Who was Erastus in the Bible?

Gaius was one of the earliest converts in Corinth and had been baptised by Paul (1 Cor. 1:14). He was hospitable to the whole church. Can he be identified with Justus in Acts 18:7, who made such good use of his home after Paul had been expelled from the synagogue? I am disposed to think that this may be the same man who served the elder John (cf. 3 John 1). It is admitted that it was a common name and that the duty of hospitality is incumbent upon all who name Christ. Gaius was evidently a large-hearted brother and liberal in making right use of material things. Perhaps he was not a preacher or teacher, but he could act for Christ and give unmistakable proof of his love.

Erastus of Corinth was converted by this time and sends his greetings to the brethren at Rome (Acts 18:17). I think he is also referred to in Paul's final communication to Timothy (2 Tim. 4:20), where he is said to have remained in Corinth, though evidently still among the apostle's companions. His employment was not as city treasurer, as some translations suggest. He was commissioner or steward to the local government in Corinth, and this continued after his conversion. There are many jobs which give opportunities for Christian witness, and when the believer applies himself diligently to his work the mundane is enhanced and ennobled as service to Christ Himself. If our understanding is correct we see two men in one verse who were at opposite ends of the social scale, but united in the faith: brethren!

"And Quartus the brother." Whose brother? The younger brother of Tertius? Or was he, like him, another converted slave whose name was just a number. Well, his name was written in the Lamb's book of life. He was a brother and as such he had been elevated to sit among princes. God has recorded his name and that is what matters. Paul graciously includes his greetings for the Roman saints too.

Salutations from Others. — Hitherto — the token of Paul perhaps excepted — all that we have read was from Paul, dictated to his amanuensis, Tertius (22). By the list of those saluted by Paul we learn of some in Rome with whom he was evidently acquainted. From the salutations we now meet with, addressed to the Roman saints, we learn who were at this time in Paul's company. There was Timothy, his fellow-worker, also Lucius and Jason and Sosipater his kinsmen. Next comes Tertius the scribe, then Gaius, Paul's host, and the host of the whole Church; and last, Erastus, the city chamberlain, and Quartus, a brother. Whether any of these, Timothy excepted, are the same people that we meet with elsewhere it is impossible to say. There is nothing to prove they were. As regards Lucius, Jason, and Gaius, it might be difficult to prove the contrary. Enough, however, is it for us to know that Paul was not alone. Gaius entertained him, Tertius wrote for him, and Erastus, who held an honourable and responsible post in the city of Corinth, was not afraid or ashamed to be thus openly connected with Paul and his company. "These that have turned the world upside down" (Acts 17:6), was the description by the Jews and the rabble in Thessalonica of Paul and his associates. Erastus had evidently found himself completely turned round. He was converted, had repented, and openly professed himself a disciple of the Lord Jesus Christ. The Gospel is suited to all classes as well as to all nationalities.

"There salutes you Gaius, the host of me and the whole church. There salutes you Erastus the steward of the city, and Quartus the brother. The grace of our Lord Jesus Christ [be] with you all. Amen." In Gaius we see how Christ becomes the spring of large and holy hospitality. Erastus is the witness that conscience is not forced or hurried; not only was he the steward of the city, but he is expressly so described in scripture. Such a position in heathen times especially would expose him who held it to difficulties and dangers. But christian conduct should ever flow from the intelligent sense of our relationship to God and of the claims of His truth and grace. In order to this, room must be left for growth and the exercise of right and godly feeling. Quartus has his place in scripture as "the brother," traditionally, of course, one of the seventy, as most of the unknown names here are fabled to have been, and afterwards bishop of Berytus. These salutations too the apostle seals with the same benediction and, if possible, more fervently, "The grace of our Lord Jesus Christ be with you all. Amen."

Chamberlain, i.e., the treasurer or steward of the City of Corinth, whose salutations Paul sent to Rome. Rom. 16:23.

One who ministered to Paul. He was sent by Paul into Macedonia, and later on is found abiding at Corinth. Acts 19:22; 2 Tim. 4:20.

Chamberlain or treasurer of Corinth. Rom. 16:23. Perhaps the same as No. 1.

"Erastus abode in Corinth; and Trophimus I left at Miletus sick."* There was no compulsion in regulating the labours of his fellow-ministers, even by an apostle. They were servants of the Lord, and none would have pressed this more solemnly than Paul, none have shrunk more than he from setting up a directive authority between the Lord and His servants. There were urgent calls elsewhere, no doubt; but Erastus abode at Corinth. It was he probably who was once treasurer of the city. Very different were the circumstances of Trophimus. Him the apostle left at Miletus sick. Miraculous power was never used by the apostle either for the relief of a brother or even for the progress of the work. Here, again, the Lord only was looked to, and His glory was the sole motive either for working miracles or for abstaining. So we find in the former Epistle the apostle prescribing to Timothy that he should be no longer a water-drinker, but use a little wine for his stomach's sake and his often infirmities — just as any Christian friend might do at this present time, but without having the Spirit's inspiration. This abides now in the written word. Certainly there was no miracle in Timothy's case, any more than in that of Trophimus. Miracles as a rule were signs for unbelievers, not a means of cure for the household of faith.

He sends his last greetings to his dearest friends and old companions, Prisca and Aquila and to the house of Onesiphorus. Erastus had remained in Corinth, where he was treasurer (Rom. 16:23). The Ephesian brother Trophimus (Acts 20:4; 21:29) he had left sick in Miletus. Then the final greetings and the last works of his inspired pen, "The Lord Jesus Christ be with thy spirit. Grace be with you."

The Apostle Paul had been in Athens first and then came to Corinth (Acts 18:1). While the origin of the church in Rome is obscure, we know that the Corinthian assembly was founded by the Apostle. The record of it we find in Acts 18. He labored there under great blessing for a year and six months. Jews and Gentiles were saved, among the former was Crispus, the chief ruler of the synagogue. But the majority of those who believed were Gentiles, and these belonged to the poorer classes (1 Corinthians 1:26) with at least two exceptions, Erastus ,the chamberlain of the city, and Gaius, a wealthy man, whom Paul had baptized. The historical account of Paul's ministry in Corinth and what happened there should be carefully read, for it throws light upon the Epistles he sent to that church.

During the apostle's first and lengthened imprisonment, he was surrounded by many of his oldest and most valued companions, whom he styles "fellow-labourers and fellow-prisoners." By means of these, his messengers, though chained to a single spot himself, he kept up a constant intercourse with his friends throughout the empire, and with Gentile churches which had not seen his face in the flesh. But his second imprisonment was a perfect contrast to all this. He had parted from all his ordinary companions. Erastus abode at Corinth; Trophimus had been left at Miletum sick, Titus had gone to Dalmatia; Crescens to Galatia, Tychicus had been dispatched to Ephesus; and the lukewarm Demas had forsaken him, "having loved this present world."

Turning again to the New Testament, we forbear to say much on Erastus, the chamberlain or treasurer of the city with which his name is linked. There have been godly treasurers, as the one serving under Queen Candace; and he and Erastus are not to be belittled in view of the word, "Let every man wherein he is called there abide with God" (1 Cor. 7:24). If he be the same Erastus as is spoken of in Acts 19:22 as ministering to Paul, and as abiding at Corinth (2 Tim. 4:20), we may thank God for such a saint, bearing in mind that "not many mighty, not many noble are called"; and that, as to honour, we should take the lead as regards one another, not in expecting, but in paying, it according to Rom. 12:10. Where the circumstances preclude this abiding "with God," then indeed, as Christ's bondmen, we should seek disentanglement from what prevents our having "always a conscience void of offence toward God, and toward men" (Acts 24:16). We are called to glorify God in our body. Further, as Christians, partakers of a "heavenly calling," we have, for us, the contrast in 1 Cor. 4:8-16 to Ps. 45:16, where the future earthly people of God are in honour when the King's throne is established in Zion, and the arrows are sharp in the heart of His enemies whereby the peoples fall under Him. Then, it is judgment (Ps. 45:3-6), the glory and majesty of the Mighty One riding prosperously because of truth and meekness and righteousness. Now, it is grace, not judgment; the Lord Jesus on high, not yet reigning. When He reigns, we too shall reign, for we are His joint heirs. Meanwhile, we are called to be followers of Paul — sufferers with and for Christ; as the apostle John could say, "Your brother and companion in the tribulation and kingdom and patience of Jesus Christ." "If we endure, we shall also reign with him" (2 Tim. 2:8-13; Rev. 1:9). W.N.T.