BibleTools.info

Bible Verse Explanations and Resources


Loading...

Romans 2:11

King James Version (KJV)
Adam Clarke
Bible Commentary

For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. And as there is no respect of persons with God in judgment, so there can be none in the previous administration of his saving blessings. He that will be condemned for his unrighteousness, will be condemned on the ground that he had sufficient grace afforded him for the salvation of his soul; and his condemnation will rest on the simple principle, that he abused the grace which was sufficient to save him, by acting in opposition to its dictates and influence. No man, in that great day, shall be brought to heaven through any partiality of the Judge; and no man sent to hell because God did not afford him sufficient grace, or because he had made a decree which rendered even his use of it ineffectual to his salvation. In reference to the great design of God, in the salvation of man, it shall be said, - in time, at the day of judgment, and throughout eternity, - There Is No Respect of Persons with God.

Albert Barnes
Notes on the Whole Bible

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 favoring 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 function, 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; Leviticus 19:15; Deuteronomy 1:17; Proverbs 24:23; James 2:1, James 2:3, James 2:9. 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, function, rank, or appearance of people. He will judge righteous judgment; he will judge people as they ought to be judged; according to their character and deserts; and not contrary to their character, or by partiality.

The connection here demands that this affirmation should be limited solely to his dealing with people as their judge. And in this sense, and this only, this is affirmed often of God in the Scriptures; Deuteronomy 10:17; 2 Chronicles 19:7; Ephesians 6:9; Colossians 3:25; Galatians 6:7-8; 1 Peter 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 favors where he pleases where all are undeserving, or that he may not make a difference in the characters of people 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, function, or wealth, but according to his own sovereign good pleasure; 1 John 2:1-2.

Matthew Henry
Concise Bible Commentary
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Ellen G. White
The Acts of the Apostles, 380

It is to this class that Isaiah referred in his prophecy, “A remnant shall be saved.” From Paul's day to the present time, God by His Holy Spirit has been calling after the Jew as well as the Gentile. “There is no respect of persons with God,” declared Paul. The apostle regarded himself as “debtor both to the Greeks, and to the barbarians,” as well as to the Jews; but he never lost sight of the decided advantages possessed by the Jews over others, “chiefly, because that unto them were committed the oracles of God.” “The gospel,” he declared, “is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” It is of this gospel of Christ, equally efficacious for Jew and Gentile, that Paul in his epistle to the Romans declared he was not ashamed. AA 380.1

When this gospel shall be presented in its fullness to the Jews, many will accept Christ as the Messiah. Among Christian ministers there are only a few who feel called upon to labor for the Jewish people; but to those who have been often passed by, as well as to all others, the message of mercy and hope in Christ is to come. AA 380.2

In the closing proclamation of the gospel, when special work is to be done for classes of people hitherto neglected, God expects His messengers to take particular interest in the Jewish people whom they find in all parts of the earth. As the Old Testament Scriptures are blended with the New in an explanation of Jehovah's eternal purpose, this will be to many of the Jews as the dawn of a new creation, the resurrection of the soul. As they see the Christ of the gospel dispensation portrayed in the pages of the Old Testament Scriptures, and perceive how clearly the New Testament explains the Old, their slumbering faculties will be aroused, and they will recognize Christ as the Saviour of the world. Many will by faith receive Christ as their Redeemer. To them will be fulfilled the words, “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12. AA 381.1

Read in context »
Ellen G. White
Fundamentals of Christian Education, 315

When the tabernacle was built in the wilderness for the service of God, the work was done under divine direction. God was the designer, the workmen were educated by Him, and they put heart and soul and strength into the work. There was hard labor to be done, and the sturdy mechanic taxed muscle and sinew, manifesting his love to God in the toil for His honor. FE 315.1

There is in the world a great deal of hard, taxing work to be done, and he who labors without exercising the God-given powers of mind and heart and soul, he who employs the physical strength alone, makes the work a wearisome tax and burden. There are men with mind, heart, and soul who regard work as a drudgery, and settle down to it with self-complacent ignorance, delving without thought, without taxing the mental capabilities in order to do the work better. FE 315.2

There is science in the humblest kind of work, and if all would thus regard it, they would see nobility in labor. Heart and soul are to be put into work of any kind; then there is cheerfulness and efficiency. In agricultural or mechanical occupations men may give evidence to God that they appreciate His gift in the physical powers, and the mental faculties as well. Let the educated ability be employed in devising improved methods of work. This is what the Lord wants. There is honor in any class of work that is essential to be done. Let the law of God be made the standard of action, and it ennobles and sanctifies all labor. Faithfulness in the discharge of every duty makes the work noble, and reveals a character that God can approve. FE 315.3

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” God desires the love that is expressed in heart-service, in soul-service, in the service of the physical powers. We are not to be dwarfed in any kind of service for God Whatever He has lent us is to be used intelligently for Him. The man who exercises his faculties will surely strengthen them, but he must seek to do his best. There is need of intelligence and educated ability to devise the best methods in farming, in building, and in every other department, that the worker may not labor in vain. FE 315.4

Read in context »
Ellen G. White
Fundamentals of Christian Education, 336

The money which has been expended in additional buildings and in extensions on existing buildings in Battle Creek, should have been used for creating facilities for carrying on the work in places where there is nothing done at all. God is not pleased at the manner in which His goods have been disposed of. There is no respect of places or of persons, with Him. FE 336.1

The practice of furnishing a few persons with every advantage of perfecting their education in so many lines that it would be impossible for them to make use of all of them, is an injury rather than a benefit to the one who has so many advantages, besides depriving others of the privileges they need so much. If there were far less of this long continued preparation, far less exclusive devotion to study only, there would be much more opportunity for an increase of the student's faith in God. He who long devotes all his energies to his studies alone, becomes fascinated,—is actually absorbed in his books, and loses sight of the goal for which he started when he came to school. It has been shown to me that some of the students are losing their spirituality, that their faith is becoming weak, and that they do not hold constant communion with God. They spend nearly all their time in the perusal of books; they seem to know but little else. But what advantage will all this preparation be to them? What benefit will they derive for all the time and money spent? I tell you, it will be worse than lost. There must be less of this kind of work, and more faith in God's power. God's commandment-loving people are to testify to the world of their faith by their works. FE 336.2

When students come to Battle Creek from long distances at great expense, expecting to receive instruction as to how to become successful missionaries, that idea is not to be sunk out of sight in a variety of studies. Consider Moses; the one great burden of his soul was that the presence of God might be with him, and that he might behold His glory. But if the students are given more studies than are absolutely necessary, it is calculated to cause them to forget the real object of their coming to Battle Creek. Now is the time when it is essential that only such work as is necessary should be done. Long years of preparation are not a positive necessity. The preparation of the students has been managed on the same principle as have the building operations. Building has been added to building, simply to make things a little more convenient and thorough. God is calling, and has been calling for years, for a reform on these lines. He desires that there shall be no unnecessary outlay of means. The Lord is not in favor of having so much time and money expended upon a few persons who come to Battle Creek to get a better preparation for the work. In all cases there should be a most careful consideration as to the best manner of expending money in the education of the students. While so much is spent to put a few through an exhaustive course of study, there are many who are thirsting for the knowledge they could get in a few months; one or two years would be considered a great blessing. If all the means are used in putting a few through several years of study, many just as worthy young men and young women cannot be assisted at all. FE 337.1

Read in context »
Ellen G. White
Prophets and Kings, 369

The marvelous providences connected with Israel's deliverance from Egyptian bondage and with their occupancy of the Promised Land led many of the heathen to recognize the God of Israel as the Supreme Ruler. “The Egyptians shall know,” had been the promise, “that I am the Lord, when I stretch forth Mine hand upon Egypt, and bring out the children of Israel from among them.” Exodus 7:5. Even proud Pharaoh was constrained to acknowledge Jehovah's power. “Go, serve the Lord,” he urged Moses and Aaron, “and bless me also.” Exodus 12:31, 32. PK 369.1

The advancing hosts of Israel found that knowledge of the mighty workings of the God of the Hebrews had gone before them, and that some among the heathen were learning that He alone was the true God. In wicked Jericho the testimony of a heathen woman was, “The Lord your God, He is God in heaven above, and in earth beneath.” Joshua 2:11. The knowledge of Jehovah that had thus come to her, proved her salvation. By faith “Rahab perished not with them that believed not.” Hebrews 11:31. And her conversion was not an isolated case of God's mercy toward idolaters who acknowledged His divine authority. In the midst of the land a numerous people—the Gibeonites—renounced their heathenism and united with Israel, sharing in the blessings of the covenant. PK 369.2

No distinction on account of nationality, race, or caste, is recognized by God. He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption. Christ came to demolish every wall of partition, to throw open every compartment of the temple courts, that every soul may have free access to God. His love is so broad, so deep, so full, that it penetrates everywhere. It lifts out of Satan's influence those who have been deluded by his deceptions, and places them within reach of the throne of God, the throne encircled by the rainbow of promise. In Christ there is neither Jew nor Greek, bond nor free. PK 369.3

Read in context »
More Comments