Romans 16:1-16 - Personal Interest In Fellow-Christians
Here is a window into Paul's heart. He was apparently disowned by his own kindred, yet, as the Lord had promised, He had mothers, sisters, and brothers a hundred-fold. What a contrast there is between the spirit of this chapter and that of the mere disputant or theologian, the stoic or monk. We see also the courtesy, purity, thoughtfulness, and tenderness of Christian relationships.
Women are here-Phoebe, Priscilla, Mary, Junia, Persis, Julia, and others. The Apostle realized the immense help that holy women could furnish in the ministry of the gospel. Men are here-old and young, fathers, brothers, and sons. Lovely titles are given with a lavish, though a discriminating hand-succorer, helpers, beloved, approved in Christ, saints. How especially beautiful the appellation, the beloved Persis, who labored much in the Lord! The kiss was the common mode of greeting, but there was to be a new sanctity in it, as though Christ were between. This church in Rome was a model for other churches. Would that we could realize the same spiritual unity that presided over the gatherings of these early saints! [source]
Chapter Summary: Romans 16
1Paul wills the brothers to greet many; 17and advises them to take heed of those which cause dissension and offenses; 21and after various salutations ends with praise and thanks to God
Greek Commentary for Romans 16:13
Rufus [ουπον] A very common slave name, possibly the Rufus of Mark 15:21. The word means “red.” [source]
The chosen [τον εκλεκτον] Not “the elect,” but “the select.” And mine (και εμου kai emou). Paul‘s appreciation of her maternal care once, not his real mother. [source]
And mine [και εμου] Paul‘s appreciation of her maternal care once, not his real mother. [source]
Rufus [] Meaning red. Possibly the son of Simon of Cyrene, Mark 15:21. Mark probably wrote in Rome. [source]
And mine [] Delicately intimating her maternal care for him. [source]
Reverse Greek Commentary Search for Romans 16:13
Mark 15:21Coming out of the country [ερχομενον απ αγρου] Hence Simon met the procession. Mark adds that he was “the father of Alexander and Rufus.” Paul mentions a Rufus in Romans 16:13, but it was a common name and proves nothing. See note on Matthew 27:32 for discussion of cross-bearing by criminals. Luke adds “after Jesus” But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way. [source]
Philemon 1:11Unprofitable [ἄχρηστον] A play on the word Onesimus profitable. Compare unprofitable ( ἀχρεῖος ) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel destroy: Helene helenaus helandras heleptolisHelen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship's-hell, man's-hell, city's-hell.” So on Prometheus (forethought ): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus i.e., of forethought ” (“Prometheus Bound,” 85,86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18.Now profitable“Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor's Bible”).And to meThe words are ingeniously thrown in as an afterthought. Compare Philemon 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. [source]
What do the individual words in Romans 16:13 mean?
GreetRufusthechosenin [the]Lordandthemotherof himof me
Greek Commentary for Romans 16:13
A very common slave name, possibly the Rufus of Mark 15:21. The word means “red.” [source]
Not “the elect,” but “the select.” And mine (και εμου kai emou). Paul‘s appreciation of her maternal care once, not his real mother. [source]
Paul‘s appreciation of her maternal care once, not his real mother. [source]
Meaning red. Possibly the son of Simon of Cyrene, Mark 15:21. Mark probably wrote in Rome. [source]
Delicately intimating her maternal care for him. [source]
Reverse Greek Commentary Search for Romans 16:13
Hence Simon met the procession. Mark adds that he was “the father of Alexander and Rufus.” Paul mentions a Rufus in Romans 16:13, but it was a common name and proves nothing. See note on Matthew 27:32 for discussion of cross-bearing by criminals. Luke adds “after Jesus” But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way. [source]
A play on the word Onesimus profitable. Compare unprofitable ( ἀχρεῖος ) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel destroy: Helene helenaus helandras heleptolisHelen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship's-hell, man's-hell, city's-hell.” So on Prometheus (forethought ): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus i.e., of forethought ” (“Prometheus Bound,” 85,86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18.Now profitable“Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor's Bible”).And to meThe words are ingeniously thrown in as an afterthought. Compare Philemon 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. [source]