Rom 2:11, Gal 2:6, 1Pe 1:17 | Barnes | STEP | Verse 11. For . This particle is used here to confirm what is said before, particularly that this punishment should be experienced by the Jew as well as the Gentile . For God would deal with both on the principles of justice. Respect of persons . The word thus rendered means partiality , in pronouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but on account of something personal--on account of his wealth, or rank, or office, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates, . In his capacity as a Judge , it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, office, rank, or appearance of men. He will judge righteous judgment; he will judge men as they ought to be judged; according to their character and deserts; and not contrary to theft character, or by partiality. The connexion here demands that this affirmation should be limited solely to his dealing with men As THEIR JUDGE . And in this sense, and this only, this is affirmed often of God in the Scriptures, . It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favours where he pleases where all are undeserving, or that he may not make a difference in the characters of men by his providence, and by the agency of his Spirit. All these are actually done, done not out of any respect to their persons, to their rank, office, or wealth, but according to his own sovereign good pleasure, . To deny that this is done, would be to deny the manifest arrangement of things everywhere on the earth. To deny that God had a right to do it, would be (1.) to maintain that sinners had a claim on his favours; (2.) that he might not do what he willed with his own; or (3.) to affirm that God was under obligation to make all men with just the same talents and privileges; that is, that all creatures must be , in all respects, just alike . This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has respect to a different thing, to the actual exercise of the office of the Judge of the world ; and whatever may be the truth about God's decrees, or his electing love, this passage teaches nothing in relation to either. It may be added, that this passage contains a most alarming truth for guilty men. It is that God will not be influenced by partiality , but will treat them just as they deserve . He will not be won or awed by their rank or office; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendour. Every man should tremble at the prospect of falling into the hands of a just God , who will treat him just as he deserves; and should, without delay, seek a refuge in the Saviour and Advocate provided for the guilty, . (u) "For there is no"

Romans 2:11

Verse 11. For. This particle is used here to confirm what is said before, particularly that this punishment should be experienced by the Jew as well as the Gentile. For God would deal with both on the principles of justice.

Respect of persons. The word thus rendered means partiality, in pronouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but on account of something personal--on account of his wealth, or rank, or office, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates, Lev 19:15, De 1:17, Prov 24:23, Jas 2:1,3,9. In his capacity as a Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, office, rank, or appearance of men. He will judge righteous judgment; he will judge men as they ought to be judged; according to their character and deserts; and not contrary to theft character, or by partiality. The connexion here demands that this affirmation should be limited solely to his dealing with men As THEIR JUDGE. And in this sense, and this only, this is affirmed often of God in the Scriptures, De 10:17, 2Chr 19:7 Eph 6:9, Col 3:25, Gall 6:7,8, 1Pet 1:17, Acts 10:34. It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favours where he pleases where all are undeserving, or that he may not make a difference in the characters of men by his providence, and by the agency of his Spirit. All these are actually done, done not out of any respect to their persons, to their rank, office, or wealth, but according to his own sovereign good pleasure, Eph 1. To deny that this is done, would be to deny the manifest arrangement of things everywhere on the earth. To deny that God had a right to do it, would be

(1.) to maintain that sinners had a claim on his favours;

(2.) that he might not do what he willed with his own; or

(3.) to affirm that God was under obligation to make all men with just the same talents and privileges; that is, that all creatures must be, in all respects, just alike. This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has respect to a different thing, to the actual exercise of the office of the Judge of the world; and whatever may be the truth about God's decrees, or his electing love, this passage teaches nothing in relation to either. It may be added, that this passage contains a most alarming truth for guilty men. It is that God will not be influenced by partiality, but will treat them just as they deserve. He will not be won or awed by their rank or office; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendour. Every man should tremble at the prospect of falling into the hands of a just God, who will treat him just as he deserves; and should, without delay, seek a refuge in the Saviour and Advocate provided for the guilty, Jn 2:1,2.

(u) "For there is no" De 10:17, 2Chr 19:7, Gal 6:7,8, 1Pet 1:17

Galatians 2:6

Verse 6. But of those who seemed to be somewhat. Gal 2:2. This undoubtedly refers to those who were the most eminent among the apostles at Jerusalem. There is an apparent harshness in our common translation, which is unnecessary. The word here used δοκουντων denotes those who were thought to be, or who were, of reputation; that is, men who were of note and influence among the apostles. The object of referring to them here, is to show that he had the concurrence and approbation of the most eminent of the apostles to the course which he had pursued.

Whatsoever they were, it maketh no matter to me. Tindal renders this, "What they were in time passed, it maketh no matter to me." The idea seems to be this: Paul means to say, that whatever was their real rank and standing, it did not in the least affect his authority as an apostle, or his argument. While he rejoiced in their concurrence, and while he sought their approbation, yet he did not admit for a moment that he was inferior to them as an apostle, or dependent on them for the justness of his views. What they were, or what they might be thought to be, was immaterial to his claims as an apostle, and immaterial to the authority of his own views as an apostle. He had derived his gospel from the Lord Jesus; and he had the fullest assurance that his views were just. Paul makes this remark evidently in keeping with all that he had said, that he did not regard himself as in any manner dependent on them for his authority. He did not treat them with disrespect; but he did not regard them as having a right to claim an authority over him.

God accepteth no man's person. Acts 10:34; Rom 2:11. This is a general truth, that God is not influenced in his judgment by a regard to the rank, or wealth, or external condition of any one. Its particular meaning here is, that the authority of the apostles was not to be measured, by their external rank, or by the measure of reputation which they had among men. If, therefore, it were to be admitted that he himself was not in circumstances of so much external honour as the other apostles, or that they were esteemed to be of more elevated rank than he was, still he did not admit that this gave them a claim to any higher authority. God was not influenced in his judgment by any such consideration; and Paul therefore claimed that all the apostles were in fact on a level in regard to their authority.

In conference. When I conferred with them, Gal 2:2. They did not then impose on me any new obligations; they did not communicate anything to me of which I was before ignorant.

(a) "seemed" Gal 6:3 (*) "somewhat" Of most reputation" (b) "God accepteth" Acts 10:34, Rom 2:11 (+) "to be somewhat" "of reputation"

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