(11) Jesus, which is called Justus.--The surname "Justus" is found in Acts 1:23; Acts 18:7; we learn from tradition that by it, or by its equivalent, St. James, "the Lord's brother," was known. In this case it is curious that one who bore our Lord's name should also have been known by a surname which was His peculiar title, "the Just One." (See Acts 22:14; and comp. Luke 23:47.) Of this Justus there is no other notice, not even in the Epistle to Philemon, in which all the other names recur.

Who are of the circumcision. These only . . .--The juxtaposition of the two notices seems to indicate--what is in itself likely--that the brethren who held aloof from St. Paul in "strife and envy," and whose conduct produced that sense of isolation of which he speaks so pathetically in Philippians 2:20, were "of the circumcision." Out of them, only Aristarchus, Mark, and Justus were true fellow-workers, and as such "a comfort" to the Apostolic labourer.

Verse 11. - And Jesus, called Justus - the only name of this list wanting in Philemon. Nor is this person mentioned elsewhere. "Jesus" ("Joshua," Acts 7:45; Hebrews 4:8) was a common Jewish name. "Justus" ("just," "righteous") was frequently adopted by individual Jews, or conferred on them, as a Gentile (Latin) surname (comp. Acts 1:23; Acts 18:7); it implied devotion to the Law, and was the equivalent of the Hebrew Zadok (see Lightfoot). Its Greek equivalent, δίκαιος, is the standing epithet of James, the brother of the Lord, and the head of the Church at Jerusalem; and is emphatically applied to Christ himself (Acts 3:14; Acts 7:52; Acts 22:14; 1 Peter 3:18; 1 John 2:1). Who are of the circumcision, - these only (my) fellow workers unto the kingdom of God, (men) who have been a comfort to me (Philemon 1:1, 24; 1 Thessalonians 3:2; Romans 16:3, 9, 21; 2 Corinthians 8:23; Philippians 2:25; Philippians 4:3). Aristarchus, therefore, was a Jew, as well as Mark and Jesus Justus. "These only," etc., must be read as in close apposition to the previous clause. This statement accords with the apostle's complaint in Philippians 1:15-17; Philippians 2:19-24; but the still stronger language of the latter passages seems to point to a later time when he was yet more solitary, having lost Tychicus and Mark, and perhaps Aristarchus also, and when he had a more definite prospect of release. The title "fellow worker" he frequently confers on his associates (see references). In Philemon 1:24 it is applied, to Luke and Demas also. "The kingdom of God" was, in Colossians 1:13, "the kingdom of his Son;" as in Ephesians 5:5 it is "the kingdom of Christ and God." On his arrival at Rome, St. Paul is described as "testifying, and preaching the kingdom of God" (Acts 28:23, 31: comp. Acts 8:12; Acts 14:22; Acts 19:8; 1 Thessalonians 2:12; 2 Thessalonians 1:5). On the force of οἵτινες ("men who," "such as"), see Colossians 2:23; and for ἐγενήθησαν ("proved," "became in point of fact"), comp. Colossians 3:15. Παρηγορία ξομφορτ, a word found only here in the Greek Testament, is a medical term (compare "paregoric"), implying "soothing relief."

4:10-18 Paul had differed with Barnabas, on the account of this Mark, yet he is not only reconciled, but recommends him to the churches; an example of a truly Christian and forgiving spirit. If men have been guilty of a fault, it must not always be remembered against them. We must forget as well as forgive. The apostle had comfort in the communion of saints and ministers. One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, working out their own salvation, and endeavouring to promote the salvation of others. The effectual, fervent prayer is the prevailing prayer, and availeth much. The smiles, flatteries, or frowns of the world, the spirit of error, or the working of self-love, leads many to a way of preaching and living which comes far short of fulfilling their ministry. But those who preach the same doctrine as Paul, and follow his example, may expect the Divine favour and blessing.And Jesus, which is called Justus,.... The former of these names is the same with Joshua, and was very frequent with the Jews, and the later a surname that was sometimes given to men remarkable for holiness and righteousness: so Joseph, called Barsabas, is surnamed Justus, Acts 1:23 and James, the brother of our Lord, was called by the Jews James the Just (m): whether this man was not the same with Justus of Corinth, whose house joined to the synagogue, and into which Paul entered, Acts 18:7 is not certain, but is likely: who are of the circumcision; were Jews, were circumcised persons, though not now sticklers for circumcision, and the rest of the ceremonies, as appears by what follows: this is to be understood of all the above persons, that sent their salutations to this church; though some confine it to Marcus, Barnabas's sister's son, and to Jesus, called Justus:

these only are my fellow workers unto the kingdom of God; who assisted him in preaching the Gospel of the kingdom of God, and in promoting the honour and interest of Christ. These were the only persons of the Jewish nation that were then at Rome under that character; from whence it appears that Peter was not there at that time: the apostle adds,

which have been a comfort unto me; under his afflictions and sufferings, by visiting him, conferring with him, praying for him, communicating to him, and labouring in the Gospel in his room and stead.

(m) Euseb. Eccl. Hist. l. 2. c. 1.