them to live in widowhood, he forbade them to be chosen under sixty years of age, (1 Timothy
5:9,11,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea,
liable to prove ruinous. This most sacred function, and very useful to the Church, when the state
of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its
beginning, and contrary to the word of God, has yet so fallen away from what it was at its
commencement, that there is no difference between some of the sanctuaries of chastity and a
common brothel.
3.Salute Prisca^470 and Aquila The testimonies which he brings here in favor of some individuals,
were partly intended for this end, that by honoring those who were faithful and worthy, faithfulness
itself might be honored, and that they who could and would do more good than others, might have
authority; and partly that they themselves might study to act in a manner corresponding to their
past life, and not fail in their religious course, nor ever grow languid in their pious ardor.
It is a singular honor which he ascribes here to Prisca and Aquila, especially with regard to a
woman. The modesty of the holy man does on this account more clearly shine forth; for he disdained
not to have a woman as his associate in the work of the Lord; nor was he ashamed to confess this.
She was the wife of Aquila, and Luke calls her Priscilla. (Acts 18:2.)^471
4.To whom not only I, etc. As Prisca and Aquila had not spared their life for preserving the life
of Paul, he testifies that he himself was individually thankful to them: he however adds, that thanks
were given them by all the Churches of Christ; and he added this that he might, by such an example,
influence the Romans. And deservedly dear and precious to all the Gentiles was the life of such a
man, as it was an incomparable treasure: it was therefore no wonder that all the Churches of the
Gentiles thought themselves to be under obligations to his preservers.^472
What he adds respecting the Church in their house is worthy of being observed; for he could
not have more splendidly adorned their household than by giving it the title of a Church. The word
congregation, which Erasmus has adopted, I do not approve; for it is plainly evident, that Paul, by
way of honor, had used the sacred name of Church.^473
- 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,
(^470) So reads Griesbach; it is the same with Priscilla. See Acts 18:2,26, and 2 Timothy 4:19, where she is also called Prisca.
Names in former times, as well as now, were sometimes used in a abbreviated form. — Ed.
(^471) Whether Aquila was a laymen or not, the Apostle connects his wife with him in the work of cooperation with him in his
ministerial work; and we see by Acts 18:26, that they both taught Apollos. It is somewhat singular, that the wife, not only here
but in several other instances, though not in all, is mentioned before the husband. — Ed.
(^472) The occasion is not mentioned. It was probably at Corinth, according to the account given in Acts 18.
(^473) Some of the Fathers considered that the family, being all religious, was the Church; but this is wholly inconsistent with the
mode of expression that is used, and with the state of things at that time. They had no churches or temples to meet in; private
houses were their churches. Superstitious ideas as to places of worship no doubt led men to seek such following, if he meant
only the family, — “Aquila and Priscilla salute you much in the Lord, with ( — together with) the Church that is in their
house,” 1 Corinthians 16:19. — Ed.