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Erastus of Corinth (Greek:Ἔραστος,Erastos), also known asErastus of Paneas, held the political office ofsteward (Greek:οἰκονόμος,oikonomos), inCorinth, according to theEpistle to the Romans16:23 of theNew Testament. The office is defined as "the manager of household or of household affairs" or, in this context, "treasurer".[1] TheKing James Version uses the translation "chamberlain", while theNew International Version uses "director of public works". A person named Erastus mentioned in2 Timothy 4:20 andActs 19:22 is often taken to be the same person.
According to the tradition of theEastern Orthodox Church, Erastus is numbered among theSeventy Disciples. He served as adeacon and steward of theChurch at Jerusalem and later ofPaneas in Palestine. The Church remembers St. Erastus on January 4 among the Seventy, on July 26 and on November 10.
However, researchers have also questioned whether it is even possible to conclude from the mention in the New Testament that Erastus was a Christian. According to this theory, he could also have been a wealthy patron of the church without being a believer himself.[2]
And having sent intoMacedonia two of his helpers, Timothy andErastus, he himself stayed in Asia for a while.
Gaius, who is host to me and to the whole church, greets you.Erastus, the city treasurer, and our brotherQuartus, greet you.
Erastus remained at Corinth, and I leftTrophimus, who was ill, at Miletus.
— 2 Timothy 4:20 ESV
In 1928/1929 and 1947,[3] parts of an inscription mentioning an Erastus were found near a paved area northeast of the theater of Corinth. Its dating is disputed, but it is possible that the inscription dates from the middle of the 1st century.[4] The text reads "Erastus in return for hisaedileship paved it at his own expense." (Latin:ERASTVS. PRO. AED. S. P. STRAVIT[5] abbreviated forERASTUS PRO AEDILITATE SUA PECUNIA STRAVIT.) Following its excavator,T. Leslie Shear,[6] some New Testament scholars have identified this aedile Erastus with the Erastus mentioned in the Epistle to the Romans, but this is disputed by others. This debate has implications relating to the social status of the members of the Pauline churches.[7][8]
Kontakion (Tone 2)
Source: St.Nikolai Velimirovic,ThePrologue of Ohrid
Thus the Erastus inscription soon became a linchpin in 20th century reconstructions of the social status of Pauline Christianity. Unfortunately, the inscription was incorrectly published and the identification of the two Erastus references is wrong.- Abstract Only.
