Errors of the Jews controverted by Paul in his epistle to the Romans

Charles Hodge (1797 – 1878)

The apostle, therefore, in this, as in all his other epistles addressed to congregations similarly situated, refutes those doctrines of the Jews which were inconsistent with the gospel, and answers those objections which they and those under their influence were accustomed to urge against it. These different elements of the early churches were almost always in conflict, both as to points of doctrine and discipline. The Jews insisted, to a greater or less extent, on their peculiar privileges and customs; and the Gentiles disregarded, and at times despised the scruples and prejudices of their weaker brethren. The opinions of the Jews particularly controverted in this epistle are: 1. That connection with Abraham by natural descent, and by the bond of circumcision, together with the observance of the law, is sufficient to secure the favor of God. 2. That the blessings of the Messiah’s reign were to be confined to Jews and those who would consent to become proselytes. 3. That subjection to heathen magistrates was inconsistent with the dignity of the people of God, and with their duty to the Messiah as King. 


There are clear indications in other parts of Scripture, as well as in their own writings, that the Jews placed their chief dependence upon the covenant of God with Abraham, and the peculiar rites and ordinances connected with it. The Baptist, when speaking to the Jews, tells them, “Say not, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham,” (Luke 3:8) It is clearly implied in this passage, that the Jews supposed that to have Abraham as their father was sufficient to secure the favor of God. The Rabbins taught that God had promised Abraham, that his descendants, though wicked, should be saved on account of his merit. Justin Martyr mentions this as the ground of confidence of the Jews in his day. “Your Rabbins,” he says, “deceive themselves and us, in supposing that the kingdom of heaven is prepared for all those who are the natural seed of Abraham, even though they be sinners and unbelievers.” (Dialogue with Trypho.) They were accustomed to say, “Great is the virtue of circumcision; no circumcised person enters hell.” And one of their standing maxims was, “All Israel hath part in eternal life.”

The second leading error of the Jews was a natural result of the one just referred to. If salvation was secured by connection with Abraham, then none who were not united to their great ancestor could be saved. There is no opinion of the Jews more conspicuous in the sacred writings, than that they were greatly superior to the Gentiles; that the theocracy and all its blessings belonged to them; and that others could attain even an inferior station in the kingdom of the Messiah only by becoming Jews.

The indisposition of the Jews to submit to heathen magistrates, arose partly from their high ideas of their own dignity, and their contempt for other nations; partly from their erroneous opinions of the nature of the Messiah’s kingdom; and partly, no doubt, from the peculiar hardships and oppressions to which they were exposed. The prevalence of this indisposition among them is proved by its being a matter of discussion whether it was even lawful to pay tribute to Caesar; by their assertion that, as Abraham’s seed, they were never in bondage to any man; and by their constant tumults and rebellions, which led first to their banishment from Rome, and finally to the utter destruction of their city. The circumstance of the church at Rome, composed of both Jewish and Gentile converts; surrounded by Jews who still insisted on the necessity of circumcision, of legal obedience, and of connection with the family of Abraham, in order to salvation; and disposed on many points to differ among themselves sufficiently account for the character of this epistle.

Charles Hodge, A Commentary on Romans (pp. 7-8)