(Rom. 16:1-16.)

The salutations of Romans 16 are much like little glimpses given us beforehand of the review of each Christian's life at the judgment-seat of Christ. It is a sample page-an advance or specimen sheet, as it were-of those records kept on high to be examined in detail at the coming of the Lord, when every man shall have, in his measure and according to his just deserts, "praise of God" (i Cor. 4:5; Rev. 22:12).

Of the 27 names in the passage before us, six at least are those of women. Some of them are found nowhere else in Scripture, while others, like Aquila and Priscilla, are met with in other portions of the sacred Word. Some stand alone, others are placed in pairs, while still others appear in groups. As Christians, we have responsibilities which are wholly individual; in them we stand entirely alone. In others, as in the case of husband and wife, or a pair of evangelists sent out by the Lord, the responsibilities are shared between the yoke fellows; and in other cases the responsibility is collective, as in the assembly-its government, discipline, and general spiritual tone and testimony.

Of some we have only the bare mention of the name; of others it is stated what they did; and still others what they were. It is not at all likely that they stand in the order of merit, or importance, or excellency:the list is more after the order, in spirit if not in form, of a circle, that none might have the precedence over the others. The apostle himself exhorts to "judge nothing before the time," for it is not here and now that it is determined who shall be "more honorable than his brethren."

Phoebe (radiant) a woman, heads the list. How significant! Woman is not debarred from service to the Lord, nor is her sphere, though different, inferior to the man's, if more retired.

She was servant to the church at Cenchrea, not in any official capacity, we judge, but in any way that might be useful to the saints-a service open at all times to any godly woman in the Church. Commended by the apostle, she was commended of the Lord. The "business" mentioned was in all probability "secular," as we would say. She had been a "succor or of many,"in temporal things, and therefore had good claim upon the assistance of the saints at Rome.

"And of myself also," the apostle adds:he will not forget the particular in his mention of the general. And in the coming day each individual servant may doubtless bear testimony of benefits received in the way of material aid from the Phoebes in the Church from apostolic times to the end. May Christian women everywhere covet the commendation and emulate the example of this Phebe, radiant in the glow of devoted energies and zeal for the welfare of God's work and workmen.

Priscilla and Aquila come next on the list. Their names are never found separated in Scripture, but always in conjunction:lovely and pleasant in their lives, they are not in God's word divided. Six times they are mentioned in the Word (Acts 18:2, 18, 26; i Cor. 16:19; 2 Tim. 4:19, and here) and in four cases out of the six, Priscilla comes first-a hint, perhaps, that she was the more energetic of the two. Her name in Acts and Corinthians has the diminutive form (Priscilla) denoting endearment, while here (according to the New Translation) and in Timothy, it is the more formal Prisca. These are not distinctions without a difference. There are times when formalities among saints may be set aside, while on other occasions it is incumbent upon them to scrupulously "observe the proprieties:" there is "a time to embrace, and a time to refrain from embracing." And in our intercourse with God it is not meet that we should address Him in the haphazard way of the many, in terms wholly lacking in discrimination; but, according to our intelligence, in the manner that most suits the circumstances and occasion.

Her name means "ancient," thus reminding us of those "holy women in the old time" mentioned so approvingly by the Spirit (i Pet. 3:5). They were Paul's "helpers in Christ Jesus." And not only were they his helpers, but in a way his saviors; for they, for the apostle's life, laid down their own necks, putting their lives in jeopardy to save God's servant to the Church. Their devotion is thus recorded. Not only did the apostle himself give thanks for their willingness to sacrifice themselves for his sake, but " also all the churches of the Gen–tiles." He perhaps specifies the Gentiles here because Aquila was a Jew; and though, after the flesh, Jew was opposed to Gentile, in the Spirit these natural prejudices and rivalries have no place. These incidental touches of what is distinctively Christian-the "partition wall " broken down and believers all one in Christ Jesus-are beautiful to see.

The Asian churches saluted the Gentile Corinthians; Aquila and Priscilla saluted them "much in the Lord" (i Cor. 16:19). Jesus was to them indeed Lord. True yoke fellows and "heirs together of the grace of life," in the holy bonds of loving matrimony they served the Lord on whom they had by grace believed. They did not selfishly enjoy their home life, but in two places at least threw open their house to the assembly of God's saints. Nor did they nestle in some cosy place to settle themselves in this doomed and needy world, for we find them first at Corinth, whither they had come from Rome, then at Ephesus, later. at Philippi, and here finally at Rome again-strangers and pilgrims in the world indeed.

Epaenetus' name has two marks of distinction:Paul's well-beloved, and the first-fruits of Achaia unto Christ. None seem so dear to the devoted missionary's heart as the first-fruits, the souls first given him as seals of his ministry in the field to which he has been sent. All in Christ are loved, but some for special reasons and without partiality are "well-beloved." "Praised" is the meaning of Epaenetus:and it is to the praise of any soul that they were the first to receive the truth in a community, stepping out boldly for the Lord when (as often happens) persecution was hottest, while others, more cautious and calculating, were still halting "between two opinions."

Mary's distinction is that she bestowed "much labor" on the Roman believers (the New Translation reads "you" instead of "us", as in A. V.). Hers is the only distinctively Jewish name in the catalogue, which makes the "you" the more remarkable ; though a Jewess, with every reason naturally to dislike the Roman oppressors of her people, she not only rose above all national prejudices, but bestowed "much labor" upon the representatives of the people that had but recently taken from her land its liberties.

Andronicus and Junia is the second pair of names listed. They are designated Paul's kinsmen ("countrymen" by extension-Strong). Christianity in nowise annuls natural relationships or obliterates racial distinctions; it regulates them rather, recognizing the obligations and privileges attaching to each-" We who are Jews by nature," etc.

This couple were likewise Paul's "fellow-prisoners" and "of note among the apostles" ("apostle" used here in 'a secondary or wider sense than the Twelve, as in Acts 14:4, 14; 2 Cor. 8:23, Greek; i Thess. 2:6). For the gospel's sake they had, in companionship with Paul, suffered imprisonment:the path of service was to them no sinecure ; they did not, like many of their pretended "successors," luxuriate in some "chapel of ease;" the world was their parish, and in the discharge of their ministry they suffered as evil doers even unto bonds. By their graces and gifts and self-sacrificing service they were marked out even from the generality of the apostles, special messengers, chosen and sent forth .of God. "In Christ" before Paul, while the Church was set in its swaddling-clothes, they would be persons of experience, and therefore worthy (as the apostle would remind the Romans)" of that veneration due those who have long walked "in the way of righteousness."

"Man of victory" is the meaning of Andronicus:and surely after so many years of conflict and faithful service it could be said of him that he had "fought the good fight" and "kept the faith" victoriously.

Amplias, the next name, is a contraction of Ampliatus (enlargement); but though bearing a contracted name he was not straitened in himself, for grace must surely have enlarged his heart to find notice here from Paul and to be termed his "beloved in the Lord."

" Urbane (of the city), our helper in Christ." He could help, if not capable of taking the initiative. Some, who love preeminence, refuse to work at all if they do not lead; they must be at the forefront or nowhere. Happy is the man who like Urbane is willing to be a help in the harvest-field, filling that place given him by the all-wise " Lord of the harvest." "Helps," in i Cor. 12:28, are placed before "governments":but some would govern before they have ever learned to serve. In the kingdom of God those only are set to rule who have proved themselves capable after a course of diligent service.

Stachys (ear of grain) is linked with Urbane. Town and country seem suggested by this pair of names. Service for Christ and testimony to His name is not confined to the streets of the bustling city:it reaches to the " lanes, highways, and hedges " of the quiet countryside.

Stachys was beloved of Paul, a distinction worthy of note, surely. It was John's peculiar pleasure to speak of himself as "that disciple whom Jesus loved." And what was it but the love of the Spirit of Christ in Paul that went out to this fruit of that "corn of wheat" which fell into the ground that He might not abide alone ?

"Apelles, approved in Christ." Happy is that servant who stands approved in the day of trial ! Not he who commends himself is approved, but whom the Lord commendeth. Like Paul, Apelles kept his body under, lest after having made profession of faith he should find himself a castaway -the negative of "approved."

The name of " Aristobulus" (best counselor) is remembered, though he himself be absent. It is not every one that can give good counsel; some seem peculiarly fitted to give "the word of wisdom," and the memory of such is ever blessed. Though gone they are not forgotten! The remembrance of their wise and loving counsel abides as the fragrance of the odorous cedar "after many days."

" Herodion " finds favor and apostolic notice in spite of the handicap of an abhorred name. Grace is superior to all the obstacles of accident or nature, "for where sin abounded grace did much more abound." And Paul was not ashamed to own the kinship of a name odious to every Jew, and not in great esteem by Gentiles.

Narcissus also has a place given him on the roll, though he himself was probably absent from Rome at the time, if not gone before to glory. It is an example of the odor of a good name abiding after the flower itself (narcissus, a flower) has been transplanted to the garden of God above.

"Salute Tryphena and Tryphosa, who labor in the Lord." How encouraging to see two Christian women, twins perhaps, whose names denote enfeeblement by luxurious living, giving their remaining energies to the service of their Lord. Though in the course of nature "enfeebled" they set themselves to serve Him, the Lord Christ, whose "strength is made perfect" in our "weakness."

''The beloved Persis" follows. Her name signifies "a Persian woman." How ever guarded was the wise apostle in all his ways and words:in speaking of men he could say "my beloved" (vers. 5, 8, 9); but when it is a woman he uses the broader un-personal expression, "the beloved," about which there could be no question. See also i Tim. 5:2.

She "labored much in the Lord," it is noted. To labor at all for the Lord who gave up everything for us, is an instinct of the divine nature in the soul redeemed by Him; to labor much, to toil for Him, is the outgoing of a heart, doubtless. Oh, to covet the same for ourselves, each one!

Rufus (ruddy or red) was " chosen in the Lord." All believers are chosen in Christ even before the world's foundation:chosen "in the Lord" seems to imply another thought, perhaps of special service to Him, or a distinct line of testimony to be followed for Him who is Lord of His servants, as He is Head of His Church and Saviour of our souls.

"His mother and mine." It is touching to see how the dear apostle appreciated any little feminine act or motherly service done to him, in the name of a disciple. Oh, be not weary in well-doing, ye mothers or sisters in Christ, for even a cup of cold water given in His name shall not lose its reward or mention in that day!

A group of five comes next. Asyncritus is said to mean incomparable; Phlegon, blazing, and Patrobas, father is life. Hernias and Hermes (the same, perhaps, though having different terminations) were names of the messenger of the Greek deities, often called Mercury. They were a company of earnest men round whom others had been drawn, as "the brethren which are with them" would imply. They were possibly a group of gospel workers, a "valiant band" as they would be called today. The meaning of their names would suggest such a service:"incomparable," the sweet old gospel, there is nothing like it ! " Blazing," a zeal for souls that burns in its ardor; and "a father is life," corresponding to John 5:21:"The Father raiseth up the dead, and quickeneth them"; the new life in the regenerated manifesting itself in loving evangelic ministry, and Hermas and Hermes, no more the living messengers of Gentile gods, seducing demons, but heralds of the one true God whom to know is life eternal. The group was not the nucleus of a sect, we may be sure; but the center and soul of gospel effort to rescue the perishing in and round about Rome.

Next follow Philologus and Julia, husband and wife, probably. Julia is a royal name:may they not have been of Caesar's household ? See Phil. 4:22. Philologus, a lover of the word. "Oh, how I love thy law," exclaimed the truly royal David. How good, Christian reader, to know that we have by God's grace received "the love of the truth that we might be saved."

"Nereus, and his sister," represent another pair; here it is brother and sister. How beautiful it is to see grace cementing these natural relationships -husbands, wives, brothers, sisters, mothers, sons, into the bonds of the Spirit, that cease not with earth but are destined to continue throughout a glad eternity.

Olympas is last in the list. His name, though of heathen origin, may be made to mean, by Christian adaptation, heaven descended. As to his body he was "of the earth earthy; " but he had received by a new birth that life from heaven without which none can in any measure do those things which are pleasing in God's sight.

"All the saints which are with them " suggests another little band, not exactly like the above ("brethren"), but "saints," redeemed men and women, associated together for some commendable purpose, either for prayer or worship, song or service, possibly all.

May you and I, Christian reader, so walk and work and worship that we too may stand approved in Christ and worthy of honorable mention in "that day!" C. Knapp