Who was Aristarchus in the Bible?

A Macedonian of Thessalonica, companion of Paul on several journeys and on his way to Rome. Paul once calls him 'my fellow prisoner.' Acts 19:29; Acts 20:4; Acts 27:2; Col. 4:10; Philemon 24.

Vv. 10, 11. The Apostle then mentions three brethren of the circumcision: Firstly, Aristarchus, who at the time of writing was a fellow-prisoner with the Apostle, had been a companion in Paul's travels (Acts 19:29); a fellow-sufferer on the shipwreck (Acts 27:2); a fellow-labourer in service (Philemon 24); and at last is a fellow-prisoner in the Apostle's bonds; secondly, Mark, the relative of Barnabas, concerning whom they had already received commandments that were not necessary to repeat, nor probably suited for a public letter. It would seem that the Colossian assembly had heard that Mark had once turned back from the work and, coming under the displeasure of the Apostle, had sailed to Cyprus with his relative Barnabas (Acts 15:37-39). Paul would have them now to know how thoroughly Mark had regained his confidence by specially commending him for their reception if he came to them. These two brothers, with Justus, were apparently the only brothers of the circumcision, working with the Apostle for the kingdom of God, who had been a comfort to him in his imprisonment at Rome.

'And when it was determined that we should sail away for Italy, they delivered Paul and certain other prisoners to a centurion named Julius of an Augustan cohort. And embarking in a ship of Adramyttium about1 to sail to2 the places along Asia, we put to sea, Aristarchus of Macedonia, a Thessalonian, being with us. And the next day we arrived at Sidon, and Julius treated Paul kindly and permitted [him] to go to the (or, his3) friends and receive attention. And thence putting to sea we sailed under the lee of Cyprus because the winds were contrary. And having sailed across the sea that is along Cilicia and Pamphylia, we came to Myra [a city] of Lycia. And there the centurion found a ship of Alexandria sailing for Italy, and put us on board. And sailing slowly many days and coming with difficulty abreast of Cnidus, as the wind did not further suffer us, we sailed under the lee of Crete abreast of Salmone, and coasting it with difficulty, we came to a certain place called Fair Havens, near to which was [the] city of Lasaea. And much time being spent and the voyage being already dangerous because the Fast was already past, Paul admonished them saying, Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship but also of our lives. But the centurion believed the master and the ship-owner rather than the things said by Paul. And the harbour being ill-suited to winter in, the most gave counsel to put to sea thence, if by any means they might arrive at Phoenix to winter in, a harbour of Crete, looking north-east and south-east. And when a south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and coasted close by Crete' (vers. 1-13) {1 μέλλοντι (i.e. the ship) ℵAB, some 30 cursives, and the ancient versions. μέλλοντες (i.e., we) Text. Rec. with which agrees HLP and most MSS. 2 εἰς is doubtful, but the sense remains. 3 The article is genuine, though omitted in the Text. Rec.}

We see at once that Luke is with the apostle on his voyage, and Aristarchus also. 'One' (ver. 1) in this case is quite uncalled for, as in all the Protestant English Versions from Tyndale. The fact is that he has been before us from time to time in this Book as the companion of the apostle. See Acts 19:29; Acts 20:4; as he is afterwards named in Col. 4:10; Philemon 24. Neither appears to have been at this time a prisoner. Both became partakers with the one that was so used. Love led these to join him in the face of shame and danger. They did not therefore cast away their boldness which has great recompense of reward.

Aristarchus accompanies the apostle. He had already been with Paul in former journeys. We have met him at Ephesus (Acts 19), with Gaius, who at Corinth was the apostle's host. Julius treats Paul courteously at Sidon, giving him liberty to visit his friends. God cared for his servant, and granted him leniency on the part of this officer. Besides, the authorities were well aware that he was not guilty of anything. They were obliged to send him to Rome in consequence of his appeal to Caesar.

"Aristarchus, my fellow-captive, saluteth you, and Mark, the cousin of Barnabas, concerning whom you have received orders (if he come to you, receive him), and Jesus that is called Justus, who are of the circumcision: these [are the] only fellow-workers unto the kingdom of God which have been a comfort to me." vv. 10, 11. There is a singular change in comparing the notices here with those in Philemon. Aristarchus is here a sharer of the Apostle's captivity, as there Epaphras is; while there Aristarchus is a fellow-labourer of the Apostle with others, as Epaphras is here spoken of — at least as a bondman of Christ. They may have shared the Apostle's imprisonment successively, as some one has suggested. It is certain that Aristarchus was his companion not only in Asia, but during his voyage to Italy. This would tend to show, I think, that this epistle to the Colossians was written at least a little before that to Philemon, though both may be supposed to have been written at the same general date and to have been forwarded by the same hands from the Apostle, a prisoner at Rome.

How beautiful too is the grace which enjoined distinctly the reception of Mark! Remembrance of the past would else have forbidden a cordial welcome to himself, and so must have hindered his ministry among the saints. Thus, if here we learn the secret of Barnabas's leaning (for he was his kinsman), when the breach occurred with the Apostle in earlier days, we learn that real love is as generous as faithful, acts at all cost for the Lord, and where requisite, spite of paining nature, but rejoices to praise aloud and heartily where the grace of God has intervened to the removal of the impediment. Of Jesus called Justus we know no more than that. Like Mark, he was of the circumcision; and, like him too, consoled the Apostle as a fellow-servant — a rare thing among those who had been used to the law and its prejudices. The Justus of Acts 18:7 was a Gentile proselyte. Barsabas, the candidate for the apostolate, who was a Jew of course, was so surnamed, but not called Jesus like the one in question.

"Of occasional visitors in Rome, his converts or his colleagues in the Gospel, the companions of his travels and the delegates of foreign churches, not a few are named. His youthful disciple and associate Timotheus, the best beloved of his spiritual sons, seems to have been with him during the whole or nearly the whole of his captivity.1 Another friend also, who had shared with him the perils of the voyage, Luke the "beloved physician", now his fellow-labourer and perhaps his medical attendant, hereafter his biographer, is constantly by his side.2 His two favourite Macedonian churches are well represented among his companions: Philippi despatches Epaphroditus with pecuniary(?) aid, welcome to him as a relief of his want but doubly welcome as a token of their devoted love:3 Aristarchus is present from Thessalonica,4 a tried associate, who some years before had imperilled his life with St. Paul at Ephesus 5 and now shared his captivity at Rome.6 Delegates from the Asiatic churches too were with him: Tychicus,7 a native of the Roman province of Asia and probably of Ephesus its capita1,8 the Apostle's companion both in earlier and later days: 9 and Epaphras the evangelist of his native Colosse, who came to consult Paul on the dangerous heresies then threatening this and the neighbouring churches over which he watched with intense anxiety.10 Besides these were other friends old and new: one pair especially, whose names are linked together by contrast; John Mark, who, having deserted in former years, has now returned to his post and is once more a loyal soldier of Christ;11 and Demas, as yet faithful to his allegiance, who hereafter will turn renegade and desert the Apostle in his sorest need.12 To these must be added a disciple of the circumcision, whose surname 'the just' proclaims his devotion to his former faith — one Jesus, to us a name only, but to St. Paul much more than a name, for amidst the general defection of the Jewish converts he stood by the Apostle almost alone.13 Lastly, there was Philemon's runaway slave Onesimus, 'not now a slave, but above a slave, a brother beloved,' whose career is the most touching episode in the apostolic history and the noblest monument of the moral power of the Gospel.14 {1. His name appears in the opening salutations of the Epistles to the Philippians, Colossians and Philemon: compare also Phil. 2:19-23. It may perhaps be inferred from St. Luke's silence, Acts 27:2, that Timotheus did not accompany St. Paul on his journey to Rome, but joined him soon after his arrival. Col. 4:14, Philemon 24. Phil. 2:25-30, 4:14-18. Col. 4:10, Philemon 24. Acts 19:29. In Col. 4:10, St. Paul styles him 'my fellow-prisoner'. Perhaps however this may refer to the incident at Ephesus already alluded to (Acts 19:29). Or does it signify a spiritual subjection … so that it may be compared to fellow-bondslave (Col. 1:7; 4:7), and fellow-soldier (Phil. 2:25, Philemon 2)? St. Paul uses the term fellow-prisoner also of Epaphras (Philemon 23) and of his 'kinsmen' Andronicus and Junias or Junta (Rom. 16:7). Eph. 6:21; Col. 4:7. Acts 20:4; 2 Tim. 4:12. He is mentioned together with Trophimus, and Trophimus was an Ephesian, Acts 21:29. Acts 20:4; 2 Tim. 4:12; Compare Titus 3:12. Perhaps also he is one of the anonymous brethren in 2 Cor. 8:18, 22. Col. 1:7; 4:12. Col. 4:10; Philemon 24; Compare 2 Tim. 4:11. Col. 4:14; Philemon 24; Compare 2 Tim. 4:10. Col. 4:11. Col. 4:9, and Philemon 10, etc.

In verse 1 the word "we" is of precious interest. Luke has identified himself with Paul the prisoner, as we see he also did later when Paul was about to be offered (2 Tim.4:6,11). Paul and other prisoners are put in custody of a centurion named Julius, who proves to be a considerate man. They find a ship that is expected to sail by way of the Asian coast. Aristarchus of Thessalonica is mentioned as being with them, no doubt a believer also who willingly identified himself with Paul. The ship stopping briefly at Sidon the next day, Julius showed remarkable kindness to Paul in allowing him to visit with his friends in the city. He evidently saw in Paul a character sufficiently trustworthy that he had no fears of his trying to escape.

The salutations follow, which include with one omission several names that appear in the Epistle to the Colossians written and sent at the same time. Yet are there instructive differences to be noted. Here Epaphras takes the first place, as Aristarchus the Thessalonian in the longer Epistle; yet there Epaphras has much fuller mention, and such as would endear him to the Colossians. "Epaphras, my fellow-captive in Christ Jesus, saluteth thee; Mark, Aristarchus, Demas, Luke, my fellow-workers" (Philemon vv. 23-24). It is not "fellow-soldier," as said of Archippus in ver. 2, an expression applied to Epaphroditus in Phil. 2:25, and best illustrated by the "soldier" of Christ Jesus in 2 Tim. 2. It is not exactly δέσμιος, "prisoner," as Paul speaks of himself in this and in other Epistles. Nor have we sufficient reason to say that Andronicus, Junias, and Epaphras were literally bound in a chain as the apostle was for Christ's sake. Yet is it a word of force, and means a captive, or war prisoner. Certainly we hear of no external event in the conflicts of the gospel that furnishes a ground for such a title. Meyer after Fritzsche suggests the idea that certain of the apostle's companions voluntarily shared his prison by turns: and that it was the turn of Aristarchus when he was writing to the Colossians, of Epaphras when he wrote to Philemon. By this he would explain why Aristarchus is here συνεργὸς and there συναιχμάλωτος, whilst Epaphras is there σύνδουλος and here συναιχμάλωτος. This is ingenious no doubt; but Rom. 16:7 presents no small difficulty to receiving it.

Mark follows next, the first of those called simply "fellow-workers." Here is no such introduction of him as to the Colossians. Nor was it called for here as it was there, and in 2 Tim. 4 also, where the apostle confirms to the end a restoration of confidence referred to those in Colosse, in accordance with injunctions previously received.

Acts 27. The time was now come for Paul's journey to Rome. No formal trial of the apostle had yet taken place. And, no doubt, wearied with the unrelenting opposition of the Jews — with two years' imprisonment at Caesarea — with repeated examinations before the governors and Agrippa, he had claimed a trial before the imperial court. Luke, the historian of the Acts, and Aristarchus of Thessalonica, were favoured to accompany him. Paul was committed to the charge of a centurion named Julius, of the imperial band; an officer, who, upon all occasions, treated the apostle with the greatest kindness and consideration.

In verse 2 we read of one Aristarchus being in the company on board ship. His name means "the best ruler," but we hear no more of him throughout the journey. Surely the best ruler for the Church is the Holy Spirit, but His rule and guidance were soon set aside by the professing Church and human organization and rule substituted. Sidon and Cyprus, places touched in the journey, mean "taking the prey" and "blossom," which suggests how the Church settled down in the world, seeking possessions, and became occupied with nature, the old creation, instead of realizing the new creation in Christ Jesus.