Who was Silas in the Bible?

A 'chief man' among the brethren and a prophet. He was sent to Antioch, with Paul and Barnabas, after the council of the church at Jerusalem concerning Gentiles keeping the law. He accompanied Paul in his second missionary journey, and was imprisoned with him at Philippi. Acts 15:22-40; Acts 16:19-25, 29; Acts 17:4-15; Acts 18:5. The name is an abbreviation of SILVANUS, q.v.

Silas, or Silvanus, first comes before us as a teacher in the church at Jerusalem; and probably he was both a Hellenist and a Roman citizen like Paul himself. (Acts 16:37) He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decrees of the council. But as many details both in the life of Timothy and of Silas will naturally come before us in tracing the path of the apostle, we need say nothing more of either at present. We will now proceed with the journey.

Paul and Silas, with their new companion, go through the cities, enjoining them to keep the decrees ordained by the apostles and elders at Jerusalem. The decrees were left with the churches, so that the Jews had the decision of Jerusalem itself, that the law was not binding on the Gentiles. After visiting and confirming the churches already planted in Syria and Cilicia, they proceeded to Phrygia and Galatia They travelled "throughout Phrygia and the region of Galatia." Here we pause for a moment and wonder as we transcribe such words as these, "throughout Phrygia and the region of Galatia." Phrygia and Galatia were not towns merely, but provinces, or large districts of country. And yet the sacred historian only uses these few words in recording the great work done there. How different is the condensed energy of the Spirit, from the inflated style of man! We learn from Neander's history, that in Phrygia alone, in the sixth century, there were sixty-two towns. And it would appear that Paul and those who were with him had gone through all then existing.

A Christian who had laboured at Corinth, and who was there with Paul when he wrote the two Epistles to the Thessalonians. By comparing the following passages with the account of Paul's second missionary journey it is evident that the apostle refers by this name to SILAS, q.v. 2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1. Whether Peter refers to the same person is not known. 1 Peter 5:12.

"By Silvanus, the faithful brother, as I account, I write to you in (by) few [words], exhorting and testifying that this is God's true grace in which stand (or, ye stand). She that is in Babylon elect with [you] saluteth you, and Mark my son. Salute one another with a kiss of love. Peace to you that are in Christ" (vers. 12-14).

It is of interest to learn that Silas, or Silvanus, the fellow-labourer of Paul in Achaia and Macedonia was the messenger through whom Peter sent his first Epistle to the saints of the Dispersion. Once Peter had himself been far from faithful to the Christian truth of liberty for Gentile as for Jew that believed the glad tidings; and Paul withstood him to the face. For it was not to walk straightforwardly according to the gospel, but to compromise it to the Lord's dishonour. Now Peter writes fearlessly to confirm with his apostolic testimony the yet bolder and deeper witness which the apostle of the uncircumcision had borne in Asia Minor, through one who was in his estimate as in Paul's a faithful brother, a suited link between them. It was to hold fast the Head from whom all the body, ministered to and united together by the joints and bands, increaseth with the increase of God.

Paul proposes to Barnabas that they should go and visit the assemblies already formed by their means in Asia Minor. Barnabas consents, but he determines to take John who had formerly forsaken them. Paul wishes for some one who had not drawn back from the work, nor abandoned for his own home the place of a stranger for the work's sake. Barnabas insists; and these two precious servants of God separate. Barnabas takes Mark and goes to Cyprus. Now Mark was his kinsman, and Cyprus his own country. Paul takes Silas, who had preferred the work to Jerusalem instead of Jerusalem to the work and departs. From his name we may believe that Silas was a Hellenist.

Paul chose Silas, lately brought into prominence through the Jerusalem Conference, and by his accompanying Barnabas and Paul to Antioch, and electing to remain on when his companion Judas returned to Jerusalem.

The brethren commended them to the grace of God. This is, alas, not said in the case of Barnabas and John Mark. It is good that it is recorded of Paul and Silas.

But there is another remark to make of still more immediate and important application practically. Judas Barsabbas and Silas were sent with Paul and Barnabas, characterized as 'leading men among the brethren'. They were neither apostles on the one hand, nor were they elders or elder brethren on the other, but were for their fitness chosen by the council to visit Antioch. It is the same expression which we find three times (vers. 7, 17, 24) in Heb. 13. The Revised Version, like the Authorized translates it 'chief' in Acts 15:22; but 'those that had (or, 'have') the rule' in Hebrews: 'had' for the departed chiefs, 'have' for such as still lived and laboured. They are not spoken of as elders, but seem to have been identified with the ministration of the word (ver. 7), rather than with oversight or presiding like the elders. This fact gives us clear insight, when duly recognized into the far greater liberty as well as variety of gift exercised in the apostolic church as compared with the straitness of modern Christendom. I do not speak of sign-gifts, such as miracles and tongues, but of spiritual endowments given of Christ for the perfecting of the saints. Denominational arrangements on the worldly system of a salary, with the claims of an exclusive position, directly interferes with the Lord's will in this respect and destroys the beautiful liberty of the Spirit to the famishing (not the edification) of the body of Christ.

Thus Jerusalem has decided that the law was not binding on the Gentiles. These, sincere in their desire of walking with Christ, rejoice greatly at their freedom from this yoke. Judas and Silas, being prophets, exhort and confirm them, and afterwards are dismissed in peace. But Silas thinks it good to remain on his own account, influenced by the Spirit. He prefers the work among the Gentiles to Jerusalem. Judas returns from it to Jerusalem.

It ought not to be doubted that Peter was in Babylon, the literal Babylon on the plain of Shinar, when he wrote the First Epistle, according to the arrangement made in earlier days (Gal. 2:7-8), that the gospel of the uncircumcision should be confided to Paul, and that of the circumcision to Peter, God working in each to their respective ends. There was no jar whatever, but happy fellowship; and it was marked by Peter's employing the same brother as his intermediary, who had been Paul's choice on a remarkable occasion and a former mission. It seems not improbable that Peter's wife (cf. 1 Cor. 9:5) was the co-elect sister there whose salutation is given, with that of Mark his son in the faith (it appears). And we may feel assured that he would not associate with his own salutation that of one who had drawn out a memorable censure even of Barnabas, until confidence was restored, as the great apostle expressed it in Col. 4:10, Philemon 24, and 2 Tim. 4:11. If the apostle Paul was debarred at this time from visiting the assemblies which he had planted in these lands, the apostle Peter writes to strengthen his brethren; but with singular delicacy he addresses those of the circumcision who were allotted to his care, yet sends the letter by Silas the well-known fellow-labourer of the apostle to the Gentiles, who had founded the assemblies throughout this extensive region. Not a word implies that Peter had served in those parts, though Origen and Eusebius state so from a mistaken inference put as a tradition.

The second epistle to the Thessalonians begins with almost the same wording as the first epistle. Timothy and Silas/Silvanus who were the apostle's companions on his second missionary journey (51 to 54 AC) were with him now also. Paul refers to an earlier epistle (chap. 2:15). He reminds the Thessalonians of his habitual way of writing (chap. 3:17) and he mentions that he has received fresh news of some that walked among them (chap. 3:11). From these references one concludes that Paul wrote this second epistle after the first and probably still during his 18 month stay in Corinth in the year 52 AC (Acts 18:5-11).