Romans 16:5

Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [HODGE]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest.

Salute my well beloved Epænetus, who is the first-fruits--that is, the first convert

of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see Act 16:6). In Co1 16:15 it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if Epænetus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. Epænetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See Hos 9:10; Mic 7:1). None of the names mentioned from Rom 16:5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16:5 the church that meets in their home: Early Christians did not have large buildings for their meetings—they met in private homes. The church in Rome was composed of a number of house churches where small groups of believers gathered for worship and instruction.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 16:5. Κατʼ οἷκον, in the house) When any Christian was the possessor of a spacious mansion, he gave it as a place for meeting together. Hitherto the believers at Rome had neither bishops nor ministers. Therefore they had nothing at that time resembling the papacy. It does not appear that there were more of these house-churches then at Rome; otherwise Paul would have mentioned them also [as he does those in this ch.] Aquila therefore was at Rome, what Gaius was at Corinth, ch. Rom 16:23; although the persecution had particularly pressed upon him, Act 18:2.—Ἐπαίνετον, Epaenetus) Paul had not hitherto been at Rome, and yet he had many intimate acquaintances there from Asia, or even from Greece, Palestine, Cilicia, Syria. There is no mention here of Linus or Clement, whence we may conclude, that they came to Rome afterwards.—ἀπαρχὴ, first fruits) This is evidently a title of approbation, 1Co 16:15.—Ἀχαΐας) others have Ἀσίας,[166] and Grotius, along with the British writers quoted by Wolfius approves of it, with whom he says, how far he is correct I know not, that Whitby agrees. D. Hauberus in particular supports Ἀχαΐας, and somewhat too liberally ascribes to the transcribers the same skill in reasoning, for which he himself is remarkable. Bibl. Betracht., Part 3, page 93. See Appendix. crit. Ed. ii., on this passage.

[166] Ἀσίας is the reading of ABCD (corrected later) G Vulg. Memph. fg. Versions. Αχαΐας is only supported by the two Syr. Versions, of very ancient authorities.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_16:5. Καὶ τὴν κατʼ οἰκ. αὐτ. ἐκκλ.] and the church which is in their house. Considering the size of Rome, it may be readily conceived that, besides the full assembly of the collective church, particular sectional assemblies were also formed, which were wont to meet in the houses of prominent members of the church. Such a house was that of Aquila and Priscilla, who had also in Ephesus given their dwelling for a similar object, 1Co_16:19; Col_4:15; Phm_1:2. Such house-churches are related therefore to the collective community, to which, as such, the epistles are directed, simply as the part, which has in addition its own special greeting, to the whole. Others (following Origen, Chrysostom, Theophylact, etc., with Koppe, Flatt, Klee, Glöckler) hold that the inmates of the household are intended. An arbitrary assumption of an unexampled hyperbole in the use of ἐκκλησία. That all the following saluted persons, up to Rom_16:12, were members of the house-church of Aquila and Prisca (Hofmann), is an arbitrary assumption, which is rendered very improbable by the repeated ἀσπάσασθε, forming in each case a fresh beginning.

Ἐπαίνετον[40]] Unknown like all the following down to Rom_16:15, but see the note on Ῥοῦφον, Rom_16:13. The traditions of the Fathers made most of them bishops and martyrs (see Justiniani, Comm., and Braun, Sel. sacr. i. 2. 29 ff.), and the Synopsis of Dorotheus places most of them among the seventy disciples. That Epaenetus had come to Rome with Aquila and Prisca (Hofmann), is very precariously conjectured from his being mentioned immediately after that couple.

ἀπαρχὴ τῆς Ἀς. εἰς Χ.] first-fruits of Asia (partitive genitive, see on Rom_8:23) in reference to Christ, i.e. that one of the Asiatics, who had first been converted to Christ.[41]

Ἀς. is the western portion of Asia Minor, as in Act_2:9; 1Co_16:19; 2Co_1:8.

[40] On the accentuation of the name, as well as that of Ἔραστος, ver. 22, see Lipsius, gramm. Unters. p. 30. The name itself is also frequently found in the Greek writers.

[41] With the reading ἀπαρχὴ τῆς Ἀχαΐας it was necessary, in order not to fall into variance with 1Co_16:15, to take ἀπαρχή as a first-fruit, one of the first converted,certainly an explanatory makeshift, which weakens greatly the significance of the notice, and by which 1 Cor. l.c. would also be affected. Not less forced would be the combination, by which we should regard Epaenetus as an inmate of Stephanas house, who had been converted at the same time with him (Tholuck, yet only permissively, following older interpreters).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom_16:5

The church that is in their house. These words (καὶ τὴν κατ ̓ οἶκον αὐτῶν ἐκκλησίαν) are understood, by many of the Greek and modern commentators, to mean their Christian family; so Calvin, Flatt, Koppe, Tholuck, etc. The most common and natural interpretation is, the church which is accustomed to assemble in their house; see 1Co_16:19, where this same expression occurs in reference to Aquila and Priscilla. It is probable that, from his occupation as tentmaker, he had better accommodations for the meetings of the church than most other Christians.

Salute my well beloved Epenetus, who is the first fruits of Achaia‹83› unto Christ. This passage is not irreconcilable with 1Co_16:15, Ye know the household of Stephanas, that it is the first-fruits of Achaia; for Epenetus may have belonged to this family. So many of the oldest MSS. and versions, however, read Asia, instead of Achaia, in this verse, that the great majority of editors have adopted that reading. This, of course, removes even the appearance of contradiction.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The company of the faithful, for in so great a city as that was, there were divers companies.

For he was the first of Achaia that believed in Christ: and this kind of speech is an allusion to the ceremonies of the Law.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. The Church that is in their house.] In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Mt 16:28.

Epenetus-the first fruits of Achaia] In 1Co 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that αχαιας, of Achaia, was the true reading: but this is more than doubtful, for ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, AEthiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor: yet he retains this eminence only when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits: and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first begun are not wearied in their course.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) The church that is in their house.—A party of Christians seem to have been in the habit of meeting in the house of Aquila and Priscilla for purposes of worship at Rome, as previously at Ephesus (1Co_16:19). Similar instances may be found in Act_12:12; Col_4:15; Phm_1:2.

Salute.—The same word in the Greek is translated indifferently by “salute” and “greet,” an unnecessary caprice.

Firstfruits of Achaia.—For “Achaia” we ought certainly to read “Asia”—i.e., the Roman province of Asia, a broad strip of territory including the whole western end of the peninsula of Asia Minor, from the Propontis in the north, to Lycia in the south. Ephesus was the capital, and the seven “churches in Asia” to which St. John wrote in the Apocalypse—Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea—were the most central and important of its cities.

By “firstfruits of Asia” is meant one of the first converts won over to Christianity in Asia. (Comp. “firstfruits of Achaia,” in 1Co_16:15, through the parallelism of which the text of our own passage became corrupted.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. the church that is in their house] Their house at Rome, like their house at Corinth, (1Co_16:19,) probably contained a large room (like the “Upper Room” at Jerusalem) which was devoted to Divine worship, and used by the Christians of the neighbouring district, who thus formed a “Church,” or assembly, which itself was an organic part of the main “Church at Rome.” No doubt the whole Roman community had a central meeting-chamber, probably of the same kind, (indeed Aquila’s may have been this central chamber,) in which e.g. this Epistle would be read.—Bingham (Antiquities, Bk. VIII. ch. i.) collects the allusions to Christian places of assembly in the first century. He makes it clear that special chambers were set apart for holy uses, but does not make it clear that whole buildings were, in those first days, built for, or devoted to, worship. No doubt the circumstances of society and the inexpediency of obtruding Christian worship on the view of the heathen, made this a natural and wise practice at first. But the existence of Jewish synagogues alone would make it equally natural, in due time, to dedicate whole buildings. By the third century, at latest, this was common.

For similar allusions to church-assemblies under private roofs, see 1Co_16:19; Col_4:15; Phm_1:2, and perhaps below, Rom_16:14-15.

Epenetus] Strictly, Epænetus: known only from this verse. We may suppose that he was not only the “firstling of Asia” (see below) but St Paul’s own convert, and thus specially “well-beloved” by the Apostle.—Cp. 1Co_16:15.

Achaia] The better reading is Asia; i.e. Asia in the strict sense, the Roman province of which Ephesus was the capital. See Act_19:10; Act_19:22; Act_19:26-27; Act_19:31.

unto Christ] i.e. as a convert to Him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Likewise greet the church that is in their house,.... Which was either their own family, which might be somewhat large, and consisting entirely or chiefly of religious persons; for when they were in other places they had a church in their house as well as Rome; see Co1 16:19; or the saints at Rome, who used to meet privately at their house, and pray and sing praises together, speak to one another of the things of God, and build up one another in their most faith; and from their gathering together in the name of Christ, and for the worship of him, and among whom his presence, according to his promise, was, they are called a church, or an assembly of Christians.

Salute my well beloved Epaenetus; for though all the saints were beloved by the apostle, yet there were some, as this good man, for whom he might have, on some account or another, a particular affection; as our Lord, as man, had for his disciple John, though he loved all his disciples. There is one of this name, said to be one of the seventy disciples, and bishop of Carthage; See Gill on Luk 10:1.

Who is the firstfruits of Achaia unto Christ; that is, either he was one of the chief and principal for gifts and grace, or one of the first that was converted to Christ in those parts: the allusion is to the firstfruits under the law, which were offered unto the Lord, and were pledges of, and sanctified the rest. The Vulgate Latin, instead of Achaia, reads "Asia": and so it is read in the Alexandrian copy, and others: the reason of this different reading seems to be, because the house of Stephanas are said to be the firstfruits of Achaia, Co1 16:15. But this hinders not but that Epaenetus might be so too, for he might be one of the family of Stephanas, who was now removed to Rome. If he was a Jew, his Jewish name might be Judah, the same with Epaenetus, in Greek.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

Ver. 5. The church that is in their house] The house of George Prince of Anhalt, for the good orders therein observed, is said to have been Ecclesia, Academia, Curia. the church, the university and the government.

The first fruits of Achaia] The first that received the gospel there. A singular commendation, a sweet happiness. God’s soul hath desired such first ripe fruits, Mic 7:1, such primroses.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The church that is in their house - Aquila and Priscilla are mentioned Act 18:26 as having received “Apollos” into their family, to instruct him more perfectly. The church in their house is also mentioned 1Co 16:19. This may mean either the church that was accustomed to assemble for worship at their hospitable mansion; or it may mean their own family with their guests, regarded as a “church.” In those times Christians had no houses erected for public worship, and were therefore compelled to meet in their private dwellings.

Salute - The same word before translated “greet.”

Who is the first-fruits - One who first embraced Christianity under my preaching in Achaia. The “first-fruits” were a small part of the harvest, which was first gathered and offered to the Lord; Exo 22:29; Exo 23:16; Lev 2:12; Deu 18:4. In allusion to this, Paul calls Epenetus the first-fruits of the great spiritual harvest which had been gathered in Achaia.

Achaia - See the note at Rom 15:26. This name and those which follow are chiefly “Greek,” but we know little of the persons mentioned, except what is here recorded.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This means the assembly of Christians, who probably resorted to the house of Prisca and Aquila, as to a place of retreat, and there held their religious assemblies. Or it may mean their family only, which was as regular and holy as an assembly of saints. The apostle, in another place, salutes the Church in the house of Nympha, and writing to Philemon, salutes the Church in his house. (1 Corinthians xvi. 19.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Likewise greet the church that is in their house; the word greet is supplied to fill up the sense: q.d. Declare my goodwill to them, and desires of their welfare. You have the same salutations, 1Co 16:19; and the like in Col 4:15; Phm 1:2. By

the church in their house, is generally understood, their family or household; which he calls a church, because of the godly order and religious worship that was exercised amongst them. May Aquila and Priscilia be a pattern unto other housekeepers; may the families of Christians be every where as little churches. The house of George, prince of Anhalt, for the good and godly order therein observed, was said to be, as well a church as a court. There are some that think, that by the church in their house, is meant the Christians that were wont to assemble there for solemn worship; but this is not likely, because of the particular salutations of so many in the following verses.

Salute my well-beloved Epenetus: Epenetus, in the Greek tongue, is laudable and praise-worthy; so was this person, both in name and in deed.

Who is the first-fruits, of Achaia unto Christ: the same is affirmed of the house of Stephanas, 1Co 16:15. The meaning may be this, Epenetus was the first person, and Stephana’s family was the first family, that embraced the faith of Christ in the region of Achaia. This is a singular commendation; God’s soul desires such first-ripe fruits, Mic 7:1.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Church… house—By some interpreted to mean that their home was a sanctuary and their family a Church. And this would be a beautiful meaning. But more probably it refers to the group or congregation that assembled to worship at their house, perhaps in their work-room, where tent fabric was manufactured. The time of Christian synagogues (Jas_2:2) had not come, far less of basilicas and cathedrals.

Firstfruits of Achaia—In 1Co_16:15, the household of Stephanas is called the firstfruits of Achaia. The true reading here is doubtless Asia, that is, proconsular Asia. (See note on Act_7:9.) The remainder of the names to Rom_16:15 are otherwise unknown.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, ver. 23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Three persons are here saluted by name;

the first, Epenetus, whom he calls the first-fruits of Achaia; that is, the first person that embraced Christianity, or the faith of Christ, in the region of Achaia:

the second is Mary, a common name, but the person here intended was of special note, having bestowed much pains upon, and done many good offices for, the preachers of the gospel:

the third is Andronicus, noted for his sufferings and services among the apostles, as also for his early embracing the Christian faith. He was in Christ before me; that is, converted to Christianity before myself.

Learn hence, 1. That seniority in grace is a very great honour; and to be in Christ before others, is a transcendent prerogative.

Learn, 2. That God will have the good works of all his saints, and the services especially which are done to his ministers and ambassadors by any of his people, to be applauded, valued, and recorded. Mary’s labour bestowed on the apostle, is here mentioned with respect.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

and salute the church that is in their house . [That portion of the church that has its usual place of meeting in their house. (Comp. 1Co_16:19 ; Act_12:12 ; Act_18:7 ; Col_4:15 ; Phm_1:2 ) Church buildings did not then exist in Rome.] Salute Epænetus my beloved, who is the firstfruits of Asia unto Christ . [Of Epænetus and the rest of these Christians nothing is known. "But thus it is on earth," as Lard remarks. "Single short sentences tell the story of those who have prepared its inhabitants for eternal life, while huge tomes are insufficient to record the exploits of those who have often turned it into a slaughterhouse." By "Asia" Paul means proconsular Asia, that province in the southwest corner of Asia Minor of which Ephesus was the capital.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. Likewise greet the church that is in their house. As the early Christians had no houses of worship, they met in the homes of prominent brethren. In the large cities there would be several such groups. One of these in Rome met in the house of Priscilla and Aquila. Salute Epænetus. He is not mentioned elsewhere. The first fruits of Achaia. “Asia,” as in the Revision, is the true reading. The family of Stephanas were the first converts of Achaia (1 Cor. 16:15).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. καὶ τὴν κατ’ οἶκον κ.τ.λ. Cf. 1Co 16:19. It is natural to suppose that as P. and A. had formed a centre at Ephesus they would also form one at Rome. This phrase suggests that S. Paul had heard from them since their arrival at Rome: and this to some extent supports the suggestion that they had gone there to prepare the way for him. Some communication from them may have been the direct occasion for this letter. Zahn suggests that all the names that follow to Rom 16:13 are to be included in this group of Christians, Rom 16:14-15 naming two other groups. This seems probable.

For the ‘Church in the house’ cf. Col 4:15; Phm 1:2; Act 12:12; cf. S. H., Lft ad Col. l.c[319] “no clear example of a separate building set apart for Christian worship before the third century, though apartments in private houses might be specially devoted to this purpose”; cf. Hort, Eccles. 117.

[319] l.c. locus citatus

Ἐπαίνετον. “Not an uncommon name in inscriptions from Asia Minor” S. H. Zahn suggests that he was an early convert of P. and A. at Ephesus and possibly worked under them in their trade, and so accompanied them to Rome.

τὸν ἀγ. μου. This phrase (and below 8, 9) marks of course personal intimacy (contrast Rom 16:12).

ἀπαρχὴ τῆς Ἀ. εἰς Χρ. means that he was the first or at least among the first converts at Ephesus, therefore of P. and A.; cf. 1Co 16:15.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] Epænetus is not elsewhere named.

ἀπαρχή, the same metaphor being in the Apostle’s mind as in ch. 15:16,—the first believer.

On Ἀσίας see var. readd.

εἰς χρ., elliptical: the full construction would be τῆς προσφορᾶς εἰς χρ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. There is no decisive evidence until the third century of the existence of special buildings used for churches. The references seem all to be to places in private houses, sometimes very probably houses of a large size. In the N.T. we have first of all (Act 12:12) the house of Mary, the mother of John, where many were collected together and praying. Col 4:15 ἀσπάσασθε τοὺς ἐν Λαοδικείᾳ ἀδελφούς, καὶ Νυμφᾶν, καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν: Phm 1:2 καὶ τῇ κατʼ οἶκόν σον ἐκκλησίᾳ: besides 1Co 16:19. At a later date we have Clem. Recog. x. 71 Theophilus, domus suae ingentem basilicam ecclesiae nomine consecraret: De Rossi, Roma Sott. i. p. 209 Collegium quod est in domo Sergiae Paulinae. So in Rome several of the oldest churches appear to have been built on the sites of houses used for Christian worship. So perhaps San Clemente is on the site of the house of T. Flavius Clemens the consul (see Lightfoot, Clement. p. 94).

There is no reason to suppose that this Church was the meeting-place of all the Roman Christians; similar bodies seem to be implied in vv. 14, 15. We may compare Acta Iustini Martyris § 2 (Ruinart) where however the speaker is of course intentionally vague: Quaesivit Praefectus, quem in locum Christiani convenirent. Cui respondit Iustinus, eo unumquemque convenire quo vellet ac posset. An, inquit, existimas omnes nos in eumdem locum convenire solitos? Minime res ita se habet … Tunc praefectus: Age, inquit, dicas, quem in locum conveniatis, et discipulos tuos congreges. Respondit Iustinus: Ego prope domum Martini cuiusdam, ad balneum cognomento Timiotinum, hactenus mansi.

Ἐπαίνετος. Of him nothing is known: the name is not an uncommon one and occurs in inscriptions from Asia Minor, C.I.G. 2953 (from Ephesus), 3903 (from Phrygia). The following inscription from Rome is interesting, C.I.L. vi. 17171 dis ∙ man | epaeneti (sic) | epaeneti ∙ f | ephesio | t ∙ mvnivs | priscianvs | amico svo.

ἀπαρχὴ τῆς Ἀσίας: i. e. one of the first converts made in the Roman province of Asia: cp. 1Co 16:15 οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαίας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἕταξαν ἑαυτούς. On the importance of first converts see Clem. Rom. § xlii κατὰ χώρας οὖν καὶ πόλεις κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύύειν.

This name caused great difficulty to Renan, ‘What ! had all the Church of Ephesus assembled at Rome?’ ‘All’ when analyzed is found to mean three persons of whom two had been residents at Rome, and the third may have been a native of Ephesus but is only said to have belonged to the province of Asia (cf. Lightfoot, Biblical Essays, p. 301). How probable it was that there should be foreigners in Rome attached to Christianity may be illustrated from the Acts of Justin which were quoted in the note on an earlier portion of the verse. These give an account of the martyrdom of seven persons, Justin himself, Charito, Charitana, Euelpistus, Hierax, Liberianus, and Paeon. Of these Justin we know was a native of Samaria, and had probably come to Rome from Ephesus, Euelpistus who was a slave of the Emperor was a native of Cappadocia, and Hierax was of Iconium in Phrygia. This was about 100 years later.

Ἀσίας is supported by preponderating authority (א A B C D F G, Vulg, Boh. Arm. Aeth., Orig.-lat. Jo.-Damasc. —rst.) against Ἀχαΐας (L P &c., Syrr., Chrys. Theodrt.).

For the idea of illustrating this chapter from inscriptions we are of course indebted to Bishop Lightfoot’s able article on Caesar’s household (Philippians, p. 169). Since that paper was written, the appearance of a portion of vol. vi. of the Corpus of Latin Inscriptions, that, namely, containing the inscriptions of the city of Rome; has both provided us with more extensive material and also placed it in a more convenient form for reference. We have therefore gone over the ground again, and either added new illustrations or given references to the Latin Corpus for inscriptions quoted by Lightfoot from older collections. Where we have not been able to identify these we have not, except in a few cases, thought it necessary to repeat his references. A large number of these names are found in Columbaria containing the monuments and ashes of members of the imperial household during the first century: these special collections are kept together in the Corpus (vi. 3926-8397). There is also a very large section devoted to other names belonging to the domus Augusti (vi. 8398-9101). A complete use of these materials will not be possible until the publication of the Indices to vol. vi. For a discussion of the general bearing of these references, see Introduction, § 9.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The church that is in their house [την κατ οικον αυτων εκκλησιαν] . The phrase church that is in their (or his) house occurs 1Co 16:19, of Aquila and Priscilla; Col 4:15, of Nymphas; Phl 1:2, of Philemon. A similar gathering may be implied in Rom 16:14, 15. Bishop Lightfoot says there is no clear example of a separate building set apart for christian worship within the limits of the Roman Empire before the third century. The Christian congregations were, therefore, dependent upon the hospitality of prominent church members who furnished their own houses for this purpose. Hence their places of assembly were not called temples until late; but houses of God; houses of the churches; houses of prayer.

Numerous guilds or clubs existed at Rome for furnishing proper burial rites to the poor. Extant inscriptions testify to the existence of nearly eighty of these, each consisting of the members of a different trade or profession, or united in the worship of some deity. The Christians availed themselves of this practice in order to evade Trajan's edict against clubs, which included their own ordinary assemblies, but which made a special exception in favor of associations consisting of poorer members of society, who met to contribute to funeral expenses. This led to the use of the catacombs, or of buildings erected over them for this purpose. 72 The expression here denotes, not the whole church, but that portion of it which met at Aquila 's house.

Epaenetus. A Greek name, meaning praised. It is, however; impossible to infer the nationality from the name with any certainty, since it was common for the Jews to have a second name, which they adopted during their residence in heathen countries. Compare John Mark (Act 12:12); Justus (Act 1:23); Niger (Act 13:1); Crispus (Act 18:8). The first fruits of Achaia. The best texts read of Asia. An early convert of the Roman province of Asia. See on Act 2:9 This is adduced as an argument that this chapter was addressed to Ephesus. 73

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.