Charles Hodge on Paul's Epistle to the Romans (Chapter One)

Image: Charles Hodge (1797-1878)

 
Romans 1:1-17

DOCTRINE

1. The apostolic office, except as to what was peculiar and extraordinary, being essentially the same with the ministerial office in general, Paul teaches, 1. That ministers are the servants of Christ, deriving their authority from him, and not from the people; 2. That their calling is to preach the gospel, to which all other avocations must be made subordinate; 3. That the object of their appointment is to bring men to the obedience of faith; 4. That their field is all nations; 5. That the design of all is to honor Christ; it is for his name, vers. 1-5. 


2. The gospel is contained in its rudiments in the Old Testament. It is the soul of the old dispensation, ver. 2.

3. Christ is the Alpha and Omega of the Gospel. In stating the substance of the gospel, Paul says, ‘It concerns Jesus Christ,’ ver. 3.

4. Christ is at once God and man; the son of David and the son of God, vers. 3, 4.

5. Christ is called the Son of, God in reference to his Divine nature, and on account of the relation in which, as God, he stands to the Father. The name, therefore, is expressive of his Divine character, vers. 3, 4.

6. He is the proper object of prayer, and the source of spiritual blessings, ver. 7.

7. He is the Mediator through whom our prayers and thanksgiving must be presented to God, ver 8.

8. God is the source of all spiritual good; is to be worshipped in spirit, and agreeably to the gospel; and his providence is to be recognized in reference to the most ordinary affairs of life, vers. 8-10.

9. Ministers are not a class of men exalted above the people, and independent of them for spiritual benefits, but are bound to seek, as well as to impart good, in all their intercourse with those to whom they are sent, vers. 11, 12.

10. Ministers are bound to preach the gospel to all men, rich as well as poor, wise as well as unwise; for it is equally adapted to the wants of all, vers. 14, 15.

11. The salvation of men, including the pardon of their sins and the moral renovation of their hearts, can be elected by the gospel alone. The wisdom of men, during four thousand years previous to the advent of Christ, failed to discover any adequate means for the attainment of either of these objects; and those who, since the advent, have neglected the gospel, have been eventually unsuccessful, ver. 16, etc.

12. The power of the gospel lies not in its pure theism, or perfect moral code, but in the CROSS, in the doctrine of justification by faith in a crucified Redeemer, ver. 17, etc.

REMARKS

1. Ministers should remember that they are “separated unto the gospel,” and that any occupation which, by its demands upon their attention, or from its influence on their character or feelings, interferes with their devotion to this object, is for them wrong, ver. 1

2. If Jesus Christ is the great subject of the gospel, it is evident that we cannot have right views of the one, without having correct opinions respecting the other. What think ye of Christ? cannot be a minor question. To be Christians we must recognize him as the Messiah, or Son of David; and as Divine, or the Son of God; we must be able to pray to him, to look for blessings from him, and recognize him as the Mediator between God and man, vers. 1-8.

3. Christians should remember that they are saints; that is, persons separated from the world and consecrated to God. They therefore cannot serve themselves or the world, without a dereliction of their character. They are saints, because called and made such of God. To all such, grace and peace are secured by the mediation of Christ, and the promise of God, ver. 7.

4. In presenting truth, everything consistent with fidelity should be done to conciliate the confidence and kind feelings of those to whom it is addressed; and everything avoided, which tends to excite prejudice against the speaker or his message. Who more faithful than Paul? Yet who more anxious to avoid offense? Who more solicitous to present the truth, not in its most irritating form, but in the manner best adapted to gain for it access to the unruffled minds of his readers? vers. 8-14.

5. As all virtues, according to the Christian system, are graces (gifts), they afford matter for thanksgiving, but never for self-complacency, ver.8.

6. The intercourse of Christians should be desired, and made to result in edification, by their mutual faith, ver. 12.

7. He who rejects the doctrine of justification by faith, rejects the gospel. His whole method of salvation, and system of religion, must be different from those of the apostles, ver. 17.

8. Whether we be wise or unwise, moral or immoral, in the sight of men, orthodox or heterodox in our opinions, unless we are believers, unless we cordially receive “the righteousness which is of God” as the ground of acceptance, we have no part or lot in the salvation of the gospel, ver. 17.

Romans 1:18-32

DOCTRINE

1. The punitive justice of God is an essential attribute of his nature. This attribute renders the punishment of sin necessary, and is the foundation of the need of a vicarious atonement in order to the pardon of sinners. This doctrine the apostle assumes as a first principle, and makes it the basis of his whole exposition of the doctrine of justification, ver. 18.

2. That sin is a proper object of punishment, and that, under the righteous government of God, it will be punished, are moral axioms, which have “a self-evidencing light,” whenever proposed to the moral sense of men, vers. 18, 32.

3. God has never left himself without a witness among his rational creatures. Both in reference to his own nature and to the rule of duty, he has, in his works and in the human heart, given sufficient light to render the impiety and immorality of men inexcusable, vers. 19, 20, 32.

4. Natural religion is not a sufficient guide to salvation. What individual or what nation has it ever led to right views of God or of his law? The experience of the whole world, under all the variety of circumstances in which men have existed, proves its insufficiency; and, consequently, the necessity of a special divine revelation, vers. 21-23.

5. The heathen, who have only the revelation of God in his works and in their own hearts, aided by the obscure traditionary knowledge which has come down to them, need the gospel. In point of fact, the light which they enjoy does not lead them to God and holiness, vers. 21-23.
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6. Error (on moral and religious subjects) has its root in depravity. Men are ignorant of God and duty, because they do not like to retain him in their knowledge, vers. 21, 28.

7. God often punishes one sin by abandoning the sinner to the commission of others. Paul repeats this idea three times, vers. 24, 26, 28. This judicial abandonment is consistent with the holiness of God and the free agency of man. God does not impel or entice to evil. He ceases to restrain. He says of the sinner, Let him alone, vers. 24-28.

8. Religion is the only true foundation, and the only effectual safeguard for morality. Those who abandon God, he abandons. Irreligion and immorality, therefore, have ever been found inseparably connected, vers. 24-28.

9. It evinces, in general, greater depravity to encourage others in the commission of crimes, and to rejoice in their commission, than to commit them one’s self, ver. 32.

10. The most reprobate sinner carries about with him a knowledge of his just exposure to the wrath of God. Conscience can never be entirely extirpated, ver. 32.

REMARKS

1. It lies in the very nature of sin, that it should be inexcusable, and worthy of punishment. Instead, therefore, of palliating its enormity, we should endeavor to escape from its penalty, vers. 18, 32.

2. As the works of God reveal his eternal power and Godhead, we should accustom ourselves to see in them the manifestations of his perfections, vers. 18-21.

3. The human intellect is as erring as the human heart. We can no more find truth than holiness, when estranged from God; even as we lose both light and heat, when we depart from the sun. Those, in every age have sunk deepest into folly, who have relied most on their own understandings. “In thy light only, God, can we see light,” ver. 21, etc.

4. If the sins of the heathen, committed under the feeble light of nature, be inexcusable, how great must be the aggravation of those committed under the light of the Scriptures, ver. 20.

5. As the light of nature is insufficient to lead the heathen to God and holiness, it is one of the most obvious and urgent of our duties to send them the light of the Bible, vers. 20-23.

6. Men should remember that their security from open and gross sins is not in themselves, but in God; and they should regard as the worst of punishments, his withdrawing for them his Holy Spirit, vers. 24-28.

7. Sins of uncleanness are peculiarly debasing and demoralizing. To be preserved from them is mentioned in Scripture as a mark of the divine favor, Ecclesiastes 7:26; Proverbs 22:14; to be abandoned to them, as a mark of reprobation.

8. To take pleasure in those who do good, makes us better; as to delight in those who do evil, is the surest way to become even more degraded than they are themselves, ver. 32.