Romans 16:8

Rom_16:8-11

Greet Amplias my beloved in the Lord.

Amplias

Was probably one of Pauls converts.

I. my beloved.

1. As his own son in the gospel, or--

2. From special grace observed in him.

3. Warm attachment shown by him.

4. Eminent devotedness to the cause of Christ. Degrees of attachment consistent with Christian love. Of the twelve, Peter, James, and John most beloved (Mat_17:1). Of these John especially beloved (Joh_13:23).

II. in the Lord. Beloved--

1. Not after the flesh (2Co_5:16).

2. For Christs sake.

3. As a member of the same body of Christ. Those truly beloved who are beloved in the Lord. (T. Robinson, D.D.)

Amplias the beloved in the Lord

This description implies--

1. His true conversion.

2. His lovely character.

3. His happiness--loving and beloved.

4. His final salvation--beloved by God. (J. Lyth, D.D.)

The tomb of Amplias

The archaeological researches in Rome of recent years have thrown much light upon the life of the early Christians in that city; but no discovery has produced such interest as that just announced of the tomb of Amplias. Who was Amplias? Who were his friends? Why was he buried in this particular place? The answers to these questions are all furnished by the discovery of his tomb; and a flood of light is let in upon the times of the early Roman Christians. His tomb stands in one of the catacombs excavated in the time of Domitian, on the ground then belonging to Flavia Domitilla, his niece. Roman history preserves the fact that Flavia became a Christian. Amplias, the friend of Paul, must have been a distinguished man. Because he was buried in Flavias cemetery, we judge they were personally acquainted. By Pauls greeting we imagine he was a minister of the New Word. Then the tomb is of such a character that only the possessor of great wealth could have constructed so remarkable a resting-place. Was this the work of Flavia, niece of the great Domitian? Was it erected at the cost of his family? or by the early Christians of Rome? These questions may be answered, for the investigations are not yet concluded. All that we know at present is that there is no tomb in the catacombs that equals it for the beauty of its adornments and the variety of pictorial illustrations. The frescoes in the Golden House of Nero, and the adornments of the house of Germanicus in the Palatine, are not to be compared, so it is reported, with the symbolic illustrations of the tomb of Amplias, the teacher of Flavia; the beloved of Paul. (Christian Commonwealth.)

Unknown Christians

Of Amplias and Stachys nothing is known except that they were beloved in the Lord by the apostle, the objects of his high Christian esteem and affection. The day is coming when it will be seen that to have been the friend of an apostle was really a higher honour than to be the favourite of a Roman emperor, and when the eulogiums of historians and poets, procured by a lavish expenditure of labour and suffering, would be gladly exchanged for the simple record that Paul loved them because they loved Christ. (J. Brown, D.D.)

Salute Urbane, our helper in Christ, and Stachys my beloved.--

Urbane and Stachys

I. Their names. Citizen and Ear of Corn, suggestive of--

1. Town and country.

(1) Urbanus may well represent a busy civic character, bringing all the qualities necessary for and exhibited in commercial and political life to the service of the Church. The modern Urbanus is the consecrated merchant or town councillor.

(2) Stachys may represent the Lady Bountiful of some rural district whose temperament, unfit for the bustle and fashion of the city, is exactly suited to the quiet work and influence of the village church.

2. Polish and simplicity.

(1) Urbane is a word that has become technical for refined manners, and we may imagine Urbanus combining business energy with gentlemanly deportment--two things which should never be separated certainly in church life.

(2) In Stachys we miss much of the polish and suavity of Urbanus, but there is a charm about her natural homely manners that renders her, in her sphere, no less useful.

II. Their place in history. Who they were no one knows: yet every one would like to know. No unenviable position. There are many whom we know well that we wish we knew nothing about. A stroke of the pen, however, has made them immortal. There were those then living who would have given thousands of gold and silver for a similar record in a book far less widely circulated than the Bible. Urbanus and Stachys are known through the wide world eighteen centuries after their death, and learned men are making researches if haply they may find their names on some tomb or in some contemporary record. Why this? Simply because of their relationship with Christ and His Church. So millions to-day whom no historian would think worth mentioning are in the Lambs Book of Life, and wilt be held forth for the admiration of a universe when many of the worlds greatest names shall have perished.

III. Their relationship to the apostle. Urbanus was our helper. Stachys was my beloved. The one sustained a general relationship to Paul and to others beside Paul: but the other sustained a special relationship to the apostle himself. We have all a circle of acquaintances wide enough to include a great many; but we have also an inner circle where few indeed move. The former belong to others as well as us; the latter to ourselves alone. And so in the Church. There are scores perhaps that may be depended on to do general work for the common good, but there are only a few whom the minister may count as his own, and upon whom he may depend for special work out of peculiar regard for himself.

IV. Their encomium.

1. Urbanus with his masculine qualities is an active helper. Useful in many a good word and work he is a man to admire. He makes his mark, is always in evidence, and men wonder how the Church would get on without him.

2. But Stachys is a woman to be loved. She can only pray, give the apostle many a quiet word of encouragement, and do such unobtrusive work as her nervous shrinking temperament will enable her to do. Here we have Martha and Mary, Peter and John over again.

Conclusion--

1. Let each do what he or she can, each in his own way in the Church.

2. Let each receive timely and fitting encouragement.

3. Let each be sure of an appropriate reward. (J. W. Burn.)

Every Christian worker shall be recognised

Christian workers shall be like the stars, in the fact that they have a light independent of each other. Look up at night, and see each world shows its distinct glory. It is not like the conflagration, in which you cannot tell where one flame stops and another begins. Neptune, Herschel, and Mercury are as distinct as if each one of them were the only star. So, our individualism will not be lost in heaven. A great multitude--yet each one as observable, as distinctly recognised, as greatly celebrated, as if in all the space from gate to gate, and from hill to hill, he were the only inhabitant. No mixing up; no mob; no indiscriminate rush. Each Christian worker standing out illustrious. All the story of earthly achievement adhering to each one. His self-denials, and pains, and services, and victories published. Before men went out to the last American war, the orators told them that they would all be remembered by their country, and their names be commemorated in poetry and in song. But go to the graveyard in Richmond, and you will find there six thousand graves, over each one of which is the inscription: Unknown. The world does not remember its heroes. But there will be no unrecognised Christian worker in heaven. (Great Thoughts.)

Apelles, approved in Christ.

Apelles

Was preferred, found to be genuine after trial. This is the meaning of the word in Rom_14:17-18; 1Co_9:27. Consider

I.--the essential elements which compose so interesting a character. Unless we be approved in Christ, it is but of little consequence by whom else we are approved. Note here--

1. Sincerity of principle. The apostle prayed for the Philippians that they might be sincere, and without offence, i.e., pure, transparent. The idea is taken from holding up a substance to the light, to see if there be any flaw or defect in it.

(1) There must be sincerity as to the principles we adopt, and the state in which we are found before Christ our Saviour.

(2) This is most important to youth. Insincerity secretly corrupts, like a canker at the root of a tree, or a moth in a garment.

2. Self denial and fortitude in rendering those sacrifices and services which religion requires. If any man will come after Me, let him deny himself. It is recorded by the apostle, Demas hath forsaken me, having loved this present world. The young man whom Christ loved had one essential defect, he could not deny himself.

3. Stability, uniformity, and perseverance in the profession of religion.

(1) The goodness of some is like the morning cloud and the early dew. There is blossom, the flower expands--but the wind of temptation passes over, and all the beauty and vigour is gone. Under strong excitement of mind, they make a profession of religion, but that profession is not stable.

(2) There are many circumstances which tend to prove our stability--the reproaches of the world, afflictions, the falls of professors, etc. But why should these things shake you? Who was the most illustrious character the man of sorrows, who was crowned with thorns, or Caesar seated on his throne?

4. A temper and disposition of mind according with the gospel of Christ--humility, docility, moderation, devotion, benevolence.

II. Some considerations arising out of the notice we have taken of this character.

1. It is a far more truly amiable and admirable distinction than the most splendid qualities which may otherwise be attained. It is natural, especially to youth, to seek for splendid qualities. But what are these compared with religion? Suppose it had been said, Salute Apelles, who is eloquent, rich, learned, and so on--what would it all have been compared with this, approved in Christ? Let this make you content: covet not the riches and greatness of the world. There is not an individual in the world whom you need envy.

2. This character is attainable by every Christian, however humble his talent, and comparatively mean his circumstances.

3. If we be approved of Christ now, the day is coming when all will feel the value of this approbation. The day is coming when some will be disapproved. Notwithstanding all their pretensions, to some it will be said, I never knew you, I never approved of you! To others, who have been devoted to His service--who have walked in His ways, He will say before assembled worlds, Come, ye blessed, etc. (F.A. Cox, LL.D.)

Apelles was a tried Christian

I.e., one who has been tried and has stood the trial. Tribulation, says the apostle, worketh patience, i.e., perseverance, and this perseverance worketh experience, i.e., trial; it proves the individual; it is the test of the reality and strength of his faith, and if he abides the test he is an approved Christian. Many, alas! do not stand the test, and prove themselves reprobates--unapproved either of God or man. Tried Christians deserve to be honoured. (J. Brown, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 16:8. Ἐν Κυρίῳ, in the Lord) Construed with beloved; for greet or salute at Rom 16:6 and throughout the chapter is employed absolutely [and it is not therefore to be connected with ἐν Κυρίῳ].

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

Rom_16:8-9. Ἀμπλιᾶν] the abbreviated Ἀμπλιάτον, as codd., VSS., and Fathers actually read, a name which (in form like Donatus, Fortunatus, etc., see Grotius) was frequent; see Gruter, Ind.

ἐν κυρίῳ] gives to the ἀγαπ. μ. the specific Christian character; comp. on Rom_16:2.

τ. συνεργ. ἡμῶν] ἡμῶν refers, since Paul speaks always of himself in the singular here, to the readers along with himself, comp. Rom_16:1, not to those named in Rom_16:3-8 (van Hengel). He was probably a stranger who was at this time in Rome, and united his activity with that of Roman Christians towards the extension and furtherance of the gospel, whereby he was a fellow-labourer of the apostle and of the readers.

The name Στάχυς: Inscr. 268.

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 16:8 . Ἀμπλιᾶτον : “a common Roman slave name”. Sanday and Headlam give inscriptions from the cemetery of Domitilla, which make it probable that a person of this name was conspicuous in the earliest Roman Church, and may have been the means of introducing Christianity to a great Roman house. τὸν ἀγαπητόν μου ἐν Κυρίῳ : Paul has none but Christian relations to this man.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_16:8-15

My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Phm_1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Rom_16:9, our helper in Christ, i.e. as it regards Christ; Rom_16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Rom_16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1Pe_2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.

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

Amplias--a contracted form of "Ampliatus."

my beloved in the Lord--an expression of dear Christian affection.

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

Verse 8. Amplias, my beloved in the Lord.] One who is my particular friend, and also a genuine Christian.

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

(8) Amplias.—The three oldest MSS. have “Ampliatus,” for which “Amplias” would be in any case a contracted form. The name is a common one, in several instances found in connection with the imperial household.

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

8. Amplias] A name probably contracted from Ampliâtus, which appears in some documents. The name is Latin.

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.

Greet Amplias my beloved in the Lord. This was a Roman name; the Vulgate Latin reads "Ampliatus", and so do the Alexandrian copy, and the Ethiopic version: some call him "Amphias", and "Amphiatus", and say, but whether on good authority I will not affirm, that this man was bishop of Odyssus; but be he who he will, the apostle had a singular affection for him; and that not upon any external account, as natural relation, riches, honour, learning, &c. but for the Lord's sake, and as he was in Christ, a member of him, and so in a spiritual relation to the apostle; a "brother" of his, as the Ethiopic version here calls him; and because he was honoured with the gifts and graces of the Spirit, and for his usefulness in the Gospel of Christ Jesus.

Greet Amplias my beloved in the Lord. This was a Roman name; the Vulgate Latin reads "Ampliatus", and so do the Alexandrian copy, and the Ethiopic version: some call him "Amphias", and "Amphiatus", and say, but whether on good authority I will not affirm, that this man was bishop of Odyssus; but be he who he will, the apostle had a singular affection for him; and that not upon any external account, as natural relation, riches, honour, learning, &c. but for the Lord's sake, and as he was in Christ, a member of him, and so in a spiritual relation to the apostle; a "brother" of his, as the Ethiopic version here calls him; and because he was honoured with the gifts and graces of the Spirit, and for his usefulness in the Gospel of Christ Jesus.

Romans 16:9

rom 16:9

rom 16:9

rom 16:9Salute Urbane, our helper in Christ,.... This also was a Roman name, and which many of the popes of Rome have since taken to themselves; he is said to be one of the seventy disciples, and to be a bishop in Macedonia; See Gill on Luk 10:1; which is not very probable: others have conjectured him to be one of the pastors of the church of Rome, which is more likely; and if he was, but few of his successors have deserved the character given of him, an "helper in Christ"; in spreading the Gospel, and enlarging the kingdom and interest of Christ:

and Stachys my beloved; this is a Greek name, he is said to be one of the seventy disciples, and bishop of Byzantium; See Gill on Luk 10:1. According to the Roman martyrology, he was ordained bishop of the Byzantine church, by Andrew the apostle, but this is not to be depended on; he was, however, because of his faith in Christ, and love to him, or on such like spiritual accounts, very dear to the apostle.

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

8 Greet Amplias my beloved in the Lord.

Ver. 8. Greet Amplias] Piety is no enemy to courtesy: it doth not remove, but rectify it.

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.

Some translations call him Ampliatus; it is a Roman name.

My beloved in the Lord; this is added, to show that he did not love him for his riches, or any outward respect, but for the Lord’s sake; for the grace of Christ, which appeared in him.

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

8-10. The apostle, doubtless from a right impulse and genuine discernment of spirits, affixes the proper descriptive to each character. Beloved in the Lord denotes a more spiritual affection than the human beloved. Helper in Christ denotes the active, and approved denotes the tried Christian.

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

Vers. 8-10. Greet Amplias (or, Ampliatus) my beloved in the Lord. Salute Urban (i.e. Urbanus) our fellow-worker in Christ, and Stachys my beloved. Salute Apellos approved in Christ. Salute them which are of Aristobulus" household. As to who Aristobulus might be (viz. a grandson of Herod the Great, mentioned by Josephus, "Ant.," 20. l, 2, as being at Rome in a private station), see Lightfoot on "Philippians," p. 172, and "Dict. of Gr. and Romans Biog.," under "Aristobulus," 5. "Those of Aristobulus" (twn Aristoboulou) would probably be his familia of slaves. (cf. twn Clohv , 1Co_1:11, and below, twn Narkissou) The salutation is not to the whole household, but to the Christians among them, as intimated by tou , and more definitely expressed below in the ease of the household of Narcissus.

Vers. 8-15. Grounds, for greeting.

Salutations are often empty forms. Yet the original meaning is often very deep and beautiful and appropriate. Our "God bless you!" and "Goodbye!" and "Adieu!" are instances If we sincerely send "respects" and "kind regards," it is well. Salutations are not to be neglected or despised because they are often meaningless or insincere. See in this passage how Paul greeted his friends in Christ. Even as Christ himself, coming to his own disciples, addressed them thus, "Peace be with you!" so the apostle, even in this important Epistle, did not think it beneath him to salute his friends.

I CHRISTIANITY IS A BOND WHICH UNITES TOGETHER PERSONS OF MOST VARIOUS CONDITIONS AND EMPLOYMENTS. Of the persons greeted, some were Jews and some were Gentiles. Some were persons who had, to some extent, the command of their own time; for they are mentioned as having laboured much with the apostle, or as having entertained him with hospitality. Some undoubtedly were slaves. From the Epistle to the Philippians, written a very few years after this, it appears that members of Caesar"s household were numbered among the Christian community at Rome. Recent explorations near the old metropolis of the world have brought to light tomb-inscriptions, including many of the names mentioned in this chapter, in memory of persons in the imperial household. It is all but certain that some of these friends of Paul held such positions, it may be honourable and important, but probably of an ordinary kind. They may have been artificers and craftsmen and household attendants. Two other households are mentioned here those of Aristobulus and of Narcissus. There seems no reason to suppose that the heads of these households were Christians. They may themselves have been dead at this time, and their bondmen may have passed over by bequest to the emperor. The list includes some Christian Jews, now permitted to return to Rome persons whom, in their wanderings, Paul had met in various cities of Asia and of Europe, and whose memory he retained in his capacious and affectionate heart.

II CHRISTIANITY CONFERS HONOUR UPON THOSE WHO ABE LITTLE ESTEEMED IN THE WORLD. The names mentioned in these verses are all, and utterly, unknown to fame. They here glint across our vision, like meteors in the midnight sky, which appear for a moment, only to vanish for ever. Yet Paul esteemed and loved them, and put their names upon this imperishable roll more glorious and more lasting than the blazoned records of heraldry or the splendid memorials of the historian. It is better to be enrolled among the friends of Christ than to occupy the highest station in the regard of worldly minded men. To be his when he makes up his jewels, this will be honour and happiness indeed.

III CHRISTIANITY PUTS ITS OWN MARKS UPON ITS ADHERENTS. For example, in this passage, one is described as "in the Lord," implying spiritual union with the Saviour. Another is said to be "chosen in the Lord," and yet another "approved in the Lord language which denotes those congenial in character, and obedient in life, to the Lord Jesus Christ, and which points on to a coming and glorious reward. Again, some are described as "brethren" and others as "saints," implying their incorporation into the spiritual family of God, and their holy character and devotion to the Lord"s service. Such language assures us that, amidst many faulty and some unworthy Christians, there were not a few amongst the primitive believers who, by their principles and life, must have commended the gospel, and have yielded the truest satisfaction to the apostle"s pure and benevolent heart.

IV Observe, further, sundry RECOGNITIONS or CHRISTIAN SERVICE. One is commended for his "labour in the Lord," and another as having "laboured much in the Lord," whilst a third is described as a "fellow-worker." That Paul laboured more abundantly than all his brethren, he himself has recorded; and such being the habit of his spiritual ministry, he was able and disposed to appreciate the work of his diligent and effective colleagues. There is great discrimination in his language of approbation, and, at the same time, great generosity. We should learn the wholesome lesson, that it is right to appreciate the services of our fellow-Christians, and gratefully to recognize and remember their co-operation.

V It must strike every reader of this passage that we have here illustrations of the way in which CHRISTIAN APPRECIATION IS INTENSIFIED BY PERSONAL RELATION AND FEELING. One member of the Roman Church he designates "my beloved." In another he recognizes a "kinsman." A third an aged Christian matron he designates his own "mother," referring, no doubt, to her tender and hospitable ministrations in former days. Beautiful indeed is natural feeling when thus sanctified by true piety. The Christian family, and the friendly circle, penetrated by Christian principle and sentiment, are nothing less than an earnest of the sacred fellowship of heaven. The Church below thus resembles and prepares for the Church of the Firstborn above.

APPLICATION.

1. The strongest of all social bonds are those of our common Christianity, which, binding hearts to Christ, binds hearts to hearts. Cultivate these bonds.

2. Christian labourers should never forget those who in former days have shared their toils and sacrifices.

3. Courtesy is a Christian grace, and its exercise smooths the path of social life.

4. Sympathy and brotherliness on earth will prepare for the sweet and immortal fellowship of heaven.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Here observe, 1. How the apostle salutes the Christians at Rome, not in general, but particularly and by name, that they might be convinced how particularly mindful he was of them. And as he mentions them by name in his salutations, it is not improbable but that he might mention them also by name in his supplications and private addresses to God. No doubt he bore them, and all converted by him, upon his heart, whenever he went in and out before the Lord. A spiritual father can never be forgetful of his spiritual children.

Observe, 2. The persons saluted by the apostle are not men of fame in Rome, noted for their dignity and greatness, or for their wealth and riches, but for their piety and goodness, for labouring in the Lord, and for labouring much in the Lord; for being in Christ, approved in Christ, and helpers in Christ; that is, assistants in propagating the gospel of Christ, and serviceable to those whose work and office it was so to do. ’Tis religion that renders persons renowned, and no persons deserve so well to be remembered by us, as those who are most persevering and laborious in their services for God.

Observe, 3. Here are several women as well as men remembered and saluted, and their services for Christ and his ministers recorded. God will have none of his faithful servants forgotten, or any of their good deeds buried in oblivion.

Observe, 4. That in all this roll of salutations there is no mention made of St. Peter’s name. Had he now been at Rome, as the Papists will have him, and bishop of that see, it had been morally impossible for our apostle to have forgotten him in his salutations, when so many of his inferiors were remembered by him.

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

Salute Ampliatus my beloved in the Lord .

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.

8. Ἀμπλιᾶτον. S. H. refer to inscriptions showing that this common slave name occurs among the imperial household: but in particular, to a chamber in the cemetery of Domitilla, one of the earliest of Christian catacombs, containing the name AMPLIATI, in bold letters of the end of the first or beginning of the second century. The single personal name suggests a slave: the honour of an elaborately painted tomb suggests that he was very prominent in the earliest Roman Church: the connexion with Domitilla seems to show that it is the name of a slave or freedman through whom Christianity had penetrated into a second great Roman household. See the whole note.

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.

8. Ἀμπλιᾶτος is the more correct reading for the abbreviated form Ἀμπλιᾶς which occurs in the TR. This is a common Roman slave name, and as such occurs in inscriptions of the imperial household. C.I.L. vi. 4899 ampliatvs | restitvto ∙ fratri | svo ∙ fecit ∙ merenti: 5154 C. vibivs ∙ firmvs ∙ C | vibio ∙ ampliato | patrono ∙ svo, &c., besides inscriptions quoted by Lft. But there is considerable evidence for connecting this name more closely with the Christian community in Rome. In the cemetery of Domitilla, now undoubtedly recognized as one of the earliest of Christian catacombs, is a chamber now known by the name of ‘Ampliatus’ owing to an inscription which it contains. This chamber is very early: pre-Christian in character if not in origin. The cell over which the name of Ampliatus is inscribed is a later insertion, which, from the style of its ornament, is ascribed to the end of the first or beginning of the second century. The inscription is in bold, well-formed letters of the same date. Not far off is another inscription, not earlier than the end of the second century, to members of apparently the same family. The two inscriptions are ampliat[i] and avreliae ∙ bonifatiae | conivgi ∙ incomparabili | verae castitatis feminae | qvae ∙ vixit ∙ ann ∙ xxv ∙ M ∙ II | dieb ∙ IIII ∙ hor ∙ vi | avrel ∙ Ampliatvs cvm | gordiano ∙ filio. The boldness of the lettering in the first inscription is striking. The personal name without any other distinction suggests a slave. Why then should any one in these circumstances receive the honour of an elaborately painted tomb? The most plausible explanation is that he was for some reason very prominent in the earliest Roman Church. The later inscription clearly suggests that there was a Christian family bearing this name; and the connexion with Domitilla seems to show that here we have the name of a slave or freedman through whom Christianity had penetrated into a second great Roman household. See de Rossi, Bull. Arch. Christ. Ser. iii. vol. 6 (1881), pp. 57-74; Athenaeum March 4, 1884, p. 289; the inscription is just referred to by Light-foot, Clement. i. p. 39.

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

Amplias. A contraction of Ampliatus, which is the reading of the best texts.

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

Vv. 8. The Alexs.: Ampliaton; the others, following an abridged form: Amplian. Paul, having no special distinction to mention as belonging to this person, contents himself with pointing him out to the respect of the church by the expression of his affection; and that is enough, for it is an affection in the Lord, which consequently implies in Amplias devotion to His service.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.