the Week of Proper 11 / Ordinary 16
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Complete Jewish Bible
Romans 2:11
Bible Study Resources
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- Today'sParallel Translations
For there is no favoritism with God.
For there is no respect of persons with God.
For there is no respect of persons with God.
For God shows no partiality.
For there is no partiality with God.
For God judges all people in the same way.
For God shows no partiality [no arbitrary favoritism; with Him one person is not more important than another].
For there is no partiality with God.
For there is no partiality with God.
For God does not show favoritism.
God doesn't have any favorites!
for there is no acceptance of persons with God.
God judges everyone the same. It doesn't matter who they are.
For there is no respect of persons wt God.
For there is no respect of persons with God.
For God judges everyone by the same standard.
For there is no partiality with God.
For there is no respect of persons with God.
for there is no respect of persons with God.
For one man is not different from another before God.
For there is no partiality with God.
For God does not show partiality.Deuteronomy 10:17; 2 Chronicles 19:7; Job 1:34:19; Acts 10:34; Galatians 2:6; Ephesians 6:9; Colossians 3:25; 1 Peter 1:17;">[xr]
for there is no acceptance of faces with Aloha.
For there is no respect of persons with God:
For there is no respect of persos with God.
for there is no respect of persons with God.
For there is no partiality with God.
For there is no respect of persons with God.
For God pays no attention to this world's distinctions.
For accepcioun of persones is not anentis God.
for there is no respect of persons with God.
For there is no respect of persons with God.
For there is no partiality with God.
For there is no partiality with God.
For God does not show favoritism.
God does not show favor to one man more than to another.
For God shows no partiality.
For there is no respect of persons with God; -
For there is no respect of persons with God.
For God shows no partiality.
For ther is no parcialyte with god. But whosoever hath synned with out lawe shall perisshe wt out lawe.
For there is no acceptance of faces with God,
For there is no respecte of personnes before God: Who so euer haue synned without lawe,
since with God there is no respect of persons.
God don't play favorites.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Deuteronomy 10:17, Deuteronomy 16:19, 2 Chronicles 19:7, Job 34:19, Proverbs 24:23, Proverbs 24:24, Matthew 22:16, Luke 20:21, Acts 10:34, Galatians 2:6, Galatians 6:7, Galatians 6:8, Ephesians 6:9, Colossians 3:25, 1 Peter 1:17
Reciprocal: Genesis 20:9 - a great Deuteronomy 1:17 - shall not 2 Samuel 14:14 - neither Isaiah 56:3 - the son Malachi 1:9 - will he
Cross-References
The sons of Kush were S'va, Havilah, Savta, Ra‘mah and Savt'kha. The sons of Ra‘mah were Sh'va and D'dan.
Ofir, Havilah and Yovav — all these were the sons of Yoktan.
Yishma‘el's sons lived between Havilah and Shur, near Egypt as you go toward Ashur; he settled near all his kinsmen. Haftarah Hayyei-Sarah: M'lakhim Alef (1 Kings) 1:1–31 B'rit Hadashah suggested readings for Parashah Hayyei-Sarah: Mattityahu (Matthew) 8:19–22; 27:3–10; Luke 9:57–62 Here is the history of Yitz'chak, Avraham's son. Avraham fathered Yitz'chak. Yitz'chak was forty years old when he took Rivkah, the daughter of B'tu'el the Arami from Paddan-Aram and sister of Lavan the Arami, to be his wife. Yitz'chak prayed to Adonai on behalf of his wife, because she was childless. Adonai heeded his prayer, and Rivkah became pregnant. The children fought with each other inside her so much that she said, "If it's going to be like this, why go on living?" So she went to inquire of Adonai , who answered her, "There are two nations in your womb. From birth they will be two rival peoples. One of these peoples will be stronger than the other, and the older will serve the younger." When the time for her delivery came, there were twins in her womb. The first to come out was reddish and covered all over with hair, like a coat; so they named him ‘Esav [completely formed, that is, having hair already]. Then his brother emerged, with his hand holding ‘Esav's heel, so he was called Ya‘akov [he catches by the heel, he supplants]. Yitz'chak was sixty years old when she bore them. The boys grew; and ‘Esav became a skillful hunter, an outdoorsman; while Ya‘akov was a quiet man who stayed in the tents. Yitz'chak favored ‘Esav, because he had a taste for game; Rivkah favored Ya‘akov. One day when Ya‘akov had cooked some stew, ‘Esav came in from the open country, exhausted, and said to Ya‘akov, "Please! Let me gulp down some of that red stuff — that red stuff! I'm exhausted!" (This is why he was called Edom [red].) Ya‘akov answered, "First sell me your rights as the firstborn." "Look, I'm about to die!" said ‘Esav. "What use to me are my rights as the firstborn?" Ya‘akov said, "First, swear to me!" So he swore to him, thus selling his birthright to Ya‘akov. Then Ya‘akov gave him bread and lentil stew; he ate and drank, got up and went on his way. Thus ‘Esav showed how little he valued his birthright.
Then Sha'ul attacked ‘Amalek, starting at Havilah and continuing toward Shur, at the border of Egypt.
Gill's Notes on the Bible
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.
Barnes' Notes on the 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; Ephesians 1:0. 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,
- To maintain that sinners had a claim on his favors;
(2)That he might not do what he willed with his own; or,
- 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: 1 John 2:1-2.
Clarke's Notes on the Bible
Verse Romans 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, 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.
