Acts 10:34
34, 35. Peter opened his mouth—(See on Mt 5:2).
Of a truth I perceive—that is, "I have it now demonstrated before mine eyes." that God is no respecter of persons—Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account." Romans 2:11
Galatians 2:6
6. Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they . . . added nothing to me."
accepteth—so as to show any partiality; "respecteth no man's person" (Eph 6:9). seemed to be somewhat —that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed. in conference added—or "imparted"; the same Greek as in Ga 1:16, "I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle. Colossians 3:25
25. But—The oldest manuscripts read, "for," which accords with "serve ye," &c. (Col 3:24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights: (translate), "For he that doeth wrong shall receive back the wrong which he hath done (by just retribution in kind), and there is no respect of persons" with the Great Judge in the day of the Lord. He favors the master no more than the slave (Re 6:15).
1 Peter 1:17
17. if ye call on—that is, "seeing that ye call on," for all the regenerate pray as children of God, "Our Father who art in heaven" (Mt 6:9; Lu 11:2).
the Father—rather, "Call upon as Father Him who without acceptance of persons (Ac 10:34; Ro 2:11; Jas 2:1, not accepting the Jew above the Gentile, 2Ch 19:7; Lu 20:21; properly said of a judge not biassed in judgment by respect of persons) judgeth," &c. The Father judgeth by His Son, His Representative, exercising His delegated authority (Joh 5:22). This marks the harmonious and complete unity of the Trinity. work—Each man's work is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of his lifework, whether it was of faith and love whereby alone we can please God and escape condemnation. pass—Greek, "conduct yourselves during." sojourning—The outward state of the Jews in their dispersion is an emblem of the sojourner-like state of all believers in this world, away from our true Fatherland. fear—reverential, not slavish. He who is your Father, is also your Judge—a thought which may well inspire reverential fear. THEOPHYLACT observes, A double fear is mentioned in Scripture: (1) elementary, causing one to become serious; (2) perfective: the latter is here the motive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend God and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope" [BENGEL]. Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH It as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.