J. B. Lightfoot on Colossians 4:10-11

ἐντολάς, Ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν, ^{11}καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς· οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ Θεοῦ, οἵτινες 11. καὶ Ἰησοῦς] He is not mentioned elsewhere. Even in the Epistle to Philemon his name is omitted. Probably he was not a man of any prominence in the Church, but his personal devotion to the Apostle prompted this honourable mention. For the story which makes him bishop of Eleutheropolis in Palestine, see Le Quien _Oriens Christ._ in III. p. 633. Ἰοῦστος] A common name or surname of Jews and proselytes, denoting obedience and devotion to the law. It is applied to two persons in the New Testament, besides this Jesus; (1) Joseph Barsabbas, Acts i. 23; (2) A proselyte at Corinth, Acts xviii. 7. It occurs twice in the list of early Jewish Christian bishops of Jerusalem, in Euseb. _H.E._ iii. 35, iv. 5. It was borne by a Jew of Tiberias who wrote the history of the Jewish war (Joseph. _Vit._ §§ 9, 65), and by a son of the historian Josephus himself (_ib._ § 1). It occurs in the rabbinical writings (יוסטא or יוסטי, Schöttgen on Acts. i. 23, Zunz _Judennamen_ p. 20), and in monumental inscriptions from Jewish cemeteries in various places (Boeckh _C. I._ no. 9922, 9925; _Revue Archéologique_ 1860, II. p. 348; Garrucci _Dissertazioni Archeologiche_ II. p. 182). So also the corresponding female name Justa (Garrucci _l.c._ p. 180). In _Clem. Hom._ ii. 19, iii. 73, iv. 1, xiii. 7, the Syrophœnician woman of the Gospels is named Ἰοῦστα, doubtless because she is represented in this Judaizing romance as a proselytess προσήλυτος xiii. 7) who strictly observes the Mosaic ordinances ( τὴν νόμιμον ἀναδεξαμένη πολιτείαν ii. 20), and is contrasted with the heathen ‘dogs’ ( τὰ ἔθνη ἐοικότα κυσίν ii. 19) who disregard them. In some cases Justus might be the only name of the person, as a Latin rendering of the Hebrew Zadok; while in others, as here and in Acts i. 23, it is a surname. Its Greek equivalent, ὁ δίκαιος, is the recognised epithet of James the Lord’s brother: see _Galatians_, p. 348. οἱ ὄντες κ.τ.λ.] i.e. ‘converts from Judaism’ (see the note Gal. ii. 12), or perhaps ‘belonging to the Circumcision’; but in this latter case περιτομῆς, though without the article, must be used in a concrete sense, like τῆς περιτομῆς, for ‘the Jews’. Of Mark and of Jesus the fact is plain from their name or their connexions. Of Aristarchus we could not have inferred a Jewish origin, independently of this direct statement. μόνοι] i.e. of the Jewish Christians in Rome. On this antagonism of the converts from the Circumcision in the metropolis, see _Philippians_ p. 16 sq. The words however must not be closely pressed, as if absolutely no Jewish Christian besides had remained friendly; they will only imply that among the more prominent members of the body the Apostle can only name these three as stedfast in their allegiance: comp. Phil. ii. 20 οὐδένα ἔχω ἰσόψυχον ... οἱ πάντες γὰρ κ.τ.λ. (with the note).