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THE author of this Commentary is more widely known as a writer in the departments of controversial and systematic theology than as an expositor of Scripture.
本注释书的作者作为一位论战神学和系统神学领域的作家比作为一位圣经注释家更为人所知。
Nevertheless, his whole life was primarily devoted to the critical and systematic study of the Bible, and his entire theological method and system is eminently biblical.
然而，祂的毕生主要致力于圣经的批判性（critical）和系统性研究，祂的整个神学方法和体系都极其符合圣经。
He became a teacher of the Original Languages of Scripture in Princeton Theological Seminary in 1820, and the professor of Oriental and Biblical Literature in 1822.
祂于1820年成为普林斯顿神学院圣经原文的教师，并于1822年成为东方和圣经文献学教授。
He spent two years in Germany, from 1826 to 1828, with Tholuck and Hengstenberg and Gesenius, in pursuing exclusively biblical studies.
祂于1826年至1828年间在德国度过了两年，与图拉克（Tholuck）、恒斯滕伯格（Hengstenberg）和格塞尼乌斯（Gesenius）一起，专门从事圣经研究。
For twenty years his time was wholly occupied with the study of the languages, literature, historical genesis, criticism, and interpretation of the Bible, especially of the New Testament.
在二十年的时间里，祂全部精力都投入到圣经的语言、文献、历史起源、批判和解释的研究中，特别是新约圣经。
He continued to lecture on the Pauline Epistles to successive classes for fifty-six years,—from 1822 to 1878.
祂持续为历届学生讲授保罗书信，长达五十六年——从1822年到1878年。
It was not until 1840 that, much to his own regret, he was transferred to the教导神学（Didactic Theology）部门。
直到1840年，祂才被调到教导神学（Didactic Theology）部门，这令祂本人深感遗憾。
And hence the result was inevitable that his theology should bear the mark of his own personal history and habit, and that it should be distinguished from that of the majority of his eminent contemporaries, alike of the New England and of the German schools, as being a simple induction from the teachings of Scripture, instead of being adjusted to, if not founded upon, some of the prevalent philosophical schemes of the day.
因此，不可避免地，祂的神学带有祂个人历史和习惯的印记，并且与祂的大多数著名同时代者——无论是新英格兰学派还是德国学派——的神学有所区别，因为它只是对圣经教导的简单归纳，而不是根据当时流行的一些哲学体系来调整，即使不是建立在这些体系之上。
It is the mode in this day of violent reactions to exaggerate one-sidedly partial truths.
在这个剧烈反动的时代，单方面夸大片面真理是一种趋势。
Especially is it asserted with unconscientious indiscrimination that systematic theologians of the past as a class have ignored the human and historical genesis of the several writings which compose the Bible; and that, evolving their systems by a speculative process from narrow premises, they have sought to support them by disconnected and irrelevant citation of separate texts.
尤其有人不顾良心地不加区分地断言，过去的系统神学家作为一个群体，忽视了构成圣经的各个著作的人文和历史起源；而且他们通过从狭隘的前提出发进行思辨（speculative）过程来发展他们的体系，并试图通过孤立且不相关的单个经文引用来支持这些体系。
Yet even Archdeacon Farrar, in his recent “Bampton Lectures,” acknowledges that Calvin, the father of Protestant systematic theology, “was one of the greatest interpreters of Scripture who ever lived.”
然而，就连会吏长法拉尔（Archdeacon Farrar）在祂最近的“班普顿讲座”（Bampton Lectures）中也承认，加尔文（Calvin），这位新教系统神学之父，“是活在世上最伟大的圣经诠释者之一”。
Yet Calvin published his Institutes first, and his Commentaries afterwards.
然而加尔文是先出版了祂的《要义》（Institutes），然后才出版了祂的《注释》（Commentaries）。
The order in which Dr. Hodge was providentially led to conduct his studies was more natural and more certain to result in a system in all its elements and proportions inspired and controlled by the word of God.
霍奇博士在上帝护理的引导下进行其研究的次序更为自然，也更有把握地产生一个在其所有要素和比例上都由上帝圣言所启示和支配的体系。
All candid students of the theology of the past generation must acknowledge that Dr. Hodge has anticipated and preserved in his system much of the results of the deservedly vaunted discipline of Biblical Theology, having, as a matter of actual history, as well as of intention, so immediately drawn his material from a continuous study of the sacred text.
所有公正研究上一代神学的学生都必须承认，霍奇博士在其体系中预见并保留了圣经神学（Biblical Theology）这一理应受人称赞的学科的许多成果，因为无论是就实际历史而言，还是就其意图而言，祂都是如此直接地从对神圣文本的持续研究中汲取材料。
His “Commentary on Romans” was first published in 1835.
祂的《罗马书注释》（Commentary on Romans）于1835年首次出版。
An abridged edition appeared in 1836.
一个节略版本于1836年问世。
The former was translated and published in France in 1841, and the latter republished in England in 1838.
前者于1841年在法国被翻译出版，后者于1838年在英国再版。
The whole work was rewritten and enriched with his mature studies in 1864.
整部作品于1864年被重写，并融入了祂成熟的研究成果。
It is this last and most perfect edition which is now offered to the public.
现在向公众提供的正是这个最新和最完善的版本。
It should continue to be used by all students of the author’s “Systematic Theology,” presenting as it does, in continuous exposition of the most systematic of the doctrinal Epistles, the biblical ground and verification of the “system” which he elsewhere so clearly states and defends.
作者《系统神学》的所有学生都应该继续使用它，因为它在对教义性书信中最具系统性的那卷书的连续性阐释中，呈现了祂在其他地方如此清晰阐述和辩护的“体系”的圣经基础和验证。
A. A. HODGE.
A. A. 霍奇。
PRINCETON, N. J., August, 1886.
新泽西州普林斯顿，1886年8月。
TABLE OF CONTENTS
目录
PREFACE
序言
INTRODUCTION
导论
CHAPTER 1
第一章
ROMANS 1:1–17
罗马书一章1至17节
ROMANS 1:18–32
罗马书一章18至32节
CHAPTER 2
第二章
ROMANS 2:1–16
罗马书二章1至16节
ROMANS 2:17–29
罗马书二章17至29节
CHAPTER 3
第三章
ROMANS 3:1–8
罗马书三章1至8节
ROMANS 3:9–20
罗马书三章9至20节
ROMANS 3:21–31
罗马书三章21至31节
CHAPTER 4
第四章
ROMANS 4:1–17
罗马书四章1至17节
ROMANS 4:18–25
罗马书四章18至25节
CHAPTER 5
第五章
ROMANS 5:1–11
罗马书五章1至11节
ROMANS 5:12–21
罗马书五章12至21节
CHAPTER 6
第六章
ROMANS 6:1–11
罗马书六章1至11节
ROMANS 6:12–23
罗马书六章12至23节
CHAPTER 7
第七章
ROMANS 7:1–6
罗马书七章1至6节
ROMANS 7:7–13
罗马书七章7至13节
ROMANS 7:14–25
罗马书七章14至25节
CHAPTER 8
第八章
ROMANS 8:1–11
罗马书八章1至11节
ROMANS 8:12–28
罗马书八章12至28节
ROMANS 8:29–39
罗马书八章29至39节
CHAPTER 9
第九章
ROMANS 9:1–5
罗马书九章1至5节
ROMANS 9:6–24
罗马书九章6至24节
ROMANS 9:25–33
罗马书九章25至33节
CHAPTER 10
第十章
ROMANS 10:1–10
罗马书十章1至10节
ROMANS 10:11–21
罗马书十章11至21节
CHAPTER 11
第十一章
ROMANS 11:1–10
罗马书十一章1至10节
ROMANS 11:11–36
罗马书十一章11至36节
CHAPTER 12
第十二章
ROMANS 12:1–8
罗马书十二章1至8节
ROMANS 12:9–21
罗马书十二章9至21节
CHAPTER 13
第十三章
ROMANS 13:1–14
罗马书十三章1至14节
CHAPTER 14
第十四章
ROMANS 14:1–23
罗马书十四章1至23节
CHAPTER 15
第十五章
ROMANS 15:1–13
罗马书十五章1至13节
ROMANS 15:14–33
罗马书十五章14至33节
CHAPTER 16
第十六章
ROMANS 16:1–27
罗马书十六章1至27节