The Greek name “Epaenetus” [Ἐπαίνετος] means “praiseworthy” (the Greek equivalent of the Hebraic “Judah”). This name has been found on three Roman inscriptions of the relevant time period, all indicative of eastern origins; one belongs to a freedman. The comparable names Epaenus and Epaenis are included among slaves.1
Technically Paul does not identify Epaenetus as “the first convert,” rather “a firstfruit” [ἀπαρχὴ]. This term occurs eight times in the Greek NT, three in Romans (8:23; 11:16; 16:5), three in 1 Corinthians (15:20, 23; 16:15), and twice outside of Paul (Jas. 1:18; Rev. 14:4). The nearest parallel to this verse is 1 Corinthians 16:15, where the household of Stephanas is noted as “a firstfruit of Achaia” [ἀπαρχὴ τῆς Ἀχαΐας], not necessarily the very first to have been baptized but among the earliest conversions (cf. Acts 18:7-8; 1 Cor. 1:14-16). Accordingly, Epaenetus is “a firstfruit” (among the first) “of Asia” (the Roman province of western Asia Minor) “for” [εἰς]2 “Christ.”
The reading Ἀχαΐας (“Achaia”) here in the Byzantine Majority Text and Textus Receptus is supported by a couple of early Syriac versions but is probably a transcriptional error or interpolation from 15:26 and/or 1 Cor. 16:15. The weight of textual and patristic evidence supports Ἀσίας (“Asia”). Paul had already identified the household of Stephanas as “a firstfruit [ἀπαρχή] of Achaia,” specifically naming Stephanas, Fortunatus, and Achaicus but not Epaenetus (1 Cor. 16:15-17).3
Having been greeted immediately after Prisca and Aquila and the church in their house, Epaenetus is regarded by Paul as “my beloved” [τὸν ἀγαπητόν μου], an endearing expression of mutual affection and indicative of a close relationship.4 This very personal descriptor, an epithet of Jesus,5 is comparable here to “my dear friend,”6 also applied to Stachys (v. 9), and with slight variations to Ampliatus (v. 8) and to Persis (v. 12). In the Roman world of Paul, friendship (amicitia) was intertwined with goodwill, reciprocal acts of kindness, and hospitality.7
Although the apostle had recently spent three years in Asia (Acts 20:31), it is unlikely that Epaenetus was one of his converts. The Holy Spirit initially forbade Paul and his traveling companions from entering Asia (Acts 16:6). Instead, Prisca and Aquila started the Lord’s work in the province’s capital city of Ephesus, so Epaenetus would then have been included among the earliest “brethren” [οἱ ἀδελφοί] (Acts 18:27)8 and thus a member of the church meeting in their house (1 Cor. 16:19). It is not improbable that Epaenetus had moved to Rome with Prisca and Aquila as part of their household, their business, and/or their ministry team.
“Greet Mary, who has worked hard for you” (Romans 16:6).
It is unclear whether the name “Mary” in the Greek text has been transliterated from the Latin Maria (of Gentile origin) or the Grecized Μαριάμ from the Hebrew Miryām (of Jewish origin).9 Etymological uncertainties aside, contextually this Mary is not included among those directly spotlighted as Paul’s ethnic “kinspeople” [συγγενεῖς] (vv. 7, 11, 21). There seems to be a stronger case, then, for the Latin Maria, which, as a hereditary family name, was prevalent in ancient Rome and indicative of a freedwoman.10
In the Roman context, as with all the other greeted names in this chapter, a Jewish name worn by a Gentile is less likely than a Gentile name worn by anyone, irrespective of ethnicity. The Latin Maria is the feminine form of Marius, a Roman family name (nomen gentilicium) worn by members of the gens Maria, a lineage of commoners. The name might be derived from “Mars” (Roman god of war) or the Latin term mare (“sea”) and its plural form maria.
That she “has worked hard,” lit. “labored much” [πολλὰ ἐκοπίασεν], intensifies the already intense verbal κοπιάω, denoting laborious toil to the point of fatigue.11 Paul applies the descriptive term to only four persons in this chapter, all of whom are women (vv. 6, 12). The “you” (plural) [ὑμᾶς]12 is in reference to the entire readership, so Mary has crossed congregational boundaries in her tiresome labors. In contrast to the first-person pronominal allusions in the surrounding verses, the beneficiaries of Mary’s efforts are referenced in the second person, suggesting that Paul knew of her and her activities only indirectly, perhaps through Prisca and Aquila (cf. vv. 3-4).13 Evidently, “there is something finer in Paul’s appreciation of services rendered to others than if they had been rendered to himself.”14
Conclusion
From Epaenetus we observe the spiritual growth of a new convert in a hostile environment, having transitioned to another mission field, recognized as a loyal friend having endeared himself to one of the church’s most prominent leaders. Our sister Mary exemplifies the admirable quality of selfless and dedicated hard work in the service of the Lord, shining the light of Christ and blessing the lives of so many in her community.
--Kevin L. Moore
Endnotes:
1 See P. Lampe, From Paul to Valentinus 169-70, 180; “Epaenetus” in Anchor Bible Dictionary 2:532.
2 While the basic sense of the preposition εἰς is “movement into a location,” it seems to be less specific here in the sense of “towards, in reference to, for” (J. D. G. Dunn, Theology of Paul the Apostle 405); cf. also 2 Cor. 1:21; 11:3; Gal. 3:24; Philem. 6.
3 That Epaenetus could have been a member of Stephanas’s household is not impossible, but neither is it provable or even necessary to surmise.
4 While the term ἀγαπητός is also used broadly in relation to God’s family (Rom. 1:7; 11:28; 12:19; Eph. 5:1; 1 Tim. 6:2) and of certain individuals warmly regarded in the brotherhood (Eph. 6:21; Col. 4:7,14), for Paul it was mostly personal and relational (cf. 1 Cor. 4:14, 17; 10:14; 15:58; 2 Cor. 7:1; 12:19; Phil. 2:12; 4:1; Col. 1:7; 4:9; 1 Thess. 2:8; 2 Tim. 1:2; Philem. 1, 16).
5 Matt. 3:17; 12:18; 17:5; Mark 1:11; 9:7; Luke 3:22; cf. Mark 12:6; Luke 20:13.
6 CSB, CEB, CEV, ERV, GNT, GW, ISV, NCV, NET, NIRV, NIV, NLT. However, D. J. Moo warns against overinterpreting the expression and suggests it may simply mean “fellow believer” (Romans 920).
7 See esp. K. Verboven, “Friendship Among the Romans,” in The Oxford Handbook of Social Relations 404-21; cf. also M. Dillon and L. Garland, Ancient Rome: Social and Historical Documents 87; M. Gezler, The Roman Nobility 65-68; R. P. Saller, Personal Patronage under the Early Empire 13-21.
8 Troas cannot be ruled out (Acts 16:8-10), but information is insufficient to make a plausible case.
9 The nominative Μαρίαμ (BMT/TR) in this verse instead of the accusative Μαρίαν (NA28/UBS5) is grammatically displaced. All the other names in the chapter to whom greetings are sent are written in the accusative case. Elsewhere in the NT, the name translated “Mary” varies in the nominative case between Μαρία (Matt. 27:56, 61b; 28:1b; Mark 15:40, 47; Luke 8:2; 24:10; etc.) and Μαριάμ (Matt. 13:55; 27:61a; 28:1a; Luke 1:27-39; 2:5, 16; etc.). The sister of Moses and Aaron in the Hebrew OT was called Miriam (Ex. 15:20-21; Num. 12:1-4), but the origin and meaning of her name is uncertain. If Egyptian, it could mean “beloved.” If strictly Hebrew, it could mean “bitter” or “rebellion,” perhaps relevant to the circumstances of the Hebrew people in Egypt at the time.
10 See P. Lampe, From Paul to Valentinus 74 n.25, 175-76; “Roman Christians” 225; “Mary” in Anchor Bible Dictionary 4:582-583; W. Sanday and A. C. Headlam, Romans 422.
11 Acts 20:35; 1 Cor. 4:12; 15:10; 16:16; Gal. 4:11; Eph. 4:28; Phil. 2:16; Col. 1:29; 1 Thess. 5:12; 1 Tim. 4:10; 5:17; 2 Tim. 2:6.
12 The reading “you” [ὑμᾶς] has better and broader textual support (also 15:7) than “us” [ἡμᾶς].
13 D. J. Moo, Romans 921 n.27; P. Lampe, “Roman Christians” 220.
14 J. Denney, “Romans” 719.
Related Posts: Greetings to Prisca & Aquila (Rom 16:3-5a)
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