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Text -- Romans 2:11 (NET)

Strongs On/Off
Context
2:11 For there is no partiality with God.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Sin | Rome | Romans, Epistle to the | Resurrection of the dead | Respect of Persons | PERSON, PERSONALITY | Judgment | JUSTICE | IMMORTAL; IMMORTALITY | God | Gentiles | GALATIANS, EPISTLE TO THE | Fall of man | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 2:11 - -- Respect of persons ( prosōpolēmpsia ). Milligan ( Vocabulary ) considers this word (in N.T. only here, Col 3:25; Eph 6:9) and prosōpolēmptē...

Respect of persons ( prosōpolēmpsia ).

Milligan ( Vocabulary ) considers this word (in N.T. only here, Col 3:25; Eph 6:9) and prosōpolēmptēs (Act 10:34) and prosōpolēmpteō (Jam 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Act 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōpon , lambanō ), to judge by the face or appearance.

Vincent: Rom 2:11 - -- Respect of persons ( προσωπολημψία ) Only once outside of Paul's writings, Jam 2:1, on which see note.

Respect of persons ( προσωπολημψία )

Only once outside of Paul's writings, Jam 2:1, on which see note.

Wesley: Rom 2:11 - -- He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, accord...

He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, according to his own good pleasure.

Clarke: Rom 2:11 - -- 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, ...

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.

Calvin: Rom 2:11 - -- 11.=== There is no respect of persons, === etc. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accus...

11.=== There is no respect of persons, === etc. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gentiles separately: and at the same time he teaches us, that it is no objection that there is a difference between them, but that they are both without any distinction exposed to eternal death. The Gentiles pretended ignorance as their defense; the Jews gloried in the honor of having the law: from the former he takes away their subterfuge, and he deprives the latter of their false and empty boasting.

There is then a division of the whole human race into two classes; for God had separated the Jews from all the rest, but the condition of all the Gentiles was the same. He now teaches us, that this difference is no reason why both should not be involved in the same guilt. But the word person is taken in Scripture for all outward things, which are wont to be regarded as possessing any value or esteem. When therefore thou readest, that God is no respecter of persons, understand that what he regards is purity of heart or inward integrity; and that he hath no respect for those things which are wont to be highly valued by men, such as kindred, country, dignity, wealth, and similar things; so that respect of persons is to be here taken for the distinction or the difference there is between one nation and another. 68 But if any hence objects and says, “That then there is no such thing as the gratuitous election of God;” it may be answered, That there is a twofold acceptation of men before God; the first, when he chooses and calls us from nothing through gratuitous goodness, as there is nothing in our nature which can be approved by him; the second, when after having regenerated us, he confers on us his gifts, and shows favor to the image of his Son which he recognizes in us.

TSK: Rom 2:11 - -- Deu 10:17, Deu 16:19; 2Ch 19:7; Job 34:19; Pro 24:23, Pro 24:24; Mat 22:16; Luk 20:21; Act 10:34; Gal 2:6, Gal 6:7, Gal 6:8; Eph 6:9; Col 3:25; 1Pe 1:...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 2:11 - -- 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 ...

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; Lev 19:15; Deu 1:17; Pro 24:23; Jam 2:1, Jam 2:3,Jam 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; Deu 10:17; 2Ch 19:7; Eph 6:9; Col 3:25; Gal 6:7-8; 1Pe 1:17; Act 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; 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 favors;

(2)\caps1     t\caps0 hat he might not do what he willed with his own; or,

(3)    To affirm that God was under obligation to make all people 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 people. 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 function; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendor. 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: 1Jo 2:1-2.

Poole: Rom 2:11 - -- This seems to be borrowed from 2Ch 19:7 , and Deu 10:17 . You have the same again, Act 10:34 : see Job 34:19 Gal 2:6 3:28 Eph 6:9 1Pe 1:17 . Obj. ...

This seems to be borrowed from 2Ch 19:7 , and Deu 10:17 . You have the same again, Act 10:34 : see Job 34:19 Gal 2:6 3:28 Eph 6:9 1Pe 1:17 . Obj. God loved Jacob, and hated Esau, when they were yet unborn, and had done neither good nor evil.

Answer. This was not properly a respecting of persons, because God did not this as a judge, but as an elector: so the apostle states it, Rom 9:11-13 . God is gracious to whom he will be gracious, and may do what he will with his own.

Gill: Rom 2:11 - -- For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents...

For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice.

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Commentary -- Verse Notes / Footnotes

Geneva Bible: Rom 2:11 For there is no ( g ) respect of persons with God. ( g ) God does not judge men either by their blood or by their country, either to receive them or ...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 2:1-29 - --1 No excuse for sin.6 No escape from judgment.14 Gentiles cannot;17 nor Jews.

MHCC: Rom 2:1-16 - --The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who...

Matthew Henry: Rom 2:1-16 - -- In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce i...

Barclay: Rom 2:1-11 - --In this passage Paul is directly addressing the Jews. The connection of thought is this. In the foregoing passage Paul had painted a grim and terrib...

Constable: Rom 1:18--3:21 - --II. THE NEED FOR GOD'S RIGHTEOUSNESS 1:18--3:20 Paul began his explanation of the gospel by demonstrating that t...

Constable: Rom 2:1--3:9 - --B. The need of good people 2:1-3:8 In the previous section (1:18-32), Paul showed mankind condemned for ...

Constable: Rom 2:1-16 - --1. God's principles of judgment 2:1-16 Before showing the guilt of moral and religious people before God (vv. 17-29), Paul set forth the principles by...

College: Rom 2:1-29 - --II. 2:1-3:8 - THE SINFULNESS OF THE JEWS INTRODUCTION The overall subject of the first main section of Romans is the impotence of law as a way of sa...

McGarvey: Rom 2:11 - --for there is no respect of persons with God . [Paul here reiterates the two phases of God's judgment which he has just described. He does this to emph...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 2 (Chapter Introduction) Overview Rom 2:1, No excuse for sin; Rom 2:6, No escape from judgment; Rom 2:14, Gentiles cannot; Rom 2:17, nor Jews.

Poole: Romans 2 (Chapter Introduction) CHAPTER 2

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 2 (Chapter Introduction) (v. 1-16) The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature. (Rom 2:17-29) The sins of the Jews co...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 2 (Chapter Introduction) The scope of the first two chapters of this epistle may be gathered from Rom 3:9, " We have before proved both Jews and Gentiles that they are all ...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 2 (Chapter Introduction) The Responsibility Of Privilege (Rom_2:1-11) The Unwritten Law (Rom_2:12-16) The Real Jew (Rom_2:17-29)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 2 (Chapter Introduction) INTRODUCTION TO ROMANS 2 This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as ar...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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