Romans 16:13

16:13 This Rufus might be the individual mentioned as the son of Simon of Cyrene, who carried Christ’s cross (see Mark 15:21).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 16:13. Ἐκλεκτὸν, chosen) a remarkable title, 2 John, Rom 16:1; Rom 16:13 1Ti 5:21.

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

Rom_16:13. Rufus may be the son of Simon of Cyrene, Mar_15:21. Comp. in loc. The fact that in Mark, who probably wrote in Rome, the man is assumed to be well known, would agree with the eulogy here: τὸν ἐκλεκτὸν ἐν κυρίῳ, the elect one in the fellowship of the Lord, i.e. who is distinguished as a Christian.[44] For if these words denoted merely the Christian, who in fellowship with the Lord is chosen to blessedness (Reiche), they would notas is, nevertheless, the case with all the remaining predicatesexpress a special element of commendation.

καὶ ἐμοῦ] pregnant, delicate, and grateful hint of the peculiar love and care which Paul (where and how, is entirely unknown[45]) had enjoyed at her hands. Comp. Rom_16:2; 1Co_16:18; Phm_1:11; and see on 1Co_1:2.

[44] On ἐκλεκτός, exquisitus, in the sense of excellens (comp. 1Ti_5:21; 1Pe_2:4; 2Jn_1:13; Wis_3:14; Bar_3:30), because it is just the selected that is wont to be the eminently qualified, see Schleusner, Thes. II. p. 289. But Hofmann explains as if it ran τὸν ἐκλεκτόν μου: who is to me a choice Christian brother; he calls the ordinary interpretation unapostolic (wherefore?), and groundlessly appeals to τὴν ἀγαπητήν, ver. 12. In the case of the latter the loving subject is, according to a very common usage, self-evident.

[45] Hofmann entertains the conjecture, which is in no way capable of proof, that Rufus lived with his mother in Jerusalem when Paul himself sojourned there; and that then Paul dwelt in the house of the mother, and enjoyed her motherly care.If, again, the demonstration of love intended falls in a later period of the apostles life, his expression in our passage is the more courteous; hence it by no means requires the above precarious combination.

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 16:13 . Ῥοῦφον τὸν ἐκλεκτὸν ἐν Κυρίῳ : for the name see Mar 15:21 . If Mark wrote his gospel at Rome, as there is ground to believe, this may be the person to whom he refers. In the gospel he is assumed to be well known, and here he is described as “that choice Christian”. ἐκλεκτὸν cannot refer simply to the fact of his election to be a Christian, since in whatever sense this is true, it is true of all Christians alike; whereas here it evidently expresses some distinction of Rufus. He was a noble specimen of a Christian. καὶ τὴν μητέρα αὐτοῦ κ . ἐμοῦ : where she had “mothered” Paul we do not know. For the idea cf. Mar 10:30 .

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

Salute Rufus, chosen--"the chosen"

in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See Pe1 2:4; Jo2 1:13). We read in Mar 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother.

and--salute.

his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mat 12:49-50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mar 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (Pe1 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!

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 13. Rufus, chosen in the Lord] τον εκλεκον, one of great excellence in Christianity; a choice man, as we would say. So the word εκλεκτος often signifies. Ps 78:31: They smote τους εκλεκτους, the chosen men that were of Israel. So εκλεκτα μνημεια are choice sepulchres, Ge 23:6: εκλεκτα των δωρων choice gifts, De 12:11; and ανδρες εκλεκτοι, choice men, Jdg 20:16. By the same use of the word, the companions of Paul and Barnabas are termed chosen men, εκλεξαμενους ανδρας, persons in whom the Church of God could confide. See Whitby.

His mother and mine.] It is not likely that the mother of Rufus was the mother of Paul; but while she was the natural mother of the former, she acted as a mother to the latter. We say of a person of this character, that she is a motherly woman. Among the ancients, he or she who acted a kind, instructing, and indulgent part to another, was styled the father or mother of such a one. So Terence:-

Natura tu illi pater es, consiliis ego.

Adelphi, Act. i. scen. 2, ver. 47.

Thou art his father by nature, I by instruction.

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

(13) Rufus.—Simon of Cyrene is described in St. Mark’s Gospel (Mar_15:21) as “the father of Alexander and Rufus,” and as there is a substantial tradition, favoured by some internal indications, that this Gospel was written at Rome, it is not unlikely that the same Rufus may be meant.

Chosen in the Lord.—An eminent Christian.

His mother and mine.—His mother, who has also been like a mother to me.

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

13. Rufus] A Latin name. Possibly this was the Rufus of Mar_15:21, brother of Alexander and son of Simon the Cyrenian. Alexander and Rufus are apparently named by St Mark as well known in the Christian Church, and it is observable that his Gospel was probably written at Rome. But the name is a common one.

chosen in the Lord] Lit. the chosen one, &c. All true Christians might be so described, (Rom_8:33,) but this, as Meyer remarks, would not forbid a special and emphatic use of the word, in the case of a Christian remarkable for character or usefulness.

his mother and mine] Evidently, the mother of Rufus (possibly the wife of Simon the Cyrenian,) had endeared herself to St Paul by special Christian kindness; the sweeter to him as his own parents, probably, were long departed.

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.

Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes,.... The two first of these names are Greek, and the persons called by them, with Herodion before mentioned, are taken notice of in the Roman martyrology, as disciples of the apostle; Asyncritus is said to be bishop of Hyrcania, and Phlegon of Marathon, and both of the seventy disciples; See Gill on Luk 10:1; Hermas is said to be bishop of Philippi, or Aquileia, and brother of Pope Pius the First, and to be the author of the book called Pastor, or the Shepherd, cited by many of the ancients; but all is doubtful and uncertain. Patrobas is a Roman name, Martial makes mention of it (w); it seems to be composed of the Greek word or the Latin "pater", and the Syriac "Abba", and signifies the same as the other two. This man might be a Jew, whose name was Abba; we often read of R. Abba in the Jewish writings (x), and as the Jews were wont to have two names, the one Gentile, the other Jewish, Pater might be this man's Gentile name, and Abba his Jewish one, and both being put together, by contraction be called "Patrobas"; he is said to be of the seventy disciples, and to be bishop of Puteoli; See Gill on Luk 10:1. The last of them, Hermes, is a Greek name, the same with Mercurius, which the Lystrians called Paul by, in Act 14:12, who he was is not known; he is also mentioned among the seventy disciples, and said to be bishop of Dalmatia:

and the brethren which are with them; these seem to have lived together, with others who were their brethren, not in a natural but spiritual relation, and whom the apostle owned and loved as such.

(w) Epigr. l. 2. ep. 27. (x) Juchasin, fol. 70. 1, &c.

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

13 Salute Rufus chosen in the Lord, and his mother and mine.

Ver. 13. His mother and mine] His by nature, mine by affection. The apostles parted with parents and friends at home, found them abroad.

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.

Chosen in the Lord - “Elect” in the Lord; that is, a chosen follower of Christ.

And his mother and mine - “His mother in a literal sense, and mine in a figurative one.” An instance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family. Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by special attachments. See what the Lord Jesus declared in Mat 12:47-50, and his tender address to John when he was on the cross; Joh 19:26-27.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Salute Rufus; the same (it may be) of whom you may read, Mar 15:21.

Chosen in the Lord; a choice Christian, one eminent for gifts and graces. So, 2Jo 1:1, you read of an elect lady: he is supposed not to speak here of eternal election.

And his mother and mine; his mother by nature, mine by affection: she hath tendered me as a mother her son: see 1Ti 5:2.

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

13. Rufus—(See note on Mar_15:21.)

His mother—Naturally, and mine spiritually, or by maternal kindness.

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

Salute Rufus chosen in the Lord, and his mother and mine. Observe the graceful way in which St. Paul intimates his obligation to the mother of Rufus, who at some time (though when and where we know not) had been as a mother to himself. Similar delicate courtesy of language is especially observable in the Epistle to Philemon.

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

Salute Rufus - Perhaps the same that is mentioned, Mark xv, 21. And his mother and mine - This expression may only denote the tender care which Rufus's mother had taken of him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

alute Rufus the chosen in the Lord, and his mother and mine . [We know nothing certain of these. Paul had evidently spent time in the home of Rufus, and had received motherly care at that time, which he now gracefully acknowledges, reckoning that if the woman of the home was Rufus' mother by nature, she was also is by service and affection ( Mat_19:29 ). Possibly this Rufus may have been Simon's son ( Mar_15:21 ), and Paul may have lived with them while a youthful student in Jerusalem ( Act_22:3 ). The tradition that Mark wrote his Gospel while at Rome adds to the plausibility that both he and Paul refer to the same Rufus.]

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.

13. Salute Rufus. Some have supposed this to be the Rufus named in Mark 15:21. His father was of Cyrene. Paul had certainly met his mother elsewhere, for he not only greets her, but says she had been a mother to him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. Ῥοῦφον κ.τ.λ. The unique epithet (unless cf. 2Jn 1:1; 2Jn 1:13) suggests that there was some marked peculiarity attending his conversion, and the reference to his mother points to personal connection with S. Paul; perh. = Rufus of Mar 15:21 (Swete’s 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.

13.] Rufus may have been the son of Simon of Cyrene, mentioned Mar 15:21: but the name was very common.

ἐκλεκτόν—not to be softened, as De W., al., to merely ‘eximium,’ a sense unknown to our Apostle;—elect, i.e. one of the elect of the Lord.

καὶ ἐμοῦ the Apostle adds from affectionate regard towards the mother of Rufus: ‘my mother,’ in my reverence and affection for her. Jowett compares our Lord’s words to St. John, Joh 19:27.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. ʼΡοῦφον: one of the commonest of slave names. This Rufus is commonly identified with the one mentioned in Mar 15:21, where Simon of Cyrene is called the father of Alexander and Rufus. St. Mark probably wrote at Rome, and he seems to speak of Rufus as some one well known.

τὸν ἐκλεκτὸν ἐν Κυρίῳ. ‘Elect’ is probably not here used in the technical sense ‘chosen of God,’—this would not be a feature to distinguish Rufus from any other Christian,—but it probably means ‘eminent,’ ‘distinguished for his special excellence,’ and the addition of ἐν Κυρίῳ means ‘eminent as a Christian’ (2Jn 1:1; 1Pe 2:6). So in English phraseology the words ‘a chosen vessel’ are used of all Christians generally, or to distinguish some one of marked excellence from his fellows.

καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ. St. Paul means that she had showed him on some occasion all the care of a mother, and that therefore he felt for her all the affection of a son.

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

Rufus. Meaning red. Possibly the son of Simon of Cyrene, Mr 14:21. Mark probably wrote in Rome.

And mine. Delicately intimating her maternal care for him.

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

Vv. 13. “Salute Rufus, chosen in the Lord, and his mother and mine.”

The term chosen cannot be taken here in the sense in which it applies to all Christians: it must denote something special. Hofmann, judging from what follows, understands: “The man whom I have specially chosen as my brother in the Lord.” But in this sense the pronoun μου (my) could not be wanting. As what is the better is willingly chosen, the word ἐκλεκτός, chosen, takes the sense of distinguished, excellent. This is certainly the meaning of the epithet here, as in 2Jn 1:1; 2Jn 1:13. The following words: “his mother and mine,” prove that Paul was united to this family by the closest ties—that he had even lived in it. And if we remember that Mark, writing his Gospel at Rome, was pleased to designate Simon of Cyrene, who carried the cross of Jesus, as “the father of Alexander and Rufus,” we shall be naturally led to hold that this family had removed from Jerusalem to Rome, where Rufus occupied a distinguished place in the church. It was therefore during the years of his youth, when he was studying at Jerusalem, that Paul had lived in the bosom of this family, and had enjoyed the motherly care of Simon’s wife.

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.

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.