It is very probable that he did not leave Saint Paul throughout the whole journey to Jerusalem, in Jerusalem itself, and during the imprisonment in Caesarea. For when the time came for Saint Paul to be sent to Rome and he boarded the ship, Aristarchus was there with him (see Acts 27:2).
And now he is in Rome with Saint Paul, at the beginning of his imprisonment, when the Epistle to the Colossians was written. One must suppose that he was known to the Colossians, since a greeting is written to them from him.
“The Apostle called him his fellow prisoner as one who shared in enduring sufferings” (Blessed Theodoret).
In Rome, Saint Paul was permitted to stay by himself, with the soldier who guarded him (Acts 28:16). For two whole years he lived there at his own expense, receiving those who came to him and preaching the Gospel without hindrance (see Acts 28:30-31).
Thus he himself was not shut up in prison, and Aristarchus even less so. Therefore, if he is called a fellow prisoner, it is because he did not leave Saint Paul in chains.
He served him in every need and remained constantly with him, like a voluntary prisoner.
From everything it is clear that Aristarchus, both in character and in way of life, was worthy of every approval. He was devoted to the work of evangelization and willingly shared its labors with Saint Paul (see Ambrosiaster).
For this reason Paul later called him his fellow worker in the Epistle to Philemon (see Phlm 1:23).
Saint Aristarchus is numbered among the Seventy Apostles, and tradition makes him bishop of Apamea in Syria. His commemoration is on April 15 and September 27, besides January 4.
By calling Saint Aristarchus his fellow prisoner, Saint Paul obviously regarded himself as a prisoner. Saint Chrysostom draws this inference from it: “The Apostle said more than the Prophets.
“For they called themselves strangers and sojourners, but he calls himself even a prisoner. For he too, like a prisoner, was driven and dragged away, and anyone could insult him.
“Rather, it would be better to say that it was even worse for him than for prisoners. When enemies capture prisoners, they show concern for them, caring for them as their own property.
“But all men drove and persecuted him as an enemy, with blows, tortures, insults, and slanders.”
Mark, the cousin of Barnabas. In the Acts this Mark, also called John, is mentioned more than once.
From this one must conclude that he was very well known in the apostolic age, both to Christians and to those who labored in evangelization.
The house of his mother, Mary, was a gathering place for Christians and a place of hospitality.
Saint Peter, after his wondrous deliverance from prison, came by night to the house of Mary, the mother of John who was called Mark. There was a large gathering there, praying (see Acts 12:12).
At that time Saints Barnabas and Saul were in Jerusalem, bringing alms from the believers in Antioch. Returning to Antioch, they also took with them John who was called Mark (see Acts 12:25).
When, soon after their return to Antioch, Saints Paul and Barnabas were sent by direction from above to various places with the Gospel preaching, they took this John with them to assist them (see Acts 13:5).
But he soon left them and returned to Jerusalem (see Acts 13:13), either from Cyprus or after they had crossed to Perga in Pamphylia.
The Apostles completed the rest of the journey alone. After returning from it, they soon went to Jerusalem for the resolution of perplexities concerning the manner of receiving the Gentiles. On that occasion the Apostolic Council took place there.
From Jerusalem, by order of the elders in the Church, Judas and Silas came with them to Antioch. John Mark is not mentioned.
But when, a little later, at Saint Paul’s proposal, they began preparing to visit the Churches founded earlier, John Mark was there. He had probably come from Jerusalem with them. For Barnabas proposed to take him along again.
From that time until the present mention in the Epistle to the Colossians, nothing is said about this Mark in Acts.
One must suppose that he appeared in Rome with Saint Paul, at the beginning of his imprisonment there, not by chance, but on behalf of Saint Barnabas.
One may broaden this supposition. Perhaps, on behalf of his mother and at Barnabas’s direction, he served Paul in Jerusalem and Caesarea.
Then, when Saint Paul was sent to Rome, his mother and Saint Barnabas sent him by another route to Rome. There he met Saint Paul, delivered greetings from his own people, fulfilled what was needed for his commission, and prepared to return home.
His route could have passed through Ephesus, Colossae, Laodicea, and farther to the sea at Myra in Lycia. From there he could go to Cyprus and to Jerusalem, if needed.
It is clear that his mother was Saint Barnabas’s sister. They were natives of Cyprus and had family property there.
This Saint Mark is counted among the Seventy Apostles. According to tradition, he later served as bishop in Byblos of Phoenicia. His commemoration, besides January 4, is September 27, together with Aristarchus.
According to our tradition, it follows that he was not the one who wrote the Gospel.
Saint Paul mentions that the Colossians had received commandments concerning him. Though it is not said from whom they received them, it is self-evident that they were from Saint Paul.
But how they received them is difficult to establish by probable conjecture.
If it is inconvenient to suppose that verbal commands of the holy Apostle are meant here, which Tychicus and Onesimus were to deliver to the Colossians, then one must suppose something else.
Before this, Saint Paul’s wish must somehow have been transmitted to them orally.
Was this not done when Saint Paul, having sailed from Cyprus, stopped at Myra in Lycia on the way to Rome (see Acts 27:5)?
There, Colossians may have happened to be present, either intentionally or unintentionally, and received commandments from the Apostle.
The Apostle may have had grounds for giving such commandments after receiving an occasion for it, perhaps in Cyprus, from Saint Barnabas or his sister, Mark’s mother. Perhaps Mark had then been prepared for Rome by another route.
“If he comes to you, receive him.” This is not an interpretation of the commandments. The commandments concerned other matters.
Receive him as a brother. Receive him with trust. Perhaps this also meant: listen to what he says, as to a man experienced in the faith.
“What then? Would they not have received him without this? Certainly they would have. But the Apostle expresses his desire that they do this with greater zeal. By this he shows that this man too was great” (Saint Chrysostom).
“He commands that, when he comes, they should deem him worthy of the honor that belongs to a teacher” (Blessed Theodoret).
THEOSIS