Romans 2:11
Parallel Verses
New American Standard Bible
For there is no partiality with God.

King James Bible
For there is no respect of persons with God.

Darby Bible Translation
for there is no acceptance of persons with God.

World English Bible
For there is no partiality with God.

Young's Literal Translation
For there is no acceptance of faces with God,

Romans 2:11 Parallel
Commentary
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. 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) that 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: 1 John 2:1-2.

Romans 2:11 Parallel Commentaries

Library
Earnest Expostulation
Observe that the apostle singled out an individual who had condemned others for transgressions, in which he himself indulged. This man owned so much spiritual light that he knew right from wrong, and he diligently used his knowledge to judge others, condemning them for their transgressions. As for himself, he preferred the shade, where no fierce light might beat on his own conscience and disturb his unholy peace. His judgment was spared the pain of dealing with his home offenses by being set to work
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 29: 1883

Tendencies of Religious Thought in England, 1688-1750.
THE thirty years of peace which succeeded the Peace of Utrecht (1714), was the most prosperous season that England had ever experienced; and the progression, though slow, being uniform, the reign of George II. might not disadvantageously be compared for the real happiness of the community with that more brilliant, but uncertain and oscillatory condition which has ensued. A labourer's wages have never for many ages commanded so large a portion of subsistence as in this part of the 18th century.' (Hallam,
Frederick Temple—Essays and Reviews: The Education of the World

Note to the Following Treatise 1. The Following Letter
NOTE TO THE FOLLOWING TREATISE 1. The following Letter, which is the 190th of S. Bernard, was ranked by Horst among the Treatises, on account of its length and importance. It was written on the occasion of the condemnation of the errors of Abaelard by the Council of Sens, in 1140, in the presence of a great number of French Bishops, and of King Louis the Younger, as has been described in the notes to Letter 187. In the Synodical Epistle, which is No. 191 of S. Bernard, and in another, which is No.
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Seances Historiques De Geneve --The National Church.
IN the city of Geneva, once the stronghold of the severest creed of the Reformation, Christianity itself has of late years received some very rude shocks. But special attempts have been recently made to counteract their effects and to re-organize the Christian congregations upon Evangelical principles. In pursuance of this design, there have been delivered and published during the last few years a series of addresses by distinguished persons holding Evangelical sentiments, entitled Séances
Frederick Temple—Essays and Reviews: The Education of the World

Cross References
Deuteronomy 10:17
"For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe.

Job 34:19
Who shows no partiality to princes Nor regards the rich above the poor, For they all are the work of His hands?

Acts 10:34
Opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality,

Romans 9:14
What shall we say then? There is no injustice with God, is there? May it never be!

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