Silas

VIEW:24 DATA:01-04-2020

three, or the third
Hitchcock's Bible Names Dictionary


SILAS (Acts) and SILVANUS (Epistles).—There can be little doubt that the Silvanus of the Pauline Epistles (2Co_1:19, 1Th_1:1, 2Th_1:1) is the same as the Silas of Acts.
Probably Silas is an abbreviation, like Lucas (Luke), Hermas, Amplias, Epaphras, Nymphas. etc. In Acts we find many such familiar names (cf. esp. Priscilla in Acts = Prisca Rom_16:3 RV [Note: Revised Version.] , Sopater Act_20:4 = Sosipater Rom_16:21). We might indeed have expected ‘Silvas’ not ‘Silas,’ but these abbreviations are very irregular. It has been suggested that Silas was the real name, and of Semitic origin, while Silvanus was adopted for a Roman name as being similar in sound; but then we should have expected for the latter ‘Silanus,’ not Silvanus.
Silas was a Christian prophet (Act_15:32), one of the ‘chief men among the brethren’ (therefore doubtless of Jewish birth), who with ‘Judas called Barsabbas’ was sent as a delegate from the Apostolic Council with Paul and Barnabas, to convey the decision of the Council (Act_15:22 ff.). He was also probably a Roman citizen (Act_16:37), though this inference is denied by some. It is uncertain if he returned from Antioch to Jerusalem (Act_15:34 is of doubtful authenticity), but in any case he was soon after chosen by Paul to go with him on the Second Journey, taking Barnabas’ place, while Timothy afterwards took John Mark’s. For this work Silas’ double qualification as a leading Jewish Christian and a Roman citizen would eminently fit him. He accompanied Paul through S. Galatia to Troas, Philippi (where he was imprisoned), Thessalonica, and Berœa. When Paul went to Athens, Silas and Timothy were left behind, perhaps to bring the latest news from Thessalonica (in case it was possible for the Apostle to return thither), with injunctions to follow at once; and this they probably did. But they seem to have been sent back on a mission to Macedonia (1Th_3:1 : Paul was ‘left behind at Athens alone’), Timothy to Thessalonica, Silas perhaps to Philippi; they rejoined Paul at Corinth, and are associated with him in the letters, probably written thence, to the Thessalonians. Here Silas disappears from the Pauline history. But there is no reason for suspecting a defection like that of Mark; the cordial reference to his former preaching in 2Co_1:19 (written on the Third Journey) contradicts this. We afterwards find him attending on St. Peter, acting as bearer and perhaps scribe of his First Epistle (1Pe_5:12); for there is no reason to suppose that the Petrine Mark and Silvanus were other than those connected with St. Paul. Whether this attendance was before or after the death of St. Paul depends on the date we give to 1Peter ; see a full Excursus in Dr. Bigg’s edition of that Epistle.
A. J. Maclean.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Contracted form of SILVANUS. A chief (Greek "leading") man of the church at Jerusalem, a prophet (Act_15:22-32). His name from the Latin sylva, "a wood," implies he was a Hellenistic Jew. He was (Act_16:37) a Roman citizen. Delegated by the Jerusalem council to accompany Paul and Barnabas with the decree for Antioch. Then he returned to Jerusalem (Act_15:33), for (Act_15:34) "notwithstanding it pleased Silas to abide there still" is an interpolation to account for Act_15:40 (the Sinaiticus, Vaticanus, and Alexandrinus manuscripts omit Act_15:34). He doubtless revisited Antioch soon after his return to Jerusalem, so he was there chosen by Paul to be companion of his second missionary tour (Act_15:40-17;Act_15:14). He stayed behind with Timothy at Berea when Paul went on to Athens, but was charged to join him there with all speed (Act_17:15).
Silas, when he and Timothy (apparently together) came from Macedonia, found Paul at Corinth (Act_18:5). Whether in the meantime he had joined Paul at Athens, and been sent thence to Thessalonica with Timothy (1Th_3:2), and joined him again at Corinth, is not recorded. Paul notices his preaching at Corinth and associates his name with his own in the heading of the two epistles to the Thessalonians (2Co_1:19; 1Th_1:1; 2Th_1:1). Silas was the bearer of the first epistle of Peter (1Pe_5:12) who designates him "a faithful brother unto you as I suppose." The uncertainty is not as to Silas's faithfulness to them (which is strongly marked by the article in the Sinaiticus and Alexandrinus manuscripts), but as to whether he or some other would prove to be the bearer of the epistle, addressed as it was to five provinces, all of which Silas might not reach.
"By Silas that faithful brother, as I expect, I have written to you." Silas probably stood in a close relation to the churches of Asia, having taken the oversight after Paul's departure, and afterward went to Peter. Silas was a suitable messenger by whom to confirm Paul's doctrine of "the true grace of God" in the stone churches (2Pe_3:16). After Paul's last journey to Jerusalem Silas no more appears as his companion. His connection with Peter began after that. "Exhorting and confirming the brethren" seems to have been Silas' forte (Act_15:32). In the public witness for Christ confirmed by the Pythoness at Philippi, and in the scourging for His name's sake, and the prayers and praises sung in the prison to God, and in the jailer's conversion, Silas bore a part second only to Paul (Act_16:19; Act_16:25; Act_16:29). So also at Thessalonica and Berea (Act_17:4; Act_17:10).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Si'las. (contracted form of Silvanus, woody). An eminent member of the early Christian Church, described, under that name, in the Acts, but as Silvanus, in St. Paul's Epistles. He first appears as one of the leaders of the church at Jerusalem, Act_15:22, holding the office of an inspired teacher. Act_15:32. His name, derived from the Latin, silva, "wood", betokens him a Hellenistic Jew, and he appears to have been a Roman citizen. Act_16:37. He was appointed as a delegate to accompany Paul and Barnabas, on their return to Antioch with the decree of the Council of Jerusalem. Act_15:22; Act_15:32.
Having accomplished this mission, he returned to Jerusalem. Act_15:33. He must, however, have immediately revisited Antioch, for we find him selected by St. Paul as the companion, of his second missionary journey. Act_15:40; Act_17:10. At Berea, he was left behind with Timothy, while St. Paul proceeded to Athens, Act_17:14, and we hear nothing more of his movements, until he rejoined the apostle at Corinth. Act_18:5. His presence at Corinth is several times noticed. 2Co_1:19; 1Th_1:1; 2Th_1:1. Whether he was the Silvanus who conveyed St. Peter's first Epistle to Asia Minor, 1Pe_5:12, is doubtful; the probabilities are in favor of the identity. A tradition of very slight authority represents Silas to have become bishop of Corinth.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

or SYLVANUS, was, according to St. Luke, Act_15:22, one of the “chief men among the brethren,” which makes it probable, that he was of the number of the seventy disciples. When a dispute was raised at Antioch about the observation of the legal ceremonies, they chose Paul, Barnabas, Judas, and Silas, to go to Jerusalem, to advise with the Apostles concerning this question. He is thought to be the same Silas who is mentioned by the name of Sylvanus, in the title of the two epistles of St. Paul to the Thessalonians. St. Peter sent his first epistle by him from Rome, wherein he styles him “a faithful brother.” Silas joined himself to St. Paul; and after Saul and Barnabas had parted, on account of John Mark, Act_15:37-41, Silas followed St. Paul, and went with him to visit the churches of Syria and Cilicia.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

Among the more open-minded Jewish Christians in the Jerusalem church was Silas, sometimes called Silvanus. Besides being Jewish, he had the privileged status of Roman citizenship (Act_15:22; Act_16:37). He was present at the conference in Jerusalem that discussed the problems created by Jewish legalists among the Gentile churches. When the Jerusalem leaders decided to send representatives to reassure the Gentile churches, Silas was one of the two they chose (Act_15:22-27). He was a preacher whose messages strengthened the hearers (Act_15:32).
Silas must have impressed Paul with his conduct at the conference in Jerusalem. As a result Paul chose him as his fellow worker for a missionary tour to the recently planted Gentile churches and beyond (Act_15:40). He was with Paul through dangerous experiences in Philippi, Thessalonica, Berea and Corinth (Act_16:19-40; Act_17:1-15; Act_18:5-11), and Paul often spoke warmly of him as his fellow worker (2Co_1:19; 1Th_1:1; 2Th_1:1).
After his association with Paul, Silas worked closely with Peter. He visited Rome with Peter, and played a part in the writing of 1 Peter, a letter that Peter sent to the churches of northern Asia Minor (1Pe_1:1; 1Pe_5:12-13; see PETER, LETTERS OF).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

sı̄?las (Σίλας, Sı́las, probably contraction for Σιλουανός, Silouanós; the Hebrew equivalents suggested are שׁליש, shālı̄sh, ?Tertius,? or שׁלח, shelaḥ (Gen_10:24) (Knowling), or שׁאוּל, shā'ūl = ?asked? (Zahn)): The Silas of Acts is generally identified with the Silvanus of the Epistles. His identification with Titus has also been suggested, based on 2Co_1:19; 2Co_8:23, but this is very improbable (compare Knowling, Expositor's Greek Test., II, 326). Silas, who was probably a Roman citizen (compare Act_16:37), accompanied Paul during the greater part of his 2nd missionary journey (Acts 15 through 18). At the meeting of the Christian community under James at Jerusalem, which decided that circumcision should not be obligatory in the case of Gentile believers, Silas and Judas Barsabas were appointed along with Paul and Barnabas to convey to the churches in Antioch and Syria and Cilicia the epistle informing them of this decision. As ?leading men among the brethren? at Jerusalem, and therefore more officially representative of the Jerusalem church than Paul and Barnabas, Silas and Judas were further commissioned to confirm the contents of the letter by ?word of mouth.? On arrival at Antioch, the epistle was delivered, and Judas and Silas, ?being themselves also prophets, exhorted the brethren with many words, and confirmed them.? Their mission being thus completed, the four were ?dismissed in peace from the brethren unto those that had sent them forth? (Revised Version), or ?unto the apostles? (the King James Version) (Act_15:22-33).
Different readings now render the immediate movements of Silas somewhat obscure; Act_15:33 would imply that he returned to Jerusalem. But some texts proceed in Act_15:34, ?Notwithstanding it pleased Silas to abide there still,? and others add ?and Judas alone proceeded.? Of this, the first half is accepted by the King James Version. The principal texts however reject the whole verse and are followed in this by the Revised Version (British and American). It is held by some that he remained in Antioch till chosen by Paul (Act_15:40). Others maintain that he returned to Jerusalem where John Mark then was (compare Act_13:13); and that either during the interval of ?some days? (Act_15:36), when the events described in Gal_2:11 ff took place (Wendt), he returned to Antioch along with Peter, or that he and John Mark were summoned thither by Paul and Barnabas, subsequent to their dispute regarding Mark. (For fuller discussion, see Knowling, Expositor's Greek Test., II, 330, 332-35.)
Upon Barnabas' separation from Paul, Silas was chosen by Paul in his place, and the two missionaries, ?after being commended by the brethren (at Antioch) to the grace of the Lord,? proceeded on their journey (Act_15:33 margin through 40). Passing through Syria, Cilicia, Galatia, Phrygia and Mysia, where they delivered the decree of the Jerusalem council and strengthened the churches, and were joined by Timothy, they eventually reached Troas (Acts 15:41 through 16:8). Indications are given that at this city Luke also became one of their party (compare also the apocryphal ?Acts of Paul,? where this is definitely stated; Budge, Contendings of the Apostles, II, 544).
Upon the call of the Macedonian, the missionary band set sail for Greece, and after touching at Samothrace, they landed at Neapolis (Act_16:9-11). At Philippi, Lydia, a seller of purple, was converted, and with her they made their abode; but the exorcism of an evil spirit from a sorceress brought upon Silas and Paul the enmity of her masters, whose source of gain was thus destroyed. On being charged before the magistrates with causing a breach of the peace and preaching false doctrine, their garments were rent off them and they were scourged and imprisoned. In no way dismayed, they prayed and sang hymns to God, and an earthquake in the middle of the night secured them a miraculous release. The magistrates, on learning that the two prisoners whom they had so maltreated were Roman citizens, came in person and besought them to depart out of the city (Acts 16:12-39). After a short visit to the house of Lydia, where they held an interview with the brethren, they departed for Thessalonica, leaving Luke behind (compare Knowling, op. cit., 354-55). There they made many converts, especially among the Greeks, but upon the house of Jason, their host, being attacked by hostile Jews, they were compelled to escape by night to Berea (Acts 16:40 through 17:10). There they received a better hearing from the Jews, but the enmity of the Thessalonian Jews still pursued them, and Paul was conducted for safety to Athens, Silas and Timothy being left behind. On his arrival, he dispatched an urgent message back to Bercea for Silas and Timothy to rejoin him at that city (Act_17:11-15). The narrative of Acts implies, however, that Paul had left Athens and had reached Corinth before he was overtaken by his two followers (Act_18:5). Knowling (op. cit., 363-64) suggests that they may have actually met at Athens, and that Timothy was then sent to Thessalonica (compare 1Th_3:1, 1Th_3:2), and Silas to Philippi (compare Phi_4:15), and that the three came together again at Corinth. The arrival of Silas and Timothy at that city is probably referred to in 2Co_11:9. It is implied in Act_18:18 that Silas did not leave Corinth at the same time as Paul, but no further definite reference is made to him in the narrative of the 2nd missionary journey.
Assuming his identity with Silvanus, he is mentioned along with Paul and Timothy in 2Co_1:19 as having preached Christ among the Corinthians (compare Act_18:5). In 1Th_1:1, and 2Th_1:1, the same three send greetings to the church at Thessalonica (compare Act_17:1-9). In 1Pe_5:12 he is mentioned as a ?faithful brother? and the bearer of that letter to the churches of the Dispersion (compare on this last Knowling, op. cit., 331-32). The theory which assigns He to the authorship of Silas is untenable.

International Standard Bible Encyclopedia
PRINTER 1915.

Silvanus
Si?las, a contraction of Silvanus, a distinguished Christian teacher in the church at Jerusalem, who, with Barnabas, was associated by that church with Paul (Act_15:22; Act_15:32), and accompanied him in his second journey through Asia Minor to Macedonia (Act_15:40; Act_16:19; Act_16:25; Act_17:4). He remained behind at Berea for a short time, when Paul was obliged to flee from that place (Act_17:10; Act_17:14). They met again at Corinth (Act_18:5; comp. 1Th_1:1), where Silas was active in the work of an evangelist (2Co_1:19). He is invariably called Silvanus in the Epistles, but the contraction Silas is always used in the Acts. Whether this Silvanus is the same person who was the bearer of St. Peter's epistle to the churches in Asia Minor (1Pe_5:12), cannot be ascertained. The traditions regard Silas and Silvanus as different persons, making the former bishop of Corinth, and the latter bishop of Thessalonica.




The Popular Cyclopedia of Biblical Literature
by John Kitto.


(Σίλας), an eminent member of the early Christian Church, described under that name in the Acts, but probably as Silvanus (q.v.) in Paul's epistles, B.C. 47-55. The Alexandrine writers adopted somewhat bold abbreviations of proper names, such as Zenas for Zenodorus, Apollos for Apollonius, Hermas for Hermodorus. The method by which they arrived at these forms is not very apparent. Silas first appears as one of the leaders (ἡγούμενοι, ) of the Church at Jerusalem, (Act_15:22), holding the office of an inspired teacher (προφήτης, Act_15:32). His name, derived from the Latin silva, “wood,” betokens him a Hellenistic Jew, and he appears to have been a Roman citizen (Act_16:37). He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decree of the Council of Jerusalem (Rom_15:22; Rom_15:32). Having accomplished this mission, he returned to Jerusalem (Rom_15:33; the following verse, ἔδοξε δὲ τῷ Σίλᾷ ἐπιμεῖναι αὐτοῦ, is perhaps an interpolation introduced to harmonize the passage with Act_15:40). He, must, however, have immediately revisited Antioch, for we find him selected by Paul as the companion of his second missionary journey (Act_15:40;). At Beroea he was left behind with Timothy while Paul, proceeded to Athens (Act_17:14), and we hear nothing more of his movements until he rejoined the apostle:at Corinth (Act_18:5). Whether he had followed Paul to Athens in obedience to the injunction to do so (Act_17:15), and had been sent thence with Timothy to Thessalonica (1Th_3:2), or whether his movements, were wholly independent of Timothy's, is uncertain (Conybeare and Howson, Life of St. Paul, 1, 458, note). His presence at Corinth is several times noticed (2Co_1:19; 1Th_1:1; 2Th_1:1). He probably returned to Jerusalem with Paul, and from that time the connection between them appears to have terminated. Whether he was the Silvanus who conveyed Peter's first epistle to Asia Minor (1Pe_5:12) is doubtful; the probabilities are in favor of the identity, the question is chiefly interesting as bearing upon the Pauline character of Peter's epistles (De, Wette. Einleit. § 4). We have to notice, for the purpose of rejecting, the theories which identify Silas with Tertius (Rom_16:22) through a Hebrew explanation of the name (שָׁלְישׁ), and again with Luke, or at all events with the author of the Acts (Alford, Prolegom. in Act_1:1). The traditions (ap. Dorothaeum et Hippolytum) regard Silas and Silvanus as different persons, making the former bishop of Corinth, and the latter bishop of Thessalonica (see Fabricins, Lux Evang. p. 117; Cellarius, Diss. de Sila Viro Apostol. Jen. 1773). SEE PAUL.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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