Salute Rufus, elect in the Lord, and his mother and mine.

“"Salute Rufus, chosen in the Lord, and his mother and mine." Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agreeth with the fruit; for he would not have simply said, "his mother and mine," unless he had been bearing testimony to the woman for great virtue.”

“After the Apostle set forth to the faithful Romans, to whom he was writing, certain personal matters pertaining to himself, here he sets down certain personal matters pertaining to others. And concerning this he does three things. First, he admonishes them what they ought to do toward others; second, he shows what others do toward them, at the words he salutes you, etc.; third, he ends the epistle with a giving of thanks, at the words now to him who is able, etc. Concerning the first he does two things. First he shows whom they ought to greet; second he shows whom they ought to avoid, at the words now I beseech you, brethren. Concerning the first, he commands that certain persons be greeted specifically; second, he sets down in general the manner of greeting, at the words greet one another, etc. Third, he greets them in common on behalf of the faithful, at the words they salute you, etc. Concerning the first, he speaks of a certain Corinthian woman who was going to Rome, whom he commends to them, describing her, first, by name, saying, now I commend to you Phoebe, who, although she was devoted to God, nevertheless was not of such authority that she did not need letters of commendation, just as he himself says of himself in 2 Corinthians 3:1: or do we need, as some do, letters of commendation? Second, he describes her by the religion of faith, saying our sister. For all faithful women are called sisters, just as all men are called brothers. Matthew 23:8: you are all brethren. Third, by the office of piety, when he says who is in the ministry of the Church which is at Cenchreae, the port of the Corinthians, where some Christians were gathered, whom the aforesaid woman served — just as also of Christ himself it is said in Luke 8:3 that certain women ministered to him from their means. And concerning the widow to be chosen it is said in 1 Timothy 5:10: if she has received guests, if she has washed the feet of the saints. Then he states two things in which he wishes her to be held as commended, of which the first is that she be honorably received. And this is what he says: that you receive her in the Lord, that is, for the love of God. Worthily of the saints, that is, according to what is worthy for saints to be received, according to Matthew 10:11: he who receives a just man in the name of a just man shall receive the reward of a just man. Certain books have, worthily enough, that is, fittingly; however this reading does not agree with the Greek. The second is that they help her diligently. Hence he adds that you assist her, namely by bringing counsel and aid in whatever business she may need of you. For perhaps she had some business to transact in Caesar's court. But against this seems to be what is said in 1 Thessalonians 4:11: attend to your own business — as if to say: do not meddle in the affairs of others. But it must be said that assisting in the affairs of others happens in two ways. In one way, in a worldly manner, that is, for the favor of men or for gain, and this does not befit the servants of God. 2 Timothy 2:4: no man serving as a soldier for God entangles himself in secular business. In another way, someone assists in the affairs of others out of piety, as in aid of the needy and the wretched, and this is a religious act, according to James 1:27: pure and undefiled religion before God and the Father is this: to visit orphans and widows in their tribulation. And it is in this way that the Apostle speaks here. Finally, the Apostle shows her merit, why this is owed to her, saying for she also has assisted many, and myself as well. Isaiah 3:10: say to the just man that it is well, for the reward of his hands shall be given to him. Matthew 5:7: blessed are the merciful, for they shall obtain mercy. Then he commands that certain other persons joined to himself be greeted, saying, greet Prisca and Aquila — who was the husband of Prisca, but he places the woman first, perhaps on account of a greater devotion of faith — my helpers in Christ Jesus, that is, in the preaching of the faith of Christ. For he lodged with them at Corinth, as is found in Acts 18:2 and following. Who for my life laid down their own necks, that is, exposed themselves to the danger of death for the preserving of my life, which is a sign of the greatest charity. John 15:13: greater love than this has no one, that a man lay down his life for his friends. Now this seems to have happened at Corinth, where Paul suffered persecution, as is found in Acts 18:6. Or perhaps it must better be said that they exposed themselves to danger for the Apostle. For that which is read in Acts 18:2 took place when Prisca and Aquila, departing from Rome, came to Corinth, as is said in the same place. But the Apostle was writing this when he still supposed them to be at Rome. Now the life of the Apostle was necessary not so much for himself as for others, according to Philippians 1:24: but to remain in the flesh is necessary for your sake. And therefore he adds, to whom not only I give thanks, but also all the churches of the Gentiles — of whom I am the apostle and teacher, 1 Timothy 2:7: teacher of the Gentiles in faith and truth. And also, greet their household church. For they had many of the faithful gathered together in their house. Then he wishes another to be greeted, joined to him in love, saying, greet Epaenetus, beloved to me, who is the first-fruits of Asia in Christ. For he was the first in all of Asia to be converted to the faith of Christ, which was for him a matter of great dignity, Hebrews 12:22-23: you have come to the church of the firstborn, who are enrolled in heaven. But he was then at Rome. Then he says, greet Mary, who has labored much among you, to this end, that she might call them back to concord; and when she was not able to do this, she made it known to the Apostle. Wisdom 3:15: glorious is the fruit of good labors. Then he says, greet Andronicus and Junia, whom, first, he describes by lineage, when he says my kinsmen. In which he shows that they were Jews, concerning whom above, chapter 9:3: who are my kinsmen according to the flesh. Second, by the suffering undergone for Christ, saying and my fellow captives. For they had at some time been imprisoned along with the Apostle of Christ. 2 Corinthians 11:23: in prisons more abundantly. Third, by authority, when he says who are of note among the apostles, that is, noble among the preachers, according to Proverbs, the last chapter: her husband is noble in the gates. Fourth, by time, when he says and were in Christ Jesus before me. For they had been converted before the Apostle himself, and on this account greater reverence was owed to them. 1 Timothy 5:1: rebuke not an elder, but entreat him as a father. Then he says, greet Ampliatus, my beloved in the Lord, namely with the love of charity, which is in Christ. Philippians 1:8: God is my witness, how I long for you all in the bowels of Christ. Then he says, greet Urbanus, our helper in Christ, namely in the preaching of the faith, Proverbs 18:19: a brother who is helped by a brother, etc. And Stachys, my beloved, whom he joins together, because perhaps they dwelt together, or were joined by some other bond of relationship. Then he says, greet Apelles, approved in Christ, that is, tested in Christ, perhaps through some tribulations. Job 23:10: he has tried me as gold that passes through fire. Then he says, greet all who are of the household, that is, of the family of Aristobulus, in whose house many of the faithful were gathered together; he does not greet Aristobulus himself, because perhaps for some reason he was absent. Then he says, greet Herodion, my kinsman, who from this very fact is said to have been a Jew. Then he says, greet all who are of the household of Narcissus, who is said to have been a priest and to have traveled through desert places in order to strengthen the faithful of Christ. Hence, because the Apostle knew that he was at that time absent, he does not command that he himself be greeted, but his household. There were, however, in his household some unbelievers, and therefore, for the sake of distinction, he adds who are in the Lord, because he commands only the faithful to be greeted. 2 John 10: if anyone comes to you and does not bring this doctrine, do not receive him into your house, nor say to him, greetings. Then he says, greet Tryphaena and Tryphosa, who have labored in the Lord, that is, in the ministry of the saints, which the Lord reckons as done to himself, according to Matthew 25:40: what you have done to one of the least of mine, you have done to me. Then he says, greet Persis, my dearest, whom the Apostle especially loved on account of her devotion. Hence he adds who has labored much in the Lord, namely by exhorting others and ministering to the saints, and also in poverty and other spiritual labors. 2 Corinthians 11:27: in labors, in fastings, in watchings, etc. Then he says, greet Rufus, chosen in the Lord, that is, in the grace of Christ, Ephesians 1:4: he chose us in him before the foundation of the world — and his mother, namely according to the flesh, and mine, because she was his mother by kindness. For she had at some time served the Apostle, although she was not then at Rome. 1 Timothy 5:2: older women as mothers, younger women as sisters, in all chastity. Then he says, greet Asyncritus, Hermes, Patrobas, Hermas, and the brethren who are with them, whom he greets together, because they lived together in harmony. Psalm 67:6: who makes those of one manner to dwell in a house. Then he says, greet Philologus and Julia, Nereus and his sister Olympias, and all the saints who are with them, that is, sanctified in the faith of Christ. 1 Corinthians 6:11: you have been washed and you have been sanctified. Then he shows the manner in which they should generally greet one another, saying, greet one another with a holy kiss, which is said in distinction from the lustful kiss, of which it is said in Proverbs 7:13: having caught hold of him, she kisses the young man. And also in distinction from the deceitful kiss, of which it is said in Proverbs 27:6: better are the wounds of one who loves, than the deceitful kisses of an enemy. Now a holy kiss is one that is given as a sign of the Holy Trinity. Song of Songs 1:1: let him kiss me with the kiss of his mouth. From this, moreover, a custom grew up in the Church that the faithful should give one another kisses of peace during the solemnities of the Mass. Then he greets them on behalf of the other churches, saying, all the churches of Christ salute you, that is, those gathered in the name and faith of Christ, because they all desire your welfare and pray for you. James, the last chapter: pray for one another, that you may be saved.”

“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.”

“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. Psa 78:31 : They smote τους εκλεκτους, the chosen men that were of Israel. So εκλεκτα μνημεια are choice sepulchres, Gen 23:6 : εκλεκτα των δωρων choice gifts, Deu 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.”

“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!”