not hold them up to reproach, or use harsh and severe language in regard to them. He taught them their duty towards those who were under them, and laid down principles which, if followed, would lead ultimately to universal freedom.

Do the same things unto them. τααυτα. The "same things," here, seem to refer to what he had said in the previous verses. They were, to evince towards their servants the same spirit which he had required servants to evince towards them --the same kindness, fidelity, and respect for the will of God. He had required servants to act conscientiously; to remember that the eye of God was upon them, and that in that condition in life they were to regard themselves as serving God, and as mainly answerable to him. The same things the apostle would have masters feel. They were to be faithful, conscientious, just, true to the interests of their servants, and to remember that they were responsible to God. They were not to take advantage of their power to oppress them, to punish them unreasonably, or to suppose that they were freed from responsibility in regard to the manner in which they treated them. In the corresponding passage in Colossians Col 4:1 this is, "Masters, give unto your servants that which is just and equal." Col 4:1

Forbearing threatening. Marg., moderating. The Greek word means, to relax, loosen; and then, to omit, cease from. This is evidently the meaning here. The sense is, that they were to be kind, affectionate, just. It does not mean that they were to remit punishment where it was deserved; but the object is to guard against that to which they were so much exposed in their condition--a fretful, dissatisfied temper; a disposition to govern by terror rather than by love. Where this unhappy state of society exists, it would be worth the trial of those who sustain the relation of masters to see whether it would not be possible to govern their servants, as the apostle here advises, by the exercise of love. Might not kindness, and confidence, and the fear of the Lord, be substituted for threats and stripes?

Knowing that your Master also is in heaven. Marg., "Some read, both your and their." Many Mss. have this reading. See Mill. The sense is not materially affected, further than, according to the margin, the effect would be to make the master and the servant feel that, in a most important sense, they were on an equality. According to the common reading, the sense is, that masters should remember that they were responsible to God, and this fact should be allowed to influence them in a proper manner. This it would do in two ways.

(1.) By the fact that injustice towards their servants would then be punished as it deserved--since there was no respect of persons with God.

(2.) It would lead them to act towards their servants as they would desire God to treat them. Nothing would be better adapted to do this than the feeling that they had a common Master, and that they were soon to stand at his bar.

Neither is there respect of persons with him. See this expression explained in the Rom 2.11. The meaning here is, that God would not be influenced in the distribution of rewards and punishments, by a regard to the rank or condition of the master or the slave. He would show no favour to the one because he was a master; he would withhold none from the other because he was a slave. He would treat both according to their character. In this world they occupied different ranks and

conditions; at his bar they would be called to answer before the same Judge. It follows from this,

(1.) that a slave is not to be regarded as a "chattel," or a "thing," or as "property." He is a man; a redeemed man; an immortal man. He is one for whom Christ died. But Christ did not die for "chattels" and "things,"

(2.) The master and the servant, in their great interests, are on a level. Both are sinners; both will soon die; both will moulder back in the same manner to dust; both will stand at the tribunal of God; both will give up their account. The one will not be admitted to heaven, because he is a master; nor will the other be thrust down to hell because he is a slave. If both are Christians, they will be admitted to a heaven where the distinctions of rank and colour are unknown. If the master is not a Christian and the servant is, he who has regarded himself as superior to the servant in this life, will see him ascend to heaven while he himself will be thrust down to hell.

(3.) Considerations like these will, if they have their proper influence, produce two effects.

(a.) They will lighten the yoke of slavery while it continues, and while it may be difficult to remove it at once. If the master and the slave were both Christians, even if the relation continued, it would be rather a relation of mutual confidence. The master would become the protector, the teacher, the guide, the friend; the servant would become the faithful helper--rendering service to one whom he loved, and to whom he felt himself bound by the obligations of gratitude and affection.

(b.) But this state of feeling would soon lead to emancipation. There is something shocking to the feelings of all, and monstrous to a Christian, in the idea of holding a Christian brother in bondage. So long as the slave is regarded as a "chattel" or a mere piece of "property," like a horse, so long men endeavour to content themselves with the feeling that he may be held in bondage. But the moment it is felt that he is a Christian brother--a redeemed fellow-traveller to eternity, a joint heir of life--that moment a Christian should feel that there is something that violates all the principles of his religion in holding him AS A SLAVE; in making a "chattel" of that for which Christ died; and in buying and selling, like a horse, an ox, or an ass, a child of God, and an heir of life. Accordingly, the prevalence of Christianity soon did away the evil of slavery in the Roman empire; and if it prevailed in its purity, it would soon banish it from the face of the earth.

(1) "forbearing threatening" "moderating" (2) "your Master" "Some read both your and their (a) "of persons" Rom 2:11

Colossians 3:25

Verse 25. Col 3:22.

1 Peter 1:17

Verse 17. And if ye call on the Father. That is, if you are true Christians, or truly pious--piety being represented in the Scriptures as calling on God, or as the worship of God. Acts 9:11; Gen 4:26, 1Kgs 18:24, Ps 116:17, 2Kgs 5:11, 1Chr 16:8, Joel 2:32, Rom 10:13; Zeph 3:9, 1Cor 1:2, Acts 2:21. The word "Father" here is used evidently not to denote the Father in contradistinction to the Son, but as referring to God as the rather of the universe. 1Pet 1:14 "As obedient children." God is often spoken of as the Father of the intelligent beings whom he has made. Christians worship him as a Father--as one having all the feelings of a kind and tender parent towards them. Ps 103:13, seq.

Who without respect of persons. Impartiality. Who is not influenced in his treatment of men by a regard to rank, wealth, beauty, or any external distinction. Acts 10:34, Rom 2:11.

Judgeth according to every man's work. He judges each one according to his character; or to what he has done, Rev 22:12. 2Cor 5:10. The meaning is, "You worship a God who will judge every man according to his real character, and you should therefore lead such lives as he can approve."

Pass the time of your sojourning. "Of your temporary residence on earth. This is not your permanent home, but you are strangers and sojourners." Heb 11:13.

In fear. Php 2:12 Heb 12:28. With true reverence or veneration for God and his law. Religion is often represented as the reverent fear of God, De 6:2,13,24, Prov 1:7, 3:13, 14:26,27, et saepe al.

(f) "fear" Php 2:12