5<\/strong>. the church that is in their house<\/em> ] Their house at Rome, like their house at Corinth, (1Co 16:19<\/span>,) 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<\/em>, Bk. VIII. ch. i.) collects the allusions to Christian places of assembly in the first century. He makes it clear that special chambers<\/em> were set apart for holy uses, but does not<\/em> make it clear that whole buildings<\/em> were, in those first days, built for, or devoted to, worship. No doubt the circumstances of society and the inexpediency of obtruding<\/em> 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.<\/p>\n For similar allusions to church-assemblies under private roofs, see 1Co 16:19<\/span>; Col 4:15<\/span>; Phm 1:2<\/span>, and perhaps below, Rom 16:14-15<\/span>.<\/p>\n Epenetus<\/em> ] Strictly, Epnetus<\/strong>: known only from this verse. We may suppose that he was not only the “ firstling of Asia<\/em> ” (see below) but St Paul’s own<\/em> convert, and thus specially “ well-beloved<\/em> ” by the Apostle. Cp. 1Co 16:15<\/span>.<\/p>\n Achaia<\/em> ] The better reading is Asia<\/strong>; i.e. Asia in the strict sense, the Roman province of which Ephesus was the capital. See Act 19:10<\/span>; Act 19:22<\/span>; Act 19:26-27<\/span>; Act 19:31<\/span>.<\/p>\n unto Christ<\/em> ] i.e. as a convert to<\/em> Him.<\/p>\n The church that is in their house – <\/B>Aquila and Priscilla are mentioned Act 18:26<\/span> as having received Apollos into their family, to instruct him more perfectly. The church in their house is also mentioned 1Co 16:19<\/span>. 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.<\/P> Salute – <\/B>The same word before translated greet.<\/P> Who is the first-fruits – <\/B>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<\/span>; Exo 23:16<\/span>; Lev 2:12<\/span>; Deu 18:4<\/span>. In allusion to this, Paul calls Epenetus the first-fruits of the great spiritual harvest which had been gathered in Achaia.<\/P> Achaia – <\/B>See the note at Rom 15:26<\/span>. This name and those which follow are chiefly Greek, but we know little of the persons mentioned, except what is here recorded.<\/P><\/p>\n Verse 5<\/span>. The Church that is in their house.<\/B><\/I>] In these primitive times no such places<\/I> existed as those which we now term churches<\/I>; the word always signifying the congregation<\/I> or assembly<\/I> of believers, and not the place<\/I> they assembled in. See the term defined at the end of the notes, Mt 16:28<\/span>.<\/P> <\/P> Epenetus-the first fruits of Achaia<\/B><\/I>] In 1Co 16:15<\/span>, the house<\/I> or family of Stephanas<\/I> is said to be the first fruits of Achaia: how then can it be said here, that Epenetus<\/I> was the first fruits, or first person who had received the Gospel in that district? Ans<\/I>. – Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas<\/I> was the first fruits, but his house<\/I> or family<\/I>; and there can be no impropriety in supposing that one of that house or family was called Epenetus<\/I>; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits<\/I> of Achaia; that is, one<\/I> of that family<\/I> which first<\/I> received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that , of Achaia<\/I>, was the true reading: but this is more than doubtful, for , of Asia<\/I>, is the reading of ABCDEFG, some others; the Coptic, AEthiopic,<\/I> Armenian, Vulgate<\/I>, and Itala<\/I>; and some of the chief of the fathers<\/I>. On this evidence Griesbach<\/I> has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.<\/P><\/p>\n Likewise greet the church that is in their house; <\/B>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<\/span>; and the like in Col 4:15<\/span>; Phm 1:2<\/span>. By <\/P> the church in their house, <\/B>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, <\/I>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. <\/P> Salute my well-beloved Epenetus: Epenetus, <\/B>in the Greek tongue, is laudable and praise-worthy; so was this person, both in name and in deed. <\/P> Who is the first-fruits, of Achaia unto Christ:<\/B> the same is affirmed of the house of Stephanas, <\/I>1Co 16:15<\/I><\/span>. The meaning may be this, Epenetus was the first person, and Stephanas family was the first family, that embraced the faith of Christ in the region of Achaia. This is a singular commendation; Gods soul desires such first-ripe fruits, Mic 7:1<\/span>. <\/P> <\/p>\n 5. Likewise the church that is intheir house<\/B>The Christian assembly that statedly met there forworship. “From his occupation as tent-maker, he had probablybetter accommodations for the meetings of the church than most otherChristians” [HODGE].Probably this devoted couple had written to the apostle such anaccount of the stated meetings at their house, as made him feel athome with them, and include them in this salutation, which doubtlesswould be read at their meetings with peculiar interest. <\/P> Salute my well belovedEpnetus, who is the first-fruits<\/B>that is, the first convert <\/P> of Achaia unto Christ<\/B>Thetrue reading here, as appears by the manuscripts, is, “thefirst-fruits of Asia unto Christ”that is, Proconsular Asia(see Ac 16:6<\/span>). In 1Co16:15<\/span> it is said that “the household of Stephanas was thefirst-fruit of Achaia”; and though if Epnetus was one of thatfamily, the two statements might be reconciled according to thereceived text, there is no need to resort to this supposition, asthat text is in this instance without authority. Epnetus, as thefirst believer in that region called Proconsular Asia, was dear tothe apostle. (See Hos 9:10<\/span>;Mic 7:1<\/span>). None of the namesmentioned from Ro 16:5-15<\/span>are otherwise known. One wonders at the number of them, consideringthat the writer had never been at Rome. But as Rome was then thecenter of the civilized world, to and from which journeys werecontinually taken to the remotest parts, there is no great difficultyin supposing that so active a travelling missionary as Paul would, incourse of time, make the acquaintance of a considerable number of theChristians then residing at Rome.<\/P><\/p>\n Likewise greet the church that is in their house<\/strong>,…. 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 1Co 16:19<\/span>; 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.<\/p>\n Salute my well beloved Epaenetus<\/strong>; 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 comments on Lu 10:1]<\/span>.<\/p>\n Who is the firstfruits of Achaia unto Christ<\/strong>; 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, 1Co 16:15<\/span>. 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.<\/p>\n The church that is in their house <\/B> ( ‘ <\/SPAN><\/span>). The early Christians had no church buildings. See also Acts 12:2<\/span>; 1Cor 16:19<\/span>; Phlm 1:2<\/span>; Col 4:15<\/span>. The Roman Christians had probably several such homes where they would meet.<\/P> Epainetus <\/B> (<\/SPAN><\/span>). Nothing is known of him except this item, “the first-fruits of Asia” ( <\/SPAN><\/span>). An early convert from the province of Asia. Cf. Acts 2:9<\/span>; 1Cor 16:15<\/span> (about Stephanus and Achaia). <\/P> <\/p>\n The church that is in their house [ ] <\/SPAN><\/span>. The phrase church that is in their (or his) house occurs 1Co 16:19<\/span>, of Aquila and Priscilla; Col 4:15<\/span>, of Nymphas; Phl 1:2<\/span>, of Philemon. A similar gathering may be implied in Rom 16:14<\/span>, 15<\/span>. 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. <\/P> 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. <\/P> 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<\/span>); Justus (Act 1:23<\/span>); Niger (Act 13:1<\/span>); Crispus (Act 18:8<\/span>). 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<\/span> This is adduced as an argument that this chapter was addressed to Ephesus. 73<\/P> <\/p>\n <\/strong><\/p>\n 1 ) “Likewise greet the church that is in their house,”<\/strong> (kai ten kat’ oikon auton ekklesian) “And the church that exists in their home,” that is in their house. Send a letter of courage to the church that meets in their house, their home, 1Co 16:19<\/span>; Act 18:18<\/span>; Act 18:24-26<\/span>. New Testament churches met often in private homes, or apartments, Col 4:15<\/span>; Phm 1:2<\/span>.<\/p>\n 2) “Salute my well beloved Epaenetus,”<\/strong> (aspassasthe Epaineton ton agapeton mou) “Greet my well beloved brother Epaenetus,” or be extending greetings for me to Epaenetus; After Aquila and Priscilla (of Rom 16:3-4<\/span>) not one other person is prominently known or identifiable, Rom 16:5-16<\/span>, to whom greetings are extended, yet this shows an affectionate, compassionate, caring side of Paul’s life, Rom 9:1-3<\/span>; 1Co 9:21-23<\/span>.<\/p>\n 3) “Who is the first fruits of Achaia unto Christ,”<\/strong> (hos estin aparche tes Asias eis Christon) “Who exists (as or like) a first fruit of Asia for Christ,” a desirable Christian fruit, an early convert to Christ in Asia, and a devout man. Achaia was a province of Asia of which Ephesus was the capitol, Epenetus means “praised”, and he was perhaps the first profession under Paul’s gospel preaching in the area.<\/p>\n 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. (474) <\/p>\n (474) Epaenetus, who is here called the first-fruit of Achaia, may have been off the family of Stephanas, who is said to have been the first-fruit in 1Co 16:15<\/span>. But the majority of copies has Asia, Ασίας, here, instead of Achaia, Αχαίας. By Asia is often meant Asia Minor, and so here, no doubt, if it be the right reading. — Ed. <\/p>\n (5) The church that is in their house.<\/strong>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<\/span>). Similar instances may be found in Act. 12:12<\/span>; Col. 4:15<\/span>; Phm. 1:2<\/span>.<\/p>\n Salute.<\/strong>The same word in the Greek is translated indifferently by salute and greet, an unnecessary caprice.<\/p>\n Firstfruits of Achaia.<\/strong>For Achaia we ought certainly to read Asiai.e.,<\/em> 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 ApocalypseEphesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodiceawere the most central and important of its cities.<\/p>\n 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<\/span>, through the parallelism of which the text of our own passage became corrupted.)<\/p>\n 5<\/strong>. <\/strong> Church house<\/strong> 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<\/span>) had not come, far less of basilicas and cathedrals. <\/p>\n Firstfruits of Achaia<\/strong> In 1Co 16:15<\/span>, 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<\/span>.) The remainder of the names to Rom 16:15<\/span> are otherwise unknown.<\/p>\n ‘Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ.’<\/p>\n Epaenetus is mentioned nowhere else. This salutation may indicate that he was the first known convert who resulted from Paul’s ministry in Asia Minor. If so we can understand why he calls him ‘my beloved’ (compare Rom 16:8-9<\/span>; Rom 16:12<\/span> b). A first convert is always a great joy. The fact that he is mentioned separately, with his own ‘salute’, is against any direct connection with Prisca and Aquila.<\/p>\n Rom 16:5<\/span><\/em><\/strong>. <\/strong>Who is the first-fruits of Achaia<\/em><\/strong><\/strong> It is probable that Epenetus <\/em>might be converted at the same time with Stephanas, called also the first-fruits of Achaia; <\/em>1Co 16:15<\/span> for there is no manner of necessity to understand by that expression the veryfirst Christian convert. Epenetus possibly might be one of that happy family, to whom this appellation is given. <\/p>\n Rom 16:5<\/span> . . . .] and the church which is in their house<\/em> . 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<\/span> ; Col 4:15<\/span> ; Phm 1:2<\/span> . 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, Glckler) hold that the inmates of the household<\/em> are intended. An arbitrary assumption of an unexampled hyperbole in the use of . That all the following saluted persons, up to Rom 16:12<\/span> , were members of the house-church of Aquila and Prisca<\/em> (Hofmann), is an arbitrary assumption, which is rendered very improbable by the repeated , forming in each case a fresh beginning.<\/p>\n [40] ] Unknown like all the following down to Rom 16:15<\/span> , but see the note on , Rom 16:13<\/span> . The traditions of the Fathers made most of them bishops and martyrs (see Justiniani, Comm<\/em> ., and Braun, Sel. sacr<\/em> . i. 2. 29 ff.), and the Synopsis of Dorotheus places most of them among the seventy disciples. That Epaenetus had come to Rome with<\/em> Aquila and Prisca (Hofmann), is very precariously conjectured from his being mentioned immediately after that couple.<\/p>\n . .] first-fruits of Asia<\/em> (partitive genitive, see on Rom 8:23<\/span> ) in reference to Christ, i.e.<\/em> that one of the Asiatics, who had first been converted to Christ. [41]<\/p>\n . is the western portion of Asia Minor, as in Act 2:9<\/span> ; 1Co 16:19 ; 2Co 1:8<\/span> .<\/p>\n [40] On the accentuation of the name, as well as that of , ver. 22, see Lipsius, gramm. Unters<\/em> . p. 30. The name itself is also frequently found in the Greek writers.<\/p>\n [41] With the reading it was necessary, in order not to fall into variance with 1Co 16:15<\/span> , to take as a first-fruit, one of the first converted<\/em> , certainly an explanatory makeshift, which weakens greatly the significance of the notice, and by which 1 Cor. l.c.<\/em> would also be affected. Not less forced would be the<\/em> 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).<\/p>\n 5 Likewise greet<\/em> the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. The church that is in their house<\/strong> ] The house of George Prince of Anhalt, for the good orders therein observed, is said to have been Ecclesia, Academia, Curia.<\/em> the church, the university and the government.<\/p>\n<\/p>\n The first fruits of Achaia<\/strong> ] 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<\/span> , such primroses. <\/p>\n 5.<\/strong> ] Epnetus is not elsewhere named.<\/p>\n <\/strong> ,<\/strong> the same metaphor being in the Apostle’s mind as in ch. Rom 15:16<\/span> , the first believer<\/em> .<\/p>\n On <\/strong> see var. readd.<\/p>\n <\/strong> .<\/strong> , elliptical: the full construction would be .<\/p>\n in their house. See 1Co 16:19. <\/p>\n Salute. Same Greek. word as for “Greet”, Rom 16:3. <\/p>\n wellbeloved. See App-135. <\/p>\n Epaenetus. Only here. <\/p>\n firstfruits. Compare Act 18:27; Act 19:21, Act 19:22; 1Co 16:15. <\/p>\n Achaia. The texts read “Asia”. <\/p>\n Christ. App-98. <\/p>\n 5.] Epnetus is not elsewhere named.<\/p>\n , the same metaphor being in the Apostles mind as in ch. Rom 15:16,-the first believer.<\/p>\n On see var. readd.<\/p>\n ., elliptical: the full construction would be .<\/p>\n Rom 16:5. , 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.-, 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.-, first fruits) This is evidently a title of approbation, 1Co 16:15.-) others have ,[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 , 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.<\/p>\n [166] is the reading of ABCD (corrected later) G Vulg. Memph. fg. Versions. is only supported by the two Syr. Versions, of very ancient authorities.-ED.<\/p>\n Rom 16:5<\/p>\n Rom 16:5<\/p>\n and salute the church that is in their house.-In the beginnings of the gospel the disciples of the Lord assembled in private houses, and this worthy and laborious couple, themselves intelligent Christians and teachers, furnished in their own house room for the assembling of the saints for worship. So Paul sent salutations to those who met in their house. It is possible that there were other Christians and teachers belonging to their household that constituted the nucleus of a church wherever they went. Paul may have met with some of these at other places.<\/p>\n Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ.-Epaenetus was likely one of these, as he says he was the first in Asia to become a Christian. Paul had been instrumental in converting him at Ephesus when he first went there to preach. Nothing further is known of Epaenetus than what is stated here.<\/p>\n the church: Mat 18:20, 1Co 16:19, Col 4:15, Phm 1:2 <\/p>\n my: Rom 16:8, Rom 16:12, 3Jo 1:1 <\/p>\n who: Rom 11:16, 1Co 16:15, Jam 1:18, Rev 14:4 <\/p>\n Achaia: Rom 15:26, Act 18:12, Act 18:27, 2Co 1:1, 2Co 9:2 <\/p>\n Reciprocal: Deu 26:2 – That thou shalt Jer 2:3 – the firstfruits 2Co 11:10 – the regions<\/p>\n 6:5<\/p>\n Rom 16:5. The church that is in their house. In the early years of the church, the disciples did not have church buildings in every place, hence they conducted their services in the homes of the brethren; the home of Priscilla and Aquila was one of such places. Achaia is another name for “Asia” at this place according to both Moffatt and the American Standard Version. 1Co 16:15 says that the house of Stephanas was the first fruits of Achaia.<\/p>\n Rom 16:5. And salute; the verb is properly supplied, but the clause is grammatically connected with Rom 16:3, and should form a part of Rom 16:4.<\/p>\n The church that is in their house. The early Christians had, as a rule, no public place of assembly, but probably met in the houses of the more prominent brethren. In larger cities there seem to have been several such places of meeting; and one of these is here referred to. The language of Justin Martyr sustains this view. The same persons were doubtless wont to gather there, forming a household parish of the one Roman congregation. As the city was four miles in circumference, there was a necessity for a number of these assemblies.<\/p>\n Epenetus my beloved. All the persons named, from this point to the close of the section, are unknown. The legends of the Fathers made the most of them martyrs and bishops, and the Synopsis of Dorotheus misplaces the most of them among the seventy disciples (Meyer).<\/p>\n The first-fruits of Asia onto Christ; i.e., among the first converts in the Roman province of Asia, of which Ephesus was the chief city. Comp. 1Co 16:15, where the same expression occurs. There Achaia is the correct reading; here Asia is much better supported. The change may have arisen from the fact that this Epistle was written in Corinth, the capital city of Achaia.<\/p>\n Three persons are here saluted by name; <\/p>\n 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:<\/p>\n 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:<\/p>\n 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.<\/p>\n Learn hence, 1. That seniority in grace is a very great honour; and to be in Christ before others, is a transcendent prerogative.<\/p>\n 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.<\/p>\n 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 Epnetus my beloved, who is the firstfruits of Asia unto Christ. [Of Epnetus 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.] <\/p>\n Verse 5 <\/p>\n The church that is in their house. It is uncertain whether this is to be understood as referring to the Christian members of their family, or to a religious assembly accustomed to convene in their house. A similar expression is used in connection with them in 1 Corinthians 16:19.–The first fruits of Achaia. The first convert from Achaia.<\/p>\n 16:5 Likewise [greet] the {b} church that is in their house. Salute my wellbeloved Epaenetus, who is the {c} firstfruits of Achaia unto Christ.<\/p>\n (b) The company of the faithful, for in so great a city as that was, there were different companies.<\/p>\n (c) For he was the first of Achaia that believed in Christ: and this type of speech is an allusion to the ceremonies of the law.<\/p>\n Most of the people mentioned in these verses require no explanatory comment. "Asia" (Rom 16:5) was the Roman province of Asia of which Ephesus was the capital. Junias (or Junia, Rom 16:7) was probably the wife of Andronicus (cf. Rom 16:3; Rom 16:15). The term "kinsmen" or "relatives" (Rom 16:7; cf. Rom 16:11; Rom 16:21) seems to refer to relatives of Paul in the sense of being fellow Jews (cf. Rom 9:13; Php 1:7; Php 4:14). "Apostles" (Rom 16:7) here must have the general sense of representatives (traveling missionaries) rather than being a technical reference to one of the 13 official apostles (cf. Act 14:4; Act 14:14; 2Co 8:23; 1Th 2:6; Php 2:25).<\/p>\n Likewise [greet] the church that is in their house. Salute my well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Romans 16:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28294","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28294","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28294"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28294\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28294"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28294"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28294"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"