Romans 2:11 For there is no respect of persons with God. Whatever apparent varieties there may be in Divine dispensations, they do not affect the perfect rectitude of God's moral administration, and everyone will be harmonised by the decisions of the judgment day. It will be seen, then, that the judgment of God is according to truth, for He will render to every man according to his deeds. A superficial inspection of His government often leads men to a different conclusion; and nothing is more natural than that the government of an infinite Being should present mysteries to finite minds, for it is an obvious impossibility that we should comprehend all the reasons by which an infinite Spirit is actuated; but until we can do so, we are not in a position to form a correct estimate of His proceedings. But whatever is mysterious to us, may yet be in strict accordance with the rectitude of the Divine character. "His ways are not as our ways, nor His thoughts as our thoughts." He treats men differently. There is an immense variety in His dealings with His creatures, so that the experience of no two men is exactly alike; yet whatever differences exist, they do not trespass on equity; His punishments never exceed the demands, and His mercy is never exercised without a sacred regard to the rights of justice. Let us examine — I. THE TESTIMONY OF SCRIPTURE; and we shall perceive more clearly wherein the Divine impartiality consists. 1. God hath not that respect for outward appearances which man has. In the selection of instruments to accomplish His purposes, He has respect solely to moral qualities. This is seen in the selection of David instead of Eliab. "The Lord looketh on the heart." 2. While there is great variety in His providential government, with regard to different nations, yet it arises not from partiality; and though the Jews had put this interpretation on the Divine conduct, they were taught by Paul that both Jew and Gentile would be recompensed according to their works. And Peter, having imbibed the prejudices of his nation, was taught to acknowledge that "God is no respecter of persons." 3. Rank, riches, honour, etc., do not affect the moral character of the Divine administration. The king and his subjects, the master and his servants, are treated on the same equitable principles. 4. We often form a too favourable estimate of those we love; our partiality conceals their defects, and magnifies their excellencies; but not so with God. 5. We cannot conceive of an infinitely perfect moral governor, and divest him of this impartiality. (1) To suppose Him destitute of it, would be to imagine some defect in His perfections. He is infinitely wise, so that He cannot possibly mistake the characters of men. He is "a God of knowledge; by Him actions are weighed." Partiality might be shown unwittingly, as when it arises from defective information; but intentional partiality must have a motive, and is ordinarily connected with a feeling of interest arising from the limitations and weakness of authority. But no such motive can operate with the Divine Being. The independence of Jehovah is a security for His impartiality. As He has no natural inducements to it, so partiality could only result from moral obliquity. But He has no tendency to depart from perfect uprightness; He naturally and necessarily esteems that which is good and excellent in itself, and dislikes that which is evil. "The righteous Lord loveth righteousness."(2) As His infinite perfections are a security for the impartial administration of His government, so the inspired writers have inferred it from the common relation in which He stands to all men. He is our Creator; and it may be fairly inferred, that those who stand in a common relation will be treated on common principles. As our universal Parent, He will display the parental character to all; and whatever diversities obtain in His administration, they are not violations, but different manifestations, of the strictest impartiality. Thus God will not regard the rich more than the poor, because He is the Maker of them all. II. ILLUSTRATIONS FROM THE GREAT FEATURES OF GOD'S GOVERNMENT OF THE WORLD. 1. His providential dispensations are, notwithstanding their great variety, impartial. (1) There is perfect equality in the principal facts of man's history; and all the varieties of providence are trifling when compared with the points in which men's experience agree. Men enter into life in the same state of helpless infancy; they are subject to similar diseases; and the characteristic joys of different periods of life are much the same in all countries. There is great sameness in the occupations of men; and while there are differences of rank and station, the advantages and disadvantages of each are so nicely poised, that it is difficult for us to say, when we contemplate the whole of our being, which is to be preferred. (2) Human life, in itself considered, presents no essential difference. It is preserved and sustained by means which have all the regularity of laws; and the actions of the body and mind are obviously essentially the same in all men. And while there is no important distinction in the physical or mental constitution of mankind, the external world stands in the same relation to all, quite irrespective of persons or character. The sun shines on the evil and the good; God sends His rain upon the just and upon the unjust. The same physical laws are in operation with regard to all men; and the natural results of conduct are experienced over the whole world. In all ordinary circumstances, "He becometh poor that is slothful, and the hand of the diligent maketh rich." As the whole character of man's existence is strikingly similar, so in death there appears a similar equality. (3) God's experimental probation of His intelligent creatures is perfectly adapted to the infinite variety of mind and character. He governs them by one law, which, by its contractile and expansive force, is a perfect law of equity to every individual He has formed. "Unto whomsoever much is given, of him much will be required." There is nothing in God's law which respects only a portion of our race; it is of universal obligation, and of common concern to every individual. It is accompanied by the same rewards and punishments to all men. Its sanctions are of universal application, and constitute encouragements to obedience, and motives against transgressions. There is not one kind of reward for the rich and another for the poor. 2. The doctrine of the text is illustrated by the universal aspect of the gospel to all mankind. "God so loved the world," etc. 3. In the final decisions of the judgment day it will be seen that God is no respecter of persons. None will be exempted from judgment; they will all have to appear at the same tribunal, before the same Judge, and their judgment will proceed on the same principles of equity and truth.Conclusion. Let the doctrine of the text — 1. Guard us against a rash and hasty judgment of any part of the Divine conduct. We see but small parts of an immense and combined system of operation, and are incompetent to decide upon the character of any one event without knowing vastly more than we do in the present state. 2. Guard us against presumption. Men cherish undefined notions of the goodness of God, that induce them to suppose He will not be strict to mark iniquity. Other men presume on their self-righteousness. Another class are hypocritical professors, who name the name of Christ, but depart not from iniquity. 3. Direct us to the only ground of hope and confidence towards God. There is no respect of persons with Him: nothing in our external condition or relations will induce Him to form a judgment of us contrary to truth. The universal condition of salvation is faith in Christ Jesus. (S. Summers.) Parallel Verses KJV: For there is no respect of persons with God. |
    |