Romans

ROMANS. St Jerome seems to have thought, that Chittim was put for Italy, since he translates this Word by Italy. BalaamNumb. xxiv. 24. Ezekiel xxvii. 6. says; And Ships shall come from the Coasts of Chittim, and shall afflict Ashur, and shall afflict Eber, and he also shall perish for ever. Here St. Jerome translates, Ships shall come from Italy. But this Passage ought rather to be understood of the Greeks, who under the Conduct of Alexander the Great, came to invade the Hebrews, that is, the Persians who reign’d beyond the Euphrates. They overthrew their Empire, but were afterwards overthrown themselves by the Romans. The same St. Jerome says in Ezekiel,¹ that the Workmen of Tyre made use of what came from the Isles of Italy, to make Lodgings (or Cabbins) for the Captains of the Tyrian Ships. Praetoriola de insulis Italiae. Vulgat. But what Rarities could there be in these Islands of Italy, that were not to be found in Phenicia and the neighbouring Provinces?

The Hebrew may be translated two Ways. They have made thy Benches of Ivory trod under Foot, and brought from the Isles of Chittim; or from Macedonia. Ivory trod under Foot, is that which has been for a long Time hid under Ground, where the Elephants are used to conceal their Teeth when they shed them. Dentes deciduos casu aliquo, vel senectute, defodiunt. ‘Tis known that Macedonia was a Country where Ivory was not common, any more than in Italy; Bochart. de Animal. part. 1. l. 8. c. 3. Glass. Gram. l. 3. c. 1. Plin. l. 16. c. 16. Vid. Liv. l. 44, 45. Bochart. Phaleg. l. 3. c. 5. Plin. l. 8. c. 3.wherefore Bochart and Glassius maintain, that the Hebrew ought to be translated thus; They have made thy Benches of Ivory, and of Box brought from Macedonia. Now the Box of Macedonia was in great Reputation, as may be seen from Pliny: And we have shewn under the Article CHITTIM, that this Word stood for Macedonia.

The same St. Jerome also translates the Hebrew Word Tubal by Italy, in Isaiah lxvi. 19. which according to some signifies Spain, and according to others the Tibarenians. See the Article TUBAL.

Lastly, the same Father has render’d the Hebrew Word Chittim by Romans, which elsewhere² he has translated by Italy, and which, as far as we can judge, signifies Macedonia. See Gen. x. 4. and the Commentators upon Dan. xi. 30. True it is, that in this Place the Prophet speaks of the Romans; but it is because the Romans he mentions sailed from Delos in a Macedonian Fleet, which they found in the Harbour of the Isle of Delos. Bochart has display’d all his Learning to support the Opinion of the Rabbins, who by Chittim understand Rome and Italy. He shews, that in this Country are found Cities by the Name of Cethim and Echetia, and a River call’d Cethus; but he also brings very good Proofs that Chittim is put for Macedonia.

The Jews generally call the Romans, Idumeans, and the Roman Empire, the cruel Empire of Edom. It is difficult to guess for what Reason they give this Denomination to Italy, and Rome, which are so far from Idumea, and have never had any Communication with the Idumeans. When the more knowing Rabbins are asked the Reason of this, they maintain with great Assurance and Obstinacy, that the Idumeans embraced Christianity, settled themselves in Italy, and there extended their Dominions.

Abravanel, who passes among them for a Man of Sense, pretends that the Romans, and all Christians in general, may be call’d Idumeans, in the same Sense as Isaiah call’d the wicked Jews of his Time by the Name of People of Sodom and Gomorrah, because they follow’d their Manner, and espoused their Sentiments. As Esau brought many Strangers into the Family of Jacob; so in the Roman Empire, and in the Christian Church, are to be found a Confusion of all Sorts of Nations that provoke God. Esau hated Jacob, and endeavour’d to rob him of his Birth-right and other Privileges; the Christians do the same thing by the People of Israel. The Cabalists maintain, that the Soul of Esau passed into the Body of Jesus Christ by Transmigration; whence it is that we find the Names of Jesua and Esau to be written in Hebrew with the same Letters, though not in the same Order. Esau was born under the Constellation of Mars, from whence he became a great Hunter, and a Man of Blood. The Roman Heroes, who were descended from Kings, had the same Inclinations. Esau was Red; the Roman Emperors wore Purple Robes, and the Cardinals wear them still. Jesus Christ was born under the same Planet Mars, he was a Man of Blood, for which Reason he was put to death, with a Part of his Disciples. But what Impertinencies are these?

JOSEPH the Son of Gorion relates this Affair in a more Historical, or rather more Fabulous Manner. Tsepho the Grandson of Esau, being kept Prisoner by Joseph in Egypt, made his Escape to Æneas then King of Carthage, who made him the Commander of his Forces. Æneas went from Africa into Italy, where he twice defeated Turnus King of Beneventum, and took Lavinia from him to make her his own Wife. Pablus the Nephew of Æneas was kill’d in the Battle, as also Turnus, and they had two Towers, or Mausolea, erected to their Memory, which were still to be seen between Alba and Rome, at the Time that this Historian wrote: One of which was call’d Copablus, and the other Cophurnus.

The Africans under the Command of Tsepho, often made Incursions into Italy, and committed great Havock. ‘Twas in one of these Expeditions, that losing a young Heifer, he found it again in a Cave, where it was devour’d by a monstrous Beast, half a Goat and half a Man, whom he then kill’d. The Inhabitants being delivered from this Monster, honour’d Tsepho as an Hero, and made Offerings and Libations to him. They gave him the Name Janus, which was the Name of the Monster slain by him, and also that of Saturn, which was the Name of a Star that was then worshipped. Such therefore was Tsepho, the Grandson of Esau.

Latinus succeeded him, then Æneas the Trojan; and a long time after that reign’d Romulus, the Founder of Rome. At this Time David made War with the Idumeans;

ישועJesu. עשוEsau. then Adarezer had his Grandson Zir, Officers of King David, revolted from him, and fled into Italy, where they built old Alba. There they reign’d, and their Posterity continued there down to the Times of Joseph Son of Gorion, the Contriver of all these Whimsies. I pass over a great many Circumstances, that I may not trespass too much upon the Patience of the Reader. And thus he makes out, how the Idumeans by the Means of Tsepho, and the Jews by means of Adarezer and Zir, settled themselves in Italy. It is not amiss now and then to shew something of the Genius of the Jews, by the Traditions and Histories of their own Invention. See Basnages’s History of the Jews, t. 1. l. 2. c. 5.

But this Tradition is not peculiar to the Jews; for it has pass’d from them to the Arabians, and we read it in almost all the Mussulman Authors. That Esau had a Son called Roum, from whom are descended all D’Herbelot. Bibl. Orient. p. 80.the Grecian and Roman Emperors. Lastly, this Tradition is common to almost all the Nations of the Levant, who have any Knowledge of the Sacred Writings; that from the Time of Abdon, Judge of the Hebrews, a Colony of Idumeans pass’d into Italy and settled there. That Latinus reigned among them, and that Romulus the Founder of Rome derived his Original from them. There is a great deal of Probability, that these Fables were first invented with no other Design, than to give a Pretence to the Jews among themselves, to apply to the Christians all those Curses that they find in their Holy Writings against Edom, and the Idumeans. And when these Stories once got footing, they became the common Belief of all the Jews and Orientals.

The Roman Empire is mark’d out in Dan. ii. 40.Daniel, by the Kingdom of Iron, which bruises and breaks in Pieces all the other Kingdoms. This is the Explication of almost all Interpreters. But we think it is rather the Empire of the Lagidæ in Egypt, and of the Seleucidæ in Syria. See our Commentary upon Dan. ii. 40. In the Books of the Old Testament written in Hebrew, I find no mention of the Names Rome, Romans, or Italy.

But in the Books of the Maccabees, and in the New Testament, there is often mention made of them. For Example, it is said,³ That Judas had heard of the Fame of the Romans, that they were mighty and valiant Men, and such as would lovingly accept all that joined themselves unto them, and make a League of Amity with all that came unto them. And that they were Men of great Valour. It was told him also of their Wars and noble Acts, which they had done among the Galatians, and how they had conquered them, and brought them under Tribute. Judas had also been informed of the Conquests they had made in Spain; that they had brought under their Empire very distant Countries, and had overcome Kings that came to make War with them, from the Extremities of the World. Lastly, that they had conquer’d Philip and Perseus, Kings of Macedonia, or of the Chittims, and Antiochus the great King of Syria; that they had deprived him of a great Part of his Provinces ; that they had also reduced the Greeks, who had attempted to make Head against them ; and in a Word, that they confirm’d in their Kingdoms all those they had a mind should reign, and on the contrary deprived those of their Crowns whom they did not intend should enjoy them any longer : Yet nevertheless, that none of them would wear either the Diadem or the Purple, but that they had chosen a Senate from among themselves, consisting of Three hundred and Twenty Senators, who consulted every Day about the Affairs of the Republick ; that they committed every Year the Sovereign Magistracy to one Person, who had the whole Command through all their Territories, and that thus all were obedient to one, without any Envy or Jealousy among them.

This is what Fame had published in Judea concerning the Romans, and what inclined Judas Maccabeus to send two Ambassadors to Rome, to make Friendship and Alliance with them, and to desire them to free them from the Yoke of the Syrians, who would oppress them in their Liberties, and overturn their Religion. These Ambassadors were very well received by the Romans, and here is the Substance of the Reply they sent back to Jerusalem, which remained written at Rome upon Tables of Brass : “ May the Romans and the Nation “ of the Jews, be replenish’d with all “ Happiness for ever, both by Sea and “ Land, and may the Sword and the “ Enemy be removed at a great Distance “ from them. If any War should happen “ against the Romans or their Allies, thro’ “ the whole Extent of their Dominions, “ the Jews shall assist them heartily in the “ same, as far as the Circumstances shall “ allow them to do, nor shall the Romans “ be obliged to provide any thing for such “ Troops as shall come to their Assistance. “ And on the other Side, if any War “ should happen against the People of the “ Jews, the Romans shall assist them “ heartily in the same, as far as the Circumstances shall allow them to do, nor “ shall the Jews be obliged to provide “ any thing for such Troops as shall come “ to their Assistance. That if in time to “ come, either of the Parties shall think “ fit to add any thing to, or to take any “ thing from, what is here agreed to, it “ shall be done by mutual Consent, and “ whatever shall be added or taken away, “ shall be firm and stable. And as to the “ Misfortunes that Demetrius Soter has “ occasion’d to the Jews, we have writ to “ him in these Words ; Why have you “ laid such a heavy Yoke upon the Jews, “ who are our Friends and Allies ? Know “ therefore, that if they shall any more “ make these Complaints to us, we shall “ do them Justice, and shall invade your “ Dominions by Sea and Land.”

1 Macc. xii. 1, 2, 3, &c.Such was the first Alliance that the Jews made with the Romans, in the Year of the World 3842, before Christ 158, before the vulgar Era 162. Some Years after this, in the Year of the World 3860, before Christ 140, before the vulgar Era 144, Jonathan, the Brother of Judas Maccabeus, finding the Opportunity to be favourable, sent a Deputation to Rome, to renew their Alliance with the Senate ; and the Senate gave them Letters directed to the Governors of the several Provinces, to have them reconducted safe to Judea. Lastly, Simon Maccabeus, Brother to Judas and Jonathan, a sent to Rome upon the same Errand, an Ambassador call’d Numenius, with a Present of a great golden Buckler. Numenius was very well received, the Senate granted what was desired, and the Romans called the Jews their Friends, Brethren, and Allies. Demetrius Nicator being inform’d of this, conferr’d great Honours upon Simon the Highpriest, confirm’d him in the Priesthood, declared him his Friend, and rais’d him to a high Degree of Glory.

Before this happen’d, in the Year of the World 3841, before Christ 159, before the vulgar Era 163, Quintus Memmius and 2 Macc. xi. 34, 35, 36.Titus Manilius, the Roman Legats, being sent into Syria to settle some Affairs with King Antiochus Eupator, interested themselves in promoting the Tranquility of the Jews, and wrote to them in this Manner. “ We confirm to you the same Things that “ Lysias the King’s Kinsman has granted to “ you. And as to such things which he “ thinks ought to be laid before the King, “ send somebody hither as soon as you “ can, after you have well consider’d “ among your selves, that we may make “ such Determinations about them as may “ be for your Advantage ; for we are “ going soon to Antioch. Wherefore “ make haste to write to us, that we may “ be well inform’d of what you desire.”

The Romans took the City of Jerusalem no less than three times : First by the Arms of Pompey, in the Year of the World 3941,⁴ before Christ 59, before the vulgar Era 63. The second was by Sosius, in the Year of the World 3967, before Christ 33, before the vulgar Era 37. The third and last Time was under Titus, in the Year of the World 4070, in the Year of Christ 73, and of the vulgar Era 70; at which time both the City and the Temple were utterly destroy’d.

They reduced Judea into a Province; that is, they took from it the Privilege of being a Kingdom, and of having Kingly Government. First after the Banishment of King Archelaus, Son of Herod the Great, in the ninth Year of Jesus Christ, which was the sixteenth Year of the vulgar Era; and the Country continued in this State to the fortieth Year of Christ, which was the Thirtyseventh of the vulgar Era. Secondly, it was again reduced to a Province after the Death of King Agrippa, in the Year of Christ 47, which is the 43d of the vulgar Era; and it remained in this Condition till it was intirely overthrown, which happen’d in the Year of Christ 73, or the 70th Year of the vulgar Era.

Roman Governors, who govern’d Judea after it was reduced to a Province. See the Article GOVERNORS.

Epistle of St. Paul to the Romans. This was placed before the other Epistles of St. Paul, not because it was first in order of Time, but either because of the Dignity of the Romish Church to which it is directed, or because of the Excellence of the Matter; or, lastly, because of the Magnificence and Sublimity of the Mysteries, which are here treated of and explain’d. It passes for the most exalted and the most difficult of all St. Paul’s Hieron. Epist. 151. c. 8.Epistles. St. Jerome was of Opinion, that not one Book only, but many Volumes were necessary, for a full Explanation of it. And some have thought, that St. Peter had chiefly this Epistle in his Eye, when he said, As our beloved Brother Paul also, according to the Wisdom given unto him, hath written unto you. As also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable, wrest, as they do also the other Scriptures, unto their own Destruction. But it must also be observed, that others with good Reason think, these Words of St. Peter are rather to be referr’d to St. Paul’s Epistle to the Hebrews.

St. Paul’s Design, in the Epistle to the Romans, is to put an End to certain domestick Disputes, which then prevailed among the Believers at Rome, and divided among themselves the converted Jews, and the Gentiles that were become Christians. The Jews were opinionated concerning their Birth-right, and the Promises made to their Fathers; and for this, pretended to a certain Priority or Preference before the converted Gentiles, whom they look’d upon as Foreigners and Interlopers, that out of pure Favour had been admitted into the Society of the Faithful, and to the Participation of the Prerogatives of Christianity. The Gentiles on the other hand, being irritated by these Reproaches of the Jews, stood up for the Merit of their own Sages and Philosophers, the Prudence of their Legislators, the Purity of their Morality, their Exactness in following the Rules of the Law of Nature. And at the same time they accused the Jews with Infidelity towards God, and with Violation of his Laws. They aggravated their Faults, and those of their Fathers, which had excluded the greatest Part of them from the Inheritance of the Saints, and from the Gift of Faith; whereas the Gentiles, being found less blameable than they in the Eyes of God, had deserved to be call’d to the Faith, when they were excluded.

To put an End to these Contentions, St. Paul applies himself to restrain the Presumption of the Jews, and of the converted Gentiles. He sets forth the Extravagancy of both Parties, and shews that neither of them could pretend to any Merits, nor had any Reason to glory or boast of their Vocation, which proceeded from the mere Grace and Mercy of God. He proves to ‘em, that even though the Jews had observed the Law of Moses, and the Gentiles had kept the Law of Nature, this could not have merited for them the Grace of their Vocation, nor of Justification. That nothing but Faith in Jesus Christ, enlivened by Charity, and accompanied with good Works, is able to justify us; that without Faith, all the rest signifies nothing. He answers some Objections in his Way, by Arguments taken from the Principles he had laid down. As for Example, about the gratuitous Vocation, and absolute Reprobation, of both Jews and Gentiles; about the Insufficiency of the Works of the Law, without Faith; about the Superiority of the Jews above the Gentiles; about the Infallibility of the Promises of God. This leads him into a Discussion of the Mystery of Predestination and Reprobation, which though in some manner foreign to his first Design, yet, however, makes a principal Part of this Epistle, and contains some of the greatest Difficulties in it.

In Chapters xii. xiii. xiv. xv. he gives them excellent Rules of Morality, concerning the Harmony that ought to subsist among them, and concerning that mutual Forbearance and Condescention they ought to have for one another’s Infirmities, for fear of scandalizing or offending one another, by any indiscreet Liberties. He marks out the false Apostles, and exhorts the Faithful to avoid them. Chap. xvi.

contains only some Civilities and Recommendations, which he addresses to some particular Persons whom he salutes. This Letter was writ in the 58th Year of the vulgar Era, in the City of Corinth, from whence St. Paul was immediately to depart, in order to carry to Jerusalem some Collections that had been made for the Saints there. Phebe, a Deaconess of the Church of Cenchrea, which was near Corinth, was the Bearer of this Letter. No doubt has ever been made of its being Authentick, and though it was address’d to the Romans, yet it was written in Greek. a Tertius was St. Paul’s Secretary on this Occasion.

The Marcionites made great Defalcations in the Epistles of St. Paul, especially in this to the Romans, of which they suppress’d the two last Chapters intirely. There is some likelihood that St. Paul’s first Design was to finish his Epistle to the Romans at the End of the fourteenth Chapter; but finding Leisure afterwards, he added the two last Chapters to it. At the End of the fifteenth Chapter, we see this Conclusion. Now the God of Peace be with you all. Amen; which seems to shew that the Letter was then finished. We see the Rom. xvi. 20, 24, 27.same Conclusion no less than three Times in the sixteenth Chapter, which gives Room to imagine that it was compos’d at several Intervals of Time.

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