Silas/Silvanus: Leader, Writer, Missionary

     Silas of the Acts narrative¹ is Silvanus of the epistles² (cp. Acts 18:5; 2 Cor. 1:19). Having more than one name in the ancient Greco-Roman world was fairly common (e.g. Saul/Paul, Tabitha/Dorcas, John/Mark, etc.). The name “Silvanus” is Latin,³ which is not unusual for a Roman citizen (Acts 16:37, 38), while the name “Silas” is Greek, evidently favored by the Greek Dr. Luke in his historical account. It is possible that the name “Silas” is simply an abbreviated version of “Silvanus.”

     Silas first appears in the biblical record in Acts 15, involved in the meeting of the Jerusalem elders and apostles discussing the circumcision controversy. He is mentioned with Judas Barsabas,⁴ both described as “leading men among the brethren” (v. 22b NKJV). Being a recognized leader in a congregation that has apostles and elders is pretty impressive.

     After discussing the issue and reaching a consensus under the Holy Spirit’s guidance (Acts 15:28), it was determined that Judas Barsabas and Silas would put the decision into writing on the group’s behalf (vv. 22-23). Note that the verbal form grapsantes is from graphō, which means to “write” (ASV, ERV, HCSB, ISV, N/KJV, WEB),⁵ although several English translations have curiously rendered it “sent” (ESV, NASB, NET, NIV, N/RSV, cf. NLT). Granted, Judas Barsabas and Silas were the letter carriers (vv. 22a, 27), but someone had to do the writing, and the verb graphō identifies these two men as the designated scribes.

     Not everyone in the ancient Greco-Roman world (even among the educated) was capable of writing, much less writing well. The typical procedure in these predominantly oral cultures was to verbally dictate information to a trained amanuensis (secretary) who was responsible for putting it into writing. Note that Baruch wrote for Jeremiah (Jer. 36:1-32), Tertius wrote for Paul (Rom. 16:22), and Silvanus wrote for Peter (1 Pet. 5:12, discussed further below).⁶ If multiple copies of the Jerusalem-conference letter were needed to send to multiple congregations (cf. Acts 15:23, 30, 41; 16:4), more than one amanuensis would be preferable. The point is, Silas (as well as Judas B.) was a skilled writer, a fact that becomes even more significant as this study continues.

     The document was hand-delivered and read, and Judas B. and Silas are identified as “prophets” who gave additional instruction as they “exhorted and strengthened the brethren with many words” (Acts 15:27, 32). Here we learn that Silas (as well as Judas B.) was a divinely inspired and adept teacher, as well as an encourager.

     When the apostle Paul needed a new missionary partner after he and Barnabas parted ways (Acts 15:36-39), Silas was chosen to fill the void (v. 40). Evidently he was someone in whom the apostle had a great deal of confidence and is never depicted as a subordinate or understudy but as an equal partner. After adding a couple more teammates, the mission team headed to Macedonia (Acts 16:1-12).

     In Philippi Silas participated in preaching Christ’s gospel, leading to the first converts on European soil (Acts 16:13-15). It was Silas who was working with Paul when the two were apprehended, dragged before the magistrates, and accused of disturbing the peace (a very serious charge under Roman law!). They were beaten with rods and with many stripes, then thrown into the inner prison with their feet secured in stocks (vv. 19-24). “But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them” (v. 25). The situation would have been much more daunting for Paul had Silas not been at his side.

     Later Paul and Silas together had the opportunity to teach the word of the Lord to the jailer and his family, resulting in more conversions (Acts 16:29-34). It is here we learn that Silas (like Paul) was an ethnic Jew and a Roman citizen (vv. 20, 37, 38). Silas also helped to evangelize the residents of Thessalonica, Berea, Athens, and Corinth (Acts 17:1–18:5) – leaving behind established congregations⁷ – before fading out of the Acts narrative, only to reappear in the epistles.

     A relatively short time after Paul, Silas (a.k.a. Silvanus), and Timothy had departed from Thessalonica, they collectively wrote a letter to the church of the Thessalonians (1 Thess. 1:1; 2:17), followed by a second letter not long thereafter (2 Thess. 1:1).⁸ Both documents are written almost entirely in the “we” form of address to “you” the Thessalonian readers. While Paul was obviously the leading correspondent, he kept his personal comments to a minimum in both 1 Thessalonians (2:18; 3:5; 5:27) and 2 Thessalonians (2:5; 3:17). Moreover, the implication of 2 Thess. 3:17 is that the actual writing of the material preceding the postscript was done by someone other than Paul himself. Seeing that Silvanus was both a prophet and an efficient writer, his contribution to the Thessalonian correspondence should not be ignored.

     Over a decade after his last known whereabouts in the biblical report, Silvanus reappears as the apostle Peter’s coworker. At the end of Peter’s first epistle, the acknowledgment is made: “By Silvanus, our faithful brother as I consider him, I have written [graphō] to you briefly …” (1 Pet. 5:12). Simon Peter, an uneducated fisherman (Acts 4:13), partnered with Silvanus, a prophet and competent writer, in producing this inspired document.

     Beyond these few details, little else is known about Silas/Silvanus. The New Testament record shows that he was:

o   a capable leader

o   an inspired prophet

o   an encouraging teacher

o   a dedicated missionary

o   an invaluable coworker

o   a skilled writer

His writing projects included at least four biblical manuscripts: the letter embedded in Acts 15:23-29, the Thessalonian correspondence, and 1 Peter.⁹ His vital role in the establishment and spread of the early Christian movement cannot be denied, the effects of which are still being experienced today. How unfortunate that the extent of his work is often overlooked and underappreciated. May we be encouraged and motivated by his life of faithful service.

--Kevin L. Moore

Endnotes:

     ¹ Acts 15:22–18:5.

     ² 2 Cor. 1:19 [cf. 10:14]; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12.

     ³ Silvanus (meaning “of the woods” in Latin) was the name of a Roman deity considered to be the protector of forests and fields, including crops, herds, and flocks.

     ⁴ See The Aramaic Patronymic Bar-.

     ⁵ Cf. Acts 1:20; 7:42; 13:29, 33; 15:15; 18:27; 23:5, 25; 24:14; 25:26.

     ⁶ See Challenging Anti-Conservative Presuppositions Part 4.

     ⁷ Cf. 1 Thess. 2:1-2, 13; 3:1-2; 2 Cor. 1:19. In addition to his initial evangelistic efforts, Silas’ ongoing follow-up work is indicated by his remaining in Berea (Acts 17:14), returning to Macedonia after meeting Paul in Athens (Acts 17:15; 1 Thess. 1:1; 3:1-2; Acts 18:5), and potentially remaining in Corinth after Paul’s departure (Acts 18:5, 18).

     ⁸ See The Letters of Paul, Silvans & Timothy to the Thessalonians. 

     ⁹ For his potential involvement in the writing of Hebrews, see Plural Authorship of Hebrews Part 1, and Part 2.

Related Posts: Titus, The Story of Young Jacob

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The Letters of Paul, Silvanus, and Timothy to the Thessalonians

     Who wrote 1 and 2 Thessalonians? While the apostle Paul was a capable evangelist and prolific letter writer, he rarely worked alone.¹ To focus exclusively on his personal involvement in his ministry and writing projects is to discount the invaluable contributions of his colleagues.

     The naming of three senders in 1 Thessalonians 1:1 and 2 Thessalonians 1:1 is a unique feature, unlike any other opening address in the Pauline corpus.² Moreover, of all the first person verbs, pronouns, participles, adjectives and articles in the extant writings of Paul, the highest concentration of plurals (‘we,’ ‘us,’ ‘our’) is found in the Thessalonian letters. Over 96% of the first person terminology in 1 Thessalonians is plural, with 92% plural in 2 Thessalonians. No compelling reason can be given for not taking these “we” references at face value and as indicative of a cooperative endeavor.

     The fact that first person singulars appear in both 1 Thessalonians (2:18; 3:5; 5:27) and 2 Thessalonians (2:5; 3:17), twice with Paul’s name emphatically appended (‘I, Paul’), shows that he was the leading correspondent, although he kept his personal comments to a minimum. And the implication of 2 Thess. 3:17 is that the actual writing of the material preceding the postscript was done by someone other than Paul himself.³

     A distinct feature of both 1 and 2 Thessalonians is the wording of the introductory thanksgiving. Elsewhere in Paul the introductory thanksgiving is typically in the first person singular (eucharistō = ‘I thank’), even when co-senders have been named.⁴ Yet in 1 Thess. 1:2 (eucharistoumen = ‘we give thanks’) and 2 Thess. 1:3 (eucharistein opheilomen = ‘we ought to give thanks’) the plural form appears – clearly suggestive of multiple persons – while a distinction is made with the second-person readership (‘you’). Paul, Silvanus, and Timothy are most naturally understood as the thanks-giving communicants, as no doubt the initial recipients would have inferred.⁵

     Also unique to the Thessalonian correspondence is how the Pauline parakaleō formula is worded. The apostle’s frequent use of this clause, while customarily in the first person singular (parakaleō humas = ‘I appeal to you’),⁶ is consistently plural in the Thessalonian letters (1 Thess. 2:12; 4:1, 10; 5:14; 2 Thess. 3:12). Outside of these letters, only in 2 Cor. 6:1 (where ‘we’ naturally includes Timothy [1:1, 13] and is contrasted with ‘you’) and in 1 Cor. 4:13 (where parakaloumen applies to ‘us the apostles,’ v. 9) is the first person plural used.

     With Paul as the prominent figure, 1 and 2 Thessalonians were co-authored by him, Silvanus (a.k.a. Silas), and Timothy from Corinth in late 50 and/or early 51. The two letters appear to have been composed within close proximity of one another, and 1 Thess. 2:17 indicates that this was a relatively short time after the three-man mission team had left the Thessalonian brethren. Having planted churches in Macedonia and then separating for a time, Paul and his companions rejoined one another in Corinth in late 50 (Acts 16–18).⁷ At the time of writing the three missionaries were together, and Timothy had had time to revisit Thessalonica and rejoin his colleagues (1 Thess. 3:1-6; cf. Acts 18:5). Corinth (as opposed to Athens) is the most likely place where these documents were penned, since enough time needed to elapse for the situation addressed in the letters to develop.

     The Thessalonian epistles seem to be the earliest extant writings in which Paul was involved.⁸ The question of what happens to Christians who die before the Lord’s return (1 Thess. 4:13 ff.) must have arisen fairly early in the history of the church. In the openings of 1 and 2 Thessalonians Paul is mentioned by name only, with no reference to his apostleship or any other appendage, while in every subsequent letter a descriptive designation is added. Moreover, a number of manuscripts of 1 Thess. 1:1 have the abbreviated greeting, “grace to you and peace” (cf. N/ASV, ESV),⁹ while the other Pauline documents include the added phrase, “from God our Father and Lord Jesus Christ.” This could suggest that the stereotypical Pauline greeting developed after the earliest letter (1 Thessalonians) had been composed.

     Because of discernable differences between the two documents, a number of critics have rejected 2 Thessalonians as a genuine Pauline writing. The sentences are longer and more complex in 2 Thessalonians, and 2 Thessalonians is more formal in tone than 1 Thessalonians. It has also been alleged that the eschatology of 1 Thessalonians (with a sense of the imminent return of Christ) is different from 2 Thessalonians (warning against thinking the Lord’s return is imminent).

     While the extent of the differences has been exaggerated in some scholarly circles, one must appreciate the collaborative effort of Paul, Silvanus, and Timothy in producing these letters. If Silvanus did the actual transcribing of one and Timothy the other, both the similarities and the differences are not only explicable but are perfectly understandable. Further, the respective issues and emphases would readily account for the seemingly different tones.

     The two epistles are responding to two different ideas about the Lord’s second coming. The first letter responds to the fear that those who had died will miss out on the return of Christ, and emphasis is placed on the suddenness and unexpectedness of the return (whenever that might be). The second letter addresses the false idea that Christ has already come back, therefore emphasis is on certain events that must take place first. The theology is not different between the two letters, but the emphasis is because of different circumstances.

     Under the guidance of God's Spirit, who wrote 1 and 2 Thessalonians? Do we believe in giving credit to whom credit is due? When reading, for example, “you received the word of God which you heard from us …” (1 Thess. 2:13) and “we command you, brethren, in the name of our Lord Jesus Christ …” (2 Thess. 3:6), why do so many emphasize Paul alone and dismiss the contributions of Silvanus and Timothy? All of these men were spiritually gifted (cf. Acts 15:32; 2 Tim. 1:6) and equally involved in the Lord’s work. Rather than speaking of “Paul’s letters to the Thessalonians,” would it not be more accurate to make reference to “the letters of Paul, Silvanus and Timothy to the Thessalonians”? Not only does the New Testament teach the importance of unity and cooperation among brethren, the Thessalonian correspondence is a product, example and demonstration of it.

 --Kevin L. Moore  

Endnotes:

     ¹ See Paul the Myth Vs. the Real Paul, and Biblical Authorship (Part 4).

     ² Two senders are designated in 1 Corinthians, 2 Corinthians, Philippians, Colossians, and Philemon, and only one in Romans, Ephesians, and the Pastorals. While at least three (possibly more?) co-senders are mentioned in Galatians, only Paul is actually named.

     ³ Cf. Rom. 16:22; 1 Cor. 16:21; Gal. 6:11; Col. 4:18; Philm. 19. Since Timothy is mentioned in the third person in 1 Thess. 3:2-6 and the adept writing ability of Silvanus (a.k.a. Silas) is elsewhere suggested (Acts 15:22-23; 1 Pet. 5:12), Paul’s authorial partner in 1 Thessalonians was probably Silvanus. Timothy’s name in the opening address on the same level as Paul and Silvanus suggests his collaborative role, and the verbal and stylistic differences between 1 and 2 Thessalonians may be due to a greater involvement of Timothy in the drafting of the second letter.

     ⁴ Rom. 1:8; 1 Cor. 1:4; Phil. 1:3; 2 Tim. 1:3; Philm. 4. In 2 Cor. 1:3 and Eph. 1:3 the introductory blessing or eulogy is worded generically with no reference to person. Unless otherwise noted, all scripture quotations are the author's own translation.

     ⁵ The first person plural is also used in the introductory thanksgiving of Colossians, naturally inclusive of Timothy (1:1-3). The main difference between Colossians and the Thessalonian letters is that the “we-you” contrast does not extend beyond 1:12 in Colossians (except for sporadic instances in 4:3, 8), whereas it is maintained throughout the Thessalonian correspondence.

     ⁶ Thirteen times this formula is used in Paul’s writings in the first person singular: Rom. 12:1; 15:30; 16:17; 1 Cor. 1:10; 4:16; 16:15; 2 Cor. 2:8; 10:1; Eph. 4:1; Phil. 4:2; 1 Tim. 2:1; Philm. 9, 10.

     ⁷ Silas and Timothy met up with Paul in Athens (Acts 17:15; 1 Thess. 3:1), apparently returned to Macedonia, and then joined Paul again in the city of Corinth (1 Thess. 3:2-6; Acts 18:5). Claudius had dispelled Jews (including Aquila and Priscilla) from Rome in 49, and Gallio began as proconsul of Achaia in June 51 (cf. Acts 18:2, 12).

     ⁸ The letter embedded in Acts 15:23-29 would be an exception, but this is best left for another discussion.

     ⁹ Both the Alexandrian and Western text types are in agreement on the abbreviated clause. It seems more reasonable to conclude that later copyists sought to harmonize the shorter reading of 1 Thessalonians with the conventional longer version than having omitted the rest of the phrase (see B. M. Metzger, Textual Commentary [2nd ed.] 561).

Related Posts: Biblical Authorship: Challenging Anti-Conservative Presuppositions Part 3 and Part 4

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