In A Trustworthy Gospel, I make the case that Irenaeus is referring to Rome, the empire, when reporting that
Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. (Against Heresies 3.1.1)
Hence, Irenaeus can be understood as declaring that Matthew was written as the apostles first began preaching to those outside of the land of the Jews—to such as Cornelius in Caesarea Maritima and to the Greeks in Antioch, as described in Acts 10–11. The rational for this is summarized in Irenaeus’ “at Rome” affirms an early Matthew!
1 Maccabees 8 offers another example where Rome can be understood as referring to Rome, the empire.
In the first several chapters of 1 Maccabees, the text recounts the woes of Israel after the Seleucid king, Antiochus Epiphanes, plundered Jerusalem, slaughtered many, aspired to stamp out Jewish religious practices, and set up the “abomination of desolation upon the altar” (1 Macc. 1:54).1 The Jews revolted. As the battles continued, Judas Maccabeus eventually sought the aid of the Romans against the Greeks. In the following passage the treaty reached between the Romans and Jews is summarized. Note (1) the flexibility in the use of the Greek terms which underlie the references to Rome and Roman/Romans (Greek roots are Ῥώμη and Ῥωμαῖος/Ῥωμαῖοι) and (2) note particularly 1 Maccabees 8:24, which uses Ῥώμῃ to refer not just to the city but to all of the Roman empire which is under direct Roman rule.
19 They went therefore to Rome [εἰς Ῥώμην], which was a very great journey, and came into the senate, where they spake and said, 20 Judas Maccabeus with his brethren, and the people of the Jews, have sent us unto you, to make a confederacy and peace with you, and that we might be registered your confederates and friends. 21 So that matter pleased the Romans [αὐτῶν = them] well. (1 Mac 8:19–21)
22 And this is the copy of the epistle which the senate wrote back again in tables of brass, and sent to Jerusalem, that there they might have by them a memorial of peace and confederacy: 23 Good success be to the Romans [Ῥωμαίοις], and to the people of the Jews, by sea and by land for ever: the sword also and enemy be far from them. (1 Mac 8:22–23)
24 If there come first any war upon the Romans [Ῥώμῃ] or any of their confederates throughout all their dominion, 25 the people of the Jews shall help them, as the time shall be appointed, with all their heart: 26 neither shall they give any thing unto them that make war upon them, or aid them with victuals, weapons, money, or ships, as it hath seemed good unto the Romans [Ῥώμῃ]: but they shall keep their covenants without taking any thing therefore. 27 In the same manner also, if war come first upon the nation of the Jews, the Romans [οἱ Ῥωμαῖοι] shall help them with all their heart, according as the time shall be appointed them: 28 neither shall victuals be given to them that take part against them, or weapons, or money, or ships, as it hath seemed good to the Romans [Ῥώμῃ]; but they shall keep their covenants, and that without deceit. (1 Mac 8:24–28)
29 According to these articles did the Romans [Ῥωμαῖοι] make a covenant with the people of the Jews. (1 Mac 8:29)
Again, the point is that Ῥώμῃ can be used to refer to Rome, the empire. Accordingly, Irenaeus can be understood in Against Heresies 3.1.1 as declaring that Matthew was written as the apostles first began preaching to those in the Roman empire [Ῥώμῃ], beyond the domain of the Jews.
- Lancelot Charles Lee Brenton, The Septuagint Version of the Old Testament: English Translation (London: Samuel Bagster and Sons, 1870). ↩︎
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