God no Respecter of Persons
T. Dale, M. A. Romans 2:11 For there is no respect of persons with God. Even those works of God, with which we seem the most familiar, are replete with mystery; much more is this true of the moral world, which the mind of God administers and directs. We see, e.g., virtue prostrated with calamity, while ungodliness "prospers in the world." And yet we are told that "there is no respect of persons with God." How, then, are we to reconcile what we see, and feel, with what we read? In order to a complete view of the subject, I shall — I. ASSIGN THE REASONS WHY THERE IS APPARENTLY "RESPECT OF PERSONS" HERE. Now it is popularly, but mistakenly assumed, that differences of outward circumstances is an evidence of "respect of person"; because we are in every instance what God has made us, and have in every instance what He has given us; and He hath given to some preeminence over others in personal endowments, in worldly possessions, and in honour among mankind. For this, however, we may assign the following reasons — 1. That such has been the order of nature, throughout all God's works, from the beginning. And not only has it been the order of nature that there should be degrees of beauty in the vegetable, and of strength in the animal world; that trees, e.g., should be of different height, flowers of different hues, and fruits of different flavour, and that the irrational creatures should vary in the measure of instinct; but the same wise Creator ordained a difference also in the first living pair whom He was pleased to form in His own image. But from the first fatal act of disobedience, both were alike involved in the common transgression, and both are alike capable of realising the proper deliverance. Hence says St. Paul, "There is no difference between male and female." 2. That inequality among individuals conduces to the general good. And this connects itself with the former. Some men, indeed, raise the absurd and senseless cry of universal equality; forgetting that such a state of things could not possibly exist, unless all mankind were exactly equal in strength, and talent, actuated by the very same propensities, and in pursuit of the same objects. So long as there are some formed by natural endowments to lead, and others to follow, so long must there be some to exercise command, and others to render obedience. And could we balance the advantages of either state, we should find it very difficult to determine on which side the scale preponderates. David, the innocent youth, keeping his father's sheep, with not an enemy upon earth, and with God for his Friend in heaven, was assuredly not less happy than David, king of Israel. Again, what was the result of the attainment of royal dignity to Saul? The nation, indeed, required one to lead them against the Philistines; and for their sake, but not for his own, was Saul exalted out of the people; but for his own sin, not for theirs, were the weapons of his warfare broken. 3. That the worldly condition, whatever it be, is the trial of faith, and the probation for eternity, best suited to him who occupies it. Some are born, as it might seem, to do — others to suffer — the will of God; but if action is more profitable to others, endurance is most assuredly not the least profitable to ourselves; and only towards that man could God be said to act with partiality, to whom He should deny the power of doing His will, and the opportunity of attaining to the perfect bliss of the righteous. But God has done this to none. Whether we are possessed of the one talent, or of the two, or of the ten, is comparatively of inferior moment; since a man is "accepted according to that he hath, and not according to that he hath not." Thus St. Paul "charges them that are rich in this world, that they do good, that they be rich in good works," etc.; but even if they attain to this, it is not a higher degree of attainment than to suffer patiently the will of God. Had Dives given half his goods, like Zaccheus, to the poor, we have no warrant whatever for supposing that this would have been more acceptable than the patient self-devotion of the beggar. Lazarus could not act, indeed, but he could suffer; he could not relieve the distress of others, but he could, and did, exhibit a shining example of long suffering and patience. And thus everyone placed in a humble sphere ought to consider whether that situation is not the best calculated to advance his highest and most enduring interests; whether if God were to bestow upon him worldly prosperity, his heart might not thereby become hardened, or his spiritual perceptions obscured. The fact of an eternal existence must be taken to be the true test of the interests of time. Hence, again, "there is no respect of persons with God," because He will judge all by what they have done, and by what they have suffered for Christ's sake; not by what they have enjoyed or possessed. II. AFFORD THE EVIDENCE WHY THERE IS REALLY NO RESPECT OF PERSONS WITH GOD BECAUSE THERE SHALL BE NONE HEREAFTER. And this evidence is also three fold. 1. Because the distinctions to which men attach so much importance are transient and precarious. Whatever difference there may be in the character of our path through life, there is none whatever in the nature of the end. One "house" is "appointed for all living"; and no sooner do we enter that common tenement than all are on the same level. And what is the undying soul? It is either rejoicing in God's manifested presence, or it is an outcast from the glories of redemption. Then, if not before, it will be seen that the fancied advantages on account of which we "call the proud happy," are far more than counterbalanced by the downward tendency of wealth. It may, indeed, cost an effort on the part of those who are daily struggling with privation to suppress the rising wish that they had been born to opulence, but never let them harbour for an instant the vain imagination that it is because they are of less estimation in the sight of God. They ought to consider that if they have not the advantages, neither have they the trials of the affluent; if they have not their means of doing good, neither have they their responsibilities for leaving good undone. Nay, they ought to consider that the very necessity of daily toil is a preservative against sin; and though necessities and distress may plant their path with thorns, they at least diminish the attractions of things below, and point the soul to things above. The "good part" is that "which cannot be taken away"; and while "the world passeth away, and the lust thereof, he that doeth the will of God abideth forever." 2. Because all, whatever they possess, are alike responsible to their Judge. "Every one of us," said St. Paul, "must give account of himself to God." To whom little is given, of him is little required, while "to whom men have committed much, of him they will ask the more"; and so it is with God. 3. Because, as to all there is a common Saviour, there must be a common salvation. All, therefore, who shall be convened before the tribunal of the Judge, whether those who reigned or those who served, those who smiled or those who suffered — all shall be separated into two classes, and only two. (T. Dale, M. A.) Parallel Verses KJV: For there is no respect of persons with God. WEB: For there is no partiality with God.