Commentary on Romans, Biblical exegesis 1 · Chapter 2 · Section 3 · Subsection 37 – Subsection 40
37. Quest. Whence the Iewes were so called, v. 17. Behold, thou art called a Iew.
1. Iustinus imagineth, that the Iewes were so called vponupon this occasion; he thus writeth, that there was one Israel a certaine king, that had two sonnes, to whome he distributed ten kingdomes, who after that diuision were all called Iewes, by the name of one Iudas, who died presently after that diuision was made. lib. 36.
2. Cornelius Tacitus writeth, that the Iewes came out of Creta, where was the hill Ida, or Idaeus, as Vi…g. l. 3. mons Idaeus ibi, there is the mountaine Idaeus: whence he thinketh they were called Idaei, and by some corruption of speach, Iudaei. Tacit. lib. 5. histor. But the falsitie of both these fabulous reports, euidently appeareth out of the Scriptures: for they were thus named of Iudas one of the twelue Patriarks.
3. Some Christian writers were of opinion, that they were so called of Iudas Macchabeus: Thomas maketh mention of this opinion, but nameth not the author, Catharinius ascribeth it to Iosephus: but indeede Ambrose, if he be the author of the commentarie vponupon this epistle, so affirmeth: thir conceit is euidently controlled by the Scriptures: for mention is made of the Iewes in the storie of Esther in diuers places, and Nehemiah 4. which were long before the times of Iudas Macchabeus.
4. But the originall of the name indeede was this: first this people, now called Iewes, were called Hebrewes of Heber, in whose time the languages were confounded, and the Hebrew speach was continued in his familie: after this they were called Israelites, of Israel their father, whose name was before called Iaakob, Gen. 32. And after Salomons time, the tribes were diuided into two kingdomes, tenne were vnderunder Ieroboam, and two with … halfe vnderunder Rehoboam: the tenne tribes went into captiuitie, and neuer returned againe: after that diuision, all they which were vnderunder the kingdome of Rehoboam, and his successors were called Iewes: these also went into captiuitie into Babylon, but after 70. yeares they returned: after which returne, not onelyonly they which were of the tribe of Iudah, but all other of that nation, which returned with them, were called Iewes, because it was the more noble tribe: and that part of Palestina, which they inhabited, did belong vntounto Iudahs lot: Iosephus thinketh, that this name was giuen vntounto them, and to that region, quando à Babylonia sunt reversi, when they returned from Babylon, lib. 11. antiquit. c. 5. But indeede they were so called before, but not so generally, as afterward. Thus they had three names: they were called Hebrewes, that is, transeuntes, passers, propter susceptionem praeceptorum terrenorum, for the receiuing of terrene precepts: Israelites, that is, seeing God, propter cont… plationem coelestium, for the contemplation of heauenly things: and Iudaei, that is, confessing propter confessionem divinae laudis, for the confession of the diuine praise. Gorrhan.
5. It was the opinion of some that the Iewes were the same people, who were called Solymi, whome Homer mentioneth in his verses, of whome the citie Hierusalem should be so called: Tacit. lib. 5. historiar. and Iosephus citeth the ancient Poet Cherillus, who saith that these Iewes called Solymi, did serue Xerxes in his warres against Greece. lib. 1. contr. Apion. Contra. But these are meere coniectures: for these Solymi, as Strabo writeth, lib. 1. inhabited about the mountaine Taurus, who were in times past called Mylies: Herodotus lib. 1. thinketh they were a people of Asia, called the Lysians: Plinie lib. 5. c. 27. doth number them among other people in Asia, that were long agoe extinguished, whose countrey was …ext vntounto Isauria, Pamphilia, Lycania. Pererius.
6. Now whereas the name of a Iew was then a noble name, as now is the name Christian, let it be obserued, that S. Paul saith not, thou art a Iew, but rather, thou art called a Iew: they were so in name, rather then true Iewes in deede. Chrysost.
38. Quest. Of the priuiledges of the Iewes here recited by the Apostle.
The Apostle reckoneth vp seuen seuerall priuiledges of the Iewes. 1. their name and profession, to be called Iewes. 2. they tested in the Law, placing all perfection therein, and admitting of no other doctrine: wherein they were deceiued: for so long as they were bearers onelyonly of the law, and not doers, they were vnderunder the curse. 3. they gloried in God, not truly, as they doe, which doe ascribe the glorie and praise of their saluation to God in Christ: but their boasting was vain-glorious, such as was that of the Pharisie, Luk. 18. I thanke thee God, &c. 4. They knew the will of God, reuealed in the law: but they were so much the more inexcusable, because they knew their masters will, and did it not. 5. Thou allowest, or triest the things that are excellent: they had a discerning iudgement by the knowledge of the law, to know good from euill, iust things from vniust. 6. Then that which was the cause of this their discerning, they were instructed in the law, and trained vp in the precepts thereof. 7. Then follow their titles, which they tooke vponupon them: to be masters, and teachers of others: a guide to the blind, a light of them which were in darknes: both of the Gentiles, which were blind in respect of other nations, and the more simple and ignorant Iewes. But these priuiledges did nothing profit them, because they followed not that, which they taught others. Pareus.
39. Quest. How the Iewes are said to commit sacriledge, v. 22.
1. They were not guiltie of sacriledge in giuing the diuine worship vntounto idols, as Gorrh. for the Iewes after their returne out of captiuitie, excepting some in the time of the Macchabees, who for feare were compelled to worship idols, were free from idolatrie: and if it had beene so, S. Paul would hauehave directly charged them with idolatrie, as he did before with adulterie. 2. Neither, is hereby vnderstood contemptus divinae maiestatis, the contempt of the diuine maiestie: Calv. Piscat. for that is afterward touched by the Apostle, v. 23. Thorough breaking of the law dishonourest thou God? 3. Nor with Origen, is the meaning, Christum verum templum Dei violas, thou dost violate Christ the true temple of God: for in ioyning sacriledge with idolatrie, he meaneth some externall sinne: and the violence offered to the name of Christ is comprehēded vnderunder blasphemie, which is obiected, v. 24.4. Gryneus vnderstandeth it, of arrogating to their owne merits, that which was peculiar to the grace of God; Pareus of the polluting of Gods seruice with their inuentions: but some externall sacriledge is signified, as is faide. 5. Some referre it to that particular sinne of robbing and spoiling the house of God, as the sonnes of Eli appropriated to themselues the things offered to God: Martyr. but S. Paul seemeth specially to touch the sinnes of that age present: thou art called a Iew. 6. Some take this sacriledge to be meant of buying and selling the Priests office, Osiand. and in taking to their owne vse, things ordained for the temple, Lyran. Syriack interpret. Haymo: But the Iewes which were at Rome, were not guiltie of those abuses committed against the Temple at Ierusalem. 7. Therfore this sacriledge was rather the couetousnes of the Iewes, who attrectabant idolathyta, did handle things offered to idols, and so committed sacriledge, in vsing those things to their priuate commoditie, which were consecrate to idolatrie, which by the law of God should hauehave beene destroied: Chrysost. Theophyl. as the manner of the Iewes is at this day, to buie chalices and other implements, which are stolne out of the idolatrous Churches of the Romanists: this is called sacriledge, because such things as were dedicate to idolatrie, no man was to conuert to his owne vse: Gualt. and Calvin misliketh not this sense.
40. Quest. How the name of God was blasphemed by the Iewes and whether this testimonie be rightly alleadged by the Apostle.
v. 24. The name of God is blasphemed among the Gentiles through you, as it is written. There are two kinds of blasphemie, one is in word, wher the name of God is taken in vaine whereof we hauehave an example, Levit. 24. when the blasphemer was stoned to death: Gr… and here there is great difference betweene these two, blasphemare, & blasphemiam die… to blaspheme, and to say a blasphemie: he blasphemeth, which of set purpose profaneth and abuseth the name of God: but one may through infirmitie and perturbation of mind sp… that which is blasphemie, and yet not blaspheme: as Iob, that complained, that God had peruerted or ouerthrowne him, Iob 18.6. the other kind of blasphemie is, when that is giuen vntounto God, which appertaineth not vntounto him, as that he is cruell, vniust: or that is denied vntounto him, which is due vntounto him, as if any denie his prouidence, merciemercy, wisdome. Faius.
2. Here the Iewes are said to blaspheme God diuers waies. 1. they did both themselues contumelia Deum afficere, offer contumelie vntounto the name of God, in blaspheming Christ, & ad id alios inducunt, and they teach others to doe so likewise, Theoph. Gorrh. 2. they blasphemed God in the contempt of his law, for he that willingly transgresseth the law, contemneth it, and the author of it: Basil. reg. brev. resp. 4. 3. and they did not onelyonly blaspheme God themselues, male vivendo, in euill liuing, but occasionem praebendo, in giuing occasion to the Gentiles to speake euill of God, and of his religion, because he had chosen such a wicked and disobedient people: Lyran. and of this latter kind of dishonouring and blaspheming God, speaketh the Apostle here.
3. Now for the allegation it selfe. 1. some thinke that the Apostle borroweth this testimonie from the Prophet Isa, 52.5. They that rule ouer them, make them to houle, saith the Lord, and my name all the day continually is blasphemed: so Origen, Theophyl. Tolet: but the two things will be here alleadged: 1. that the Apostle neither followeth the Prophets words: for here are neither thorough you, nor among the Gentiles. 2. nor yet keepeth his sense, for he speaketh of the blasphemie of the Chaldeans, who insulted against God, as though he were not able to deliuer his people. Ans. 1. First of all those words are in the translation of the Septuagint, which the Apostle followeth, as beeing best knowne vntounto the Grecians and Romanes: and because there is eadem sententia, the same sentence and sense. Lyran. 2. And in that the Chaldeans blasphemed God, as though he either would not or could not deliuer his people, the occasion was ministred by themselues, who for their sinnes were carried into captiuitie, vponupon which occasion their enemies blasphemed. 2. Some referre vsus to that place, Ezek. 36.23. And I will sanctifie my great name, which was polluted among the heathen, among whome ye hauehave polluted it: Hierome, Ostand. Calvin. where it is euident, that the Iewes by their euill life caused the name of God to be polluted among the heathen. 3. But the Apostle rather hath reference to both those places, not so much alledging a testimonie, as shewing the agreement of that prophesie to those times then present: that the Iewes by their euill life caused the name of God to be blasphemed and euill spoken of among the Gentiles. Mart. Pareus.