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The change from sustained argument and lofty appeal to these simple greetings is like a descent from the heart of some grand mountain scenery to the levels of a country garden. Note —

I. THE PARTICULAR SALUTATIONS.

1. The term may be simply equivalent to our own ordinary message of Christian remembrance or regard. In one place, however, it becomes more definite. "Salute one another with a holy kiss." The kiss was no more than the clasp of the hand among ourselves. But it early acquired a certain specific meaning in the Christian fellowship under the name of "the holy kiss," "the kiss of charity," or "the kiss of peace." It is mentioned by as a recognised part of the communion-service. The custom remained for centuries as a symbol of reconciliation, and its spirit still survives wherever "brethren dwell together in unity."

2. There is another mark of primitive times in "the church that is in their house," "the brethren that are with them." The Roman believers met, not in one large hall, but in different private houses. Our Epistle would have to travel from one to another till all had opportunities of hearing it. One advantage of this lay in the fact that they would be little likely to catch the eye of the government. Another lay in the homeliness and heartiness which they imparted to the Christian service and life, which, with our more finished organisations, we are very liable to lose. "Where two or three are gathered together," etc.

3. We have no photographs of those ancient saints, yet as we read we can see them, and catch their look of pleasure as each name is uttered and each greeting received. Shadows they are to the casual reader, but every name represents a separate Christian soul, and usually a vivid phrase of description helps to stamp the name upon the memory.

(1) In one verse is a batch of bare names, all unknown. One wonders what manner of men were these (ver. 14).

(2) Here is another list, with a certain sense of domestic life underlying it, but nothing more (ver. 15).

(3) Others, again, are marked by a single term of affection or of commendation (ver. 9).

(4) But we have wider openings into character in the salutations to those of the household of Aristobulus and Narcissus. Both would have large retinues of slaves, and it is to slaves that the present reference is probably to be applied.

(5) "Salute Herodion my kinsman." The word is also applied to five others. Had Paul, then, so many Christian cousins? It would be gratifying to believe it, but as he speaks of "My brethren, my kinsmen according to the flesh," meaning his fellow-countrymen, no doubt he here addresses Christian Jews.

(6) There is an exquisite touch in the notice of Rufus (ver. 13), who has been sometimes identified as the son of Simon the Cyrenian; but the name was common. Who, and what, however, was she who had two claimants on her motherly attention? Perhaps when Paul's mother had cast him off this Christian lady took in the great friendless man, and treated him like her own Rufus, and made him welcome to her home, as Peter was to Mary's home in Jerusalem.

(7) Here, again, are glimpses of Christian experience, which would be otherwise unknown to us (vers. 5, 7). For "Achaia" in the former passage most of the ancient MSS. have "Asia." Epenetus then was probably an Ephesian, led to Christ at the time of Paul's first visit, the firstfruits of his ministry there, and the pledge of all that followed. In Andronicus and Junia we have firstfruits of the gospel during its yet earlier triumphs, while Saul was breathing out slaughter against the name of Jesus. Were they among the "strangers of Rome" converted at Pentecost? It appears so, and as "apostles" in the broader acceptation of the word they were noted for their energy and success. They were "fellow-prisoners" also; the trials as well as the labours of the kingdom they had bravely borne.

(8) The best-known names are Priscilla and Aquila. Comrades, "helpers in Christ Jesus," at whose side Paul had so often sat stitching the tough hair-cloth, and, when work was laid by, had so joyfully bent in prayer! He thought of all that fellowship; but here his most vivid recollection is of some extremity of danger, where that gallant pair interposed at the risk of limb and life to save "the light of Israel." Paul never forgot a kindness or forsook a friend.

(9) We must not fail to glance round the group that surrounds the apostle as he dictates these last sentences. They are waiting to add their salutations. There are his brother-missionaries; first, Timotheus, specially singled out as "my workfellow," then Lucius, Jason, and Sosipater, strangers to him a few years ago, but now his very "kinsmen " in Christ. There sits the scribe, interrupting the writing, and inserting his own greeting in his own name (ver. 22). The hospitable Gaius, under whose roof they all gathered, next breathes his brotherly blessing. And finally occur the names of two Corinthian Christians who would seem to have come in by accident. Both Erastus, the "chamberlain of the city," and Quartus, probably a slave, in Christ Jesus are on the same level; one sentence serves to carry word from both.

II. THE GENERAL IMPRESSIONS WHICH THE SALUTATIONS ARE FITTED TO LEAVE. Note —

1. Their heartiness. There are those who hold that either to bestow praise, or to accept it, is inconsistent with Christian simplicity. No doubt there is a danger lest we become elated with a sense of our usefulness. Yet as the Lord Himself hath need of us, welcomes every earnest effort, and says of it, "Well done!" He will scarcely deny us the privilege of saying "Well done" to one another. Let the eye run down this single page and mark how well these saints did. Let us be by all means honest and candid, where it is needful, in censuring our brethren's faults, but shall not honesty carry us also in the opposite direction?

2. Their earnest and affectionate friendliness. The apostle sits down, as an elder brother might, and is on the warmest-terms with every one — the slaves no less than the masters, simple "brethren" equally with chamberlains. What was this but treading in the track of the Master who had said, "Whosoever shall do the will of My Father in heaven, the same is My brother and My sister and mother"? No one can urge that we have too much of that spirit in our modern churches. And yet how many of our social and ecclesiastical troubles would pass if it more generally prevailed!

3. If these Christians really loved one another with so ardent an affection what did they do to prove it? The answer is that they "laid down their own necks" for one another; they "bestowed much labour" on their brethren. They threw their houses open for hospitable entertainment and united worship. They stood ready to help a foreign sister in whatever business she might have in hand. The poor, the sick, the friendless, became the special objects of their care. That can have been no hollow profession which inspired the confession from their enemies, "Behold how they love one another!" Conclusion: The Epistle closes in an atmosphere of warm and genial affection. We too wish one another well. Is it not enough? Nay; there is another voice to be heard, and a more gracious greeting to be bestowed, and a dearer fellowship to be enjoyed (ver. 24).

(W. Brock.)

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KJV: I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

WEB: I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae,