The impartiality of God to be reflected in the judges of his people.
In the following Homilies we adhere to the traditional view of the Mosaic authorship of the book, believing that no sufficient evidence has yet been adduced by the critics for departing from that view. Moses enters upon his addresses in the land of Moab by recapitulating the salient points of the Exodus. The first notable reference is to the appointment of the judges. The qualifications and directions here recorded are fitted to throw precious light upon the Divine character. Here let us notice—
I. There was to be NO RESPECT OF PERSONS IN JUDGMENT. And here we may quote a definition which will materially aid us in this subject: "By the word person in Scripture signifies not a man, but those things in a man which, being conspicuous to the eyes, usually conciliate favor, honor, and dignity, or attract hatred, contempt, and disgrace. Such are riches, wealth, power, nobility, magistracy, country, elegance of form, on the one hand; and on the other, poverty, necessity, ignoble birth, slovenliness, contempt, and the like." These Jewish judges, therefore, were directed to allow Bone of these personal accidents to influence their judgments in the cases committed to them, but to decide as matters of pure equity.
II. There was to be NO FEAR OF MAN in their judgments. The consequences to themselves were not to be regarded. They were to be fearless officers, representing the Most High.
III. We see here that WITH GOD THERE CAN BE NO RESPECT OF PERSONS AND NO FEAR OF MAN. The strict impartiality of God has been questioned, if representations of his procedure drawn from the Divine Word are accepted. Now, the whole plan of salvation by grace appears favoritism and partiality. What is the meaning of "grace?" Undoubtedly free, unmerited favor. If, then, salvation is by grace (Ephesians 2:8), must not God be liable to the charge of partiality? Such, at least, is the reasoning of some in the interests of certain systems. But when the matter is looked into more closely, we find that salvation by free grace is the most conclusive evidence of God's impartiality. It is really saying to all men, "Unless you give up the notion of recommending yourselves to me; unless you surrender the idea of some special claim in your being or your life upon me; unless, in a word, you lay aside the fancy that you must be partially and exceptionally treated, which is the whole meaning of self-righteousness, I cannot save you." This is impartiality Par excellence; and this is exactly God's position in offering salvation to men. All who refuse salvation are really refusing to be treated impartially, and are clamoring for exceptional consideration on the ground of some fancied merit. The rejected at the last will be found to be those who wanted favoritism, but put away free grace. The line of thought opened up here may be profitably carried on.—R.M.E.