Tag: Silas

Posted in General

Be A Barnabas – A Short Sermon

Posted on by writtenexposition

A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn. Proverbs 12:2 – ‘a good man’ obtains God’s favour.

The steps of a good man are ordered by the LORD: and he delighteth in his way. Psalm 37:23 – God adjusts the steps of ‘a good man.’

A good man showeth favour, and lendeth: he will guide his affairs with discretion. Psalm 112:5 – ‘a good man’ does all kinds of gracious acts on behalf of others.

Are there any NT examples of ‘a good man?’ Yes, there are two, each named Joseph.

And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God. This man went unto Pilate, and begged the body of Jesus. Luke 23:50-52

Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. Acts 11:22-24

Let us think briefly about Joseph, whom the apostles surnamed Barnabas.

INTRODUCTION


After you die, how would you like people to remember you? Or, more to the point, how do you think you actually will be remembered. As a likeable person, someone funny, kind, loyal and supportive? Or as someone tough, powerful, ruthless, cruel, successful? This world tends to celebrate power, prominence, and personal success but the Scriptures we have read quietly lift up another kind of person – ‘a good man’ – someone who is steady, generous, Spirit-filled, and committed to promoting the welfare of others. One such figure emerges in the early chapters of the Acts of the Apostles: a man whose nickname was Barnabas.

Barnabas does not dominate the narrative of Acts like Peter and Paul. He did not write any of the books of the Bible or perform recorded miracles and yet his influence is profound but often overlooked. Without Barnabas, the early Church might have developed differently, if at all. Without Barnabas our New Testament would lack the Gospel of Mark and the Pauline letters. Without Barnabas the early Christian congregations in Asia Minor and Europe might never have been formed. Acts 11:24 gives that simple yet powerful description of him: ‘He was a good man, full of the Holy Spirit and faith.’ Let us look at some highlights in the life of this ‘good man’ and consider how we each can emulate him, for today’s Church desperately needs people like that. Let us each ask ourselves: ‘Am I willing to ‘Be a Barnabas?’


1. A ‘BARNABAS’ WILL SEE PEOPLE WHO ARE IN NEED AND HELP THEM

And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, Having land, sold it, and brought the money, and laid it at the apostles’ feet. Acts 4:32-37

Barnabas is first mentioned in Acts 4:36. This verse tells us that his name was Joseph, that he was a native of Cyprus and of the tribe of Levi. Luke, the author of Acts, also comments that the apostles nicknamed him ‘Barnabas’ (which means ‘son of encouragement’) because this was the chief characteristic of his life. A man of some means, he had obviously settled at Jerusalem and become one of the early adherents of the Christian faith. The noun ‘consolation,’ ‘encouragement, comfort’ here is paráklēsis. No doubt your mind has already jumped to John 14:16 where the Lord designates the Holy Spirit as Paraclete (paráklētos) – the Comforter – one who comes alongside to help. Barnabas was certainly an encourager because he was generous and willing to help meet the needs of those who lacked. In Acts 4:32-37, we see Barnabas’s generosity in action. He sold his field and brought the proceeds to the apostles to support the needs of the early church.

Application: In our lives, we can emulate Barnabas by being attentive to the needs of others. This could mean volunteering our time, donating money and resources, or simply offering a listening ear to someone in distress. When we recognise the needs of others and respond with compassion, we are following his example.


2. A ‘BARNABAS’ WILL FIND PEOPLE WHO ARE ALONE AND INCLUDE THEM

And when Saul was come to Jerusalem, he attempted to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. And he was with them coming in and going out at Jerusalem. Acts 9:26-28

When Saul, later known as Paul, sought to join the disciples in Jerusalem, he faced scepticism and fear due to his past as a persecutor of Christians. They rejected him for they were all afraid of him. That is understandable because not much earlier he had been persecuting them. They must have wondered if he was pretending to be a disciple in order to identify followers of Jesus with a view to arresting them or even putting them to death?

Barnabas stepped in, vouching for the reality of Saul’s conversion and introducing him to the apostles. His willingness to ‘stick his neck out’ and include Saul was a significant risk, but it demonstrated his faith in God’s transforming power. It also shows the high esteem in which Barnabas was held by the early church, which accepted the former persecutor on Barnabas’ recommendation alone.


Application: We can be like Barnabas by actively including those who may feel isolated or marginalised. This could involve reaching out to newcomers in our assembly, inviting someone to join a ministry or group, or simply being a friend to someone who seems alone. Including people fosters a sense of belonging and reflects the love of Christ.


3. A ‘BARNABAS’ WILL IDENTIFY HIS/HER OWN SPIRITUAL GIFTS AND EXERCISE THEM

Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. Acts 13:1-3

In Acts 13:1-2, we see Barnabas in a leadership role within the church at Antioch, where he was recognised for his spiritual gifts. Since he was exercising his gifts the Holy Spirit called him, along with Saul, to embark on a missionary journey. Notice that Barnabas was willing to step into this further calling.


Application: God has given each one of us unique spiritual gifts. We can emulate Barnabas by identifying those gifts and using them for the benefit of all. Whether it be teaching, serving, encouraging, or whatever, exercising our gifts allows us to contribute to the Lord’s work and support other believers on their Christian pathway.


4. A ‘BARNABAS’ WILL RECOGNISE THE POTENTIAL IN OTHERS AND ENCOURAGE THEM


Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. Then departed Barnabas to Tarsus, for to seek Saul: And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. Acts 11:19-26

Following the martyrdom of Stephen and the subsequent persecution of Christians much of the Jerusalem church had been scattered. Some of them went to Antioch in Syria and through their proclamation of the gospel ‘a great number believed and turned to the Lord.’ News of this reached the church in Jerusalem and they wished to get a clearer report of this great work. Wisely, they sent Barnabas, the ‘son of encouragement’ – a Hellenistic Jew who would fit in better in Antioch than a Jerusalem Jew.

It would have been so easy for him to criticise, to focus on all that was wrong. Perhaps the format of their church services was different from that in Jerusalem. Barnabas did not disparage the work in Antioch but rejoiced at the evidence of the grace of God. Barnabas helped the church there and we read again that ‘much people was added to the Lord.’

Imagine joining an already thriving church and then as a result of your ministry there the work explodes further and great things are happening. What would you think and do? One could forgive Barnabas had he felt rather pleased with himself, lapped up the many compliments and basked in the limelight. But no! Viewing the success of the gospel in Antioch Barnabas’ thoughts were: ‘We need Saul, I’ll go and fetch him.’

Barnabas recognised the potential in Saul and sought him out to come help teach the new believers in Antioch. This partnership not only strengthened the church there but also allowed Saul to grow into the highly influential leader he would become. Barnabas was willing to share his teaching ministry and be a mentor to the future great Apostle to the Gentiles.


Application: We too can look for opportunities to mentor and support others in their spiritual growth. This might involve encouraging a younger believer, sharing responsibilities in ministry, or simply offering guidance based on our experience. By recognising and nurturing the potential in others, we not only help them develop as individual Christians but also build a stronger local church as well.

5. A ‘BARNABAS’ WILL TAKE PEOPLE WHO HAVE FAILED AND RESTORE THEM

And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; And Paul chose Silas, and departed, Acts 15:37-40

Barnabas’s commitment to restoration is evident in his relationship with John Mark. Paul did not want to take Mark on their next journey due to his earlier failure (Acts 13:13) when he left the missionaries and returned home, seemingly unable to endure the hardships of pioneer missionary work. When Paul adamantly refused to take him and set off with Silas Barnabas stood by Mark. Barnabas took Mark and headed off with him in a different direction. This willingness to restore rather than reject is a hallmark of Barnabas’s character.


Application: Throughout life, we may encounter individuals who stumble or fail. We can emulate Barnabas by offering grace and support, helping them to find their way back to the Lord and to the assembly. Restoration is a powerful act of love that reflects the heart of Christ.


SUMMATION

Our world is an ungodly and unrighteous environment in which there is much to discourage. Unfortunately discouragement is not confined to the world but is also found in the local church. Self-centredness and self-promotion, rivalry, a lack of harmony and an absence of Christian love can all lead to a lack of concern for other believers. We can therefore be thankful for those among us who, in such an atmosphere, exercise a ministry of encouragement.

Within the early Christian community Barnabas serves as an example of comfort, encouragement, generosity, and support. We can emulate him in our daily lives by finding those in need, including the lonely, exercising our gifts, recognising potential in others, and restoring the fallen.

Let us therefore commit to being a ‘Barnabas’ in a world that often overlooks the power of encouragement. May we be known for our willingness to help, include, mentor, and restore; reflecting the love of Christ in all that we do. Let us pray for the strength and wisdom to live out these qualities, and thus become true sons and daughters of encouragement, like Barnabas.

A ‘Barnabas’ will see people who are in need and help them.

A ‘Barnabas’ will find people who are alone and include them.

A ‘Barnabas’ will identify his/her own spiritual gifts and exercise them.

A ‘Barnabas’ will recognise the potential in others and encourage them.

A ‘Barnabas’ will take people who have failed and restore them.





Posted in Exposition

1 PETER 5:5-14 – CLOSING WORDS

Posted on by writtenexposition

1 Peter 5:5-7 EXHORTATION TO ASSEMBLY MEMBERS

1 Peter 5:8-11 A WARNING ABOUT THE ADVERSARY

1 Peter 5:12-14 FAREWELL AND FINAL GREETINGS

5:5-7 Just as in 3:1, 7 Peter uses the word ‘likewise’ to stay on the same subject but address his remarks to a different group of people. Here he continues with the idea of subordination and, having addressed the elders in v.1, now addresses the ‘younger.’ Although ‘younger’ is masculine Peter possibly has in mind every member of the assembly who was not an elder, rather than just the younger men. He instructs them to be subject to the elders (church leaders).

Without diminishing the leadership role Peter exhorts them all, including elders, to have an attitude of subordination to one another and to ‘clothe’ (egkombóomai) themselves with humility. This word is derived from egkómbōma – an apron or garment with strings that a slave wore when working. Humility (tapeinophrosúnē) is the attitude of lowliness of mind that Christians ought to display toward one another. A similar sentiment using the same word is expressed by the apostle Paul in Eph 4:2; Phil 2:3 and Col 3:12. Peter asserts that this is the will of God by quoting Prov 3:34 LXX. That verse is also quoted in James 4:6; a similar passage which also refers to resisting the devil (4:7) and to humbling oneself before God, who will later exalt (4:10).

The thought changes from humility in relation to others to humility before God. ‘Therefore’ (i.e. because God resists the arrogant but honours the humble) they should also subordinate themselves to God, knowing that he will exalt them in due time. They are to accept that, despite the persecution and uncomfortable situation in which they find themselves, everything is under God’s control (‘powerful hand’). The mighty hand of God is an Old Testament idea: Exod 12:3, 9, 14,16; Deut 9:26; Ezek 20:33.

Divine Provision – God gives grace to the humble.

Divine Promotion – God will exalt the humble in due time.

The contrast is between humbling and raising up. See 1 Sam 2:7-9; Ezek 17:24; Mt 23:12; Lk 1:52; 14:11; 18:14.

5:7 DON’T WORRY

‘Casting all your care upon him; for he careth for you.’ 1 Peter 5:7 This is not an imperative but a participle following ‘humble yourselves’ (6a). See Psa 55:22.

It is interesting that the apostle Peter employed a term from his former occupation as a fisherman to advise Christians how to handle the cares and worries of daily life. What does ‘casting’ involve? It calls for ‘throwing away’ and ‘letting go.’ This verse falls naturally into two sections; each emphasizing a responsibility. Our part: ‘casting all your care upon him’ and God’s part: ‘he careth for you.’ Let us follow Peter’s advice, bearing in mind those two parts. We do the casting, God does the caring.

The Action: ‘casting’

The Amount: ‘all’

The Advocate ‘on him’

The Affection: ‘he careth’

The Administration: ‘for you’

5:8 STAY AWAKE

‘Be sober’ (nḗphō) – be serious i.e. stay focused

‘Be vigilant’ (grēgoreúō) – stay awake.

Peter knew from experience how difficult it was to stay awake. He fell asleep in the Lord’s hour of need. Grēgoreúō is the word for ‘watch’ in the Gethsemane episode and occurs three times in Mark’s account (14:34, 37, 38).

‘And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch…..And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation…’

By the way: The Lord Jesus had asked his disciples to watch and pray with Him in the Garden of Gethsemane, to help him through a difficult time. He was praying and suffering anguish such as no-one has ever suffered and went back to receive encouragement from his friends – but they were asleep. He woke them the first time, but thereafter let them sleep. Jesus had to bear his burden alone. Peter and the others who slept were able to serve him later on but never again did they have the opportunity to watch with Jesus in his hour of agony. The friend you fail today, you may not see again tomorrow. You may never have another opportunity to encourage, or display an act of kindness. Now back to the passage under consideration

5:9 FIGHT THE ADVERSARY

Peter tells them to keep calm and stay awake because there is a serious threat. Peter knew from experience how dangerous Satan was (Lk 22:31). The adversary is like a lion circling to ‘gulp them down’ (katapínō). This word can also mean ‘destroy’ or ‘overwhelm.’ Peter warns the believers about the person, power and purpose of Satan.

His Desire: ‘your adversary’ – He is an enemy.

His Danger: ‘a roaring lion’ – He is a formidable foe. – Psa 22:13

His Disposition: ‘ the devil’ – He slanders and falsely accuses.

His Determination: ‘walketh about’ – He never gives up.- Job 1:7

His Devouring: ‘may devour’

His Defeat: ‘resist stedfast in the faith’

They are to resist the Devil, firm in their faith. Firm and determined opposition is imperative. They are not told how to resist here but see Eph 6:10-13. The reference is most likely to their personal faith rather than faithfulness or the body of truth. A motivating factor in resisting the devil is knowing, as they do, that they have solidarity with other believers. The same kinds of sufferings are being experienced by the worldwide ‘brother hood’ (adelphótēs). Peter sets the suffering of Christian believers in Asia Minor in a global perspective.

‘ World’ – could be earth, inhabited world or world order.

5:10 ‘But’ – they have one who is more than a match for the adversary. He is the ‘God of all grace’ i.e. he gives help in every situation. He is the one who has called them in Christ (see also 1 Pet 1:15; 3:9, 21) to eternal glory. Their trials on earth will be short-lived but their glory will be eternal. Olígos could mean ‘little’ (a bit) but since the contrast here is with eternal glory it must mean a ‘little while.’

Next comes a promise, in the future tense. It is not a prayer. Four strong verbs emphasize their permanent vindication:

RESTORE (katartízō) complete, put back in order. For example, the fishing nets in Mt 4:21.

ESTABLISH (stērízō) make permanent. For example, the great gulf fixed in Lk 16:26.

STRENGTHEN (sthenóō) make strong.

SETTLE (themelióō) to lay on a firm foundation, secure by fixing firmly in place.

5:11 A doxology similar to that in 4:11b.

5:12-14 FAREWELL AND FINAL GREETINGS

‘By Silas’ See my post SILVANUS

For commendation of the bearer of a letter see: 1 Cor 16:10-11; Eph 6:21-22; Col 4:7-9; Tit 3:12-13.

‘Exhorting’ This could be a one word summary of 1 Peter. This letter gives instruction and encouragement to face persecution with hope and patience.

‘Testifying’ bearing witness. What he says carries weight.

‘God’s true grace’ This is the state they will enter at the unveiling of Jesus Christ (1:3). It is authentic, God will certainly fulfil his promises.

‘She who is at Babylon, elect like you, sends you her greetings’

Who was the lady? a) Peter’s wife 1 Cor 9:5? b) the church in the area Peter was writing from? A picturesque description. Compare 2 John 13.

What does ‘Babylon ‘ refer to? It is unlikely that the author was writing from Babylon on the Euphrates as it lay in ruins at that time. It is possible that he wrote from Rome. The city may have been a metaphor for a place of evil ( Rev 14:8; 17:5,18; 18:2. It was the capital of the pagan world. Or. since Babylon would have conjured up the idea of the Dispersion and the Exile in the minds of the Jewish believers the church at Rome was thought to be in Babylon because that was its place of exile. The Christians were sojourners and temporary aliens (1:1, 17;2:11).

‘Marcus my son’ John Mark the Evangelist. Peter had a close relationship with Mark.

The Christians are ‘all’ to greet each other with a kiss of love.

The letter closes with a prayer that this persecuted church will know peace. The peace is in Christ.

Peace as a Gift John 14:27

Peace as a Guard Phil 4:7

Peace as a Guide Col 3:15

Peace as a Goal Heb 12:14

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

1 PETER 5:1-4 – EXHORTATION TO ELDERS

Posted in Roman names

SILVANUS

Posted on by writtenexposition

Roman name: Silvanus

Greek form of a Jewish name: Silas

‘And some of them [Thessalonian Jews] were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women.’ Acts 17:4 ESV

‘Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ…’. 1Thess 1:1 ESV

Silvanus/Silas was one of the most influential figures in the early Christian church and yet he seems to have maintained a low profile; perhaps preferring to work quietly and effectively without drawing undue attention to himself. The Bible gives few personal details; only that he was a leading member of the Jerusalem assembly (Acts 15:22), that he was a prophet (Acts 15:32), and that he had Roman citizenship (Acts 16:37–38). His name occurs 17 times. He is called Silas in the Acts of the Apostles (15:22, 27, 32, 34, 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5) and in the Epistles he is referred to by his Roman name Silvanus ( 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1; 1 Pet 5:12).

THE EARLY SPREAD OF THE GOSPEL: A SURVEY

The first half of the Acts of the Apostles details the gradual spread of Christianity from Jerusalem. Acts 2:1-8:3 records phenomenal growth accompanied by persecution, mainly from the Jews as they did not regard Jesus as the Messiah and were angry that the Christians were undermining their beliefs. Luke viewed the stoning of Stephen in chapter 7 as a catalyst for the widespread ill-treatment of Christians. As a result, they dispersed throughout the empire, which, ironically, helped accelerate the spread of the gospel (Acts 8:3-4,11:19). Herod Agrippa 1 (King of Judea 41-44 CE) co-operated with the Jewish authorities in persecuting the early believers (Acts 12:1-2) and had John’s brother James put to death. He also made a failed attempt to execute Peter (Acts 12:1-19). Acts 8:4-13 tells of a successful preaching campaign by Philip in Samaria and a visit there by Peter and John also (8:14-25). Philip continued to Gaza (8:26) and from there to the seaside town of Azotus (8:40). After leaving Azotus he preached in various locations as he travelled 60 miles up the coast to Caesarea Maritima (8:40), the provincial capital of Roman Palestine. 

In chapter 9 we learn that Paul preached to the Jews at Damascus shortly after his conversion, but having met with antagonism, left for Jerusalem where he joined the church. He preached to Grecians (Greek-speaking Jews) but, after again experiencing opposition, left and returned to his home town of Tarsus in Asia Minor. By that time, according to a summary by Luke (Acts 9:31), there were Christian churches throughout Judea, Galilee, and Samaria. Meanwhile, Peter was busy evangelizing away from Jerusalem. He travelled to the coastal area where he healed Aeneas at Lydda, and then to Joppa to raise Dorcas from the dead before proceeding to Caesarea where he met the Roman centurion Cornelius (Acts 9:32-11:18) who, along with other Gentiles, believed and was ‘baptized in the name of the Lord’ (10:47-48). 

Acts chapters 11:19 – 15:35 focus on Antioch, where believers were first nicknamed ‘Christians’ (11:26). Luke is careful to emphasize the strong connection between the Gentile church at Antioch and the older Jewish church at Jerusalem. People from Cyprus and Cyrene left Jerusalem as a result of the persecution following Stephen’s death and brought Christianity to Antioch (11:19-20). The Jerusalem church, receiving news of this outreach to Gentiles in Antioch, sent Barnabas to support and encourage the believers. He then brought Paul to Antioch to spend a year helping him teach the Christians (Acts 11:19-26). Later the assembly at Antioch commended Barnabas and Paul to missionary service (Acts 13:1-5; 14:26) and sent them to Cyprus, Lycaonia and Pamphylia (Acts 13–14) on what is traditionally called Paul’s ‘First Missionary Journey.’ 

THE JERUSALEM COUNCIL

Paul and Barnabas returned to Antioch and remained there ‘a long time’ (Acts 14:28) until, about 49 CE, a problem arose when ‘certain men… came down from Judea’ teaching that: ‘Except ye be circumcised after the manner of Moses, ye cannot be saved’ (Acts 15:1). These men thought that the promises of salvation were to the Jews as a nation. Just as Judaism allowed for a few individual exceptions (proselytes) so too, they must have thought, did the Christian faith (e.g. Gentiles like the Ethiopian Eunuch and Cornelius). It would not have occurred to them that the gospel could be for the Gentiles as a group. They, therefore, considered it necessary that the few believers from a pagan background observe the Mosaic law, including the rite of circumcision. 

One can imagine that this teaching must have caused uncertainty in the minds of Christians of non-Jewish origin. Paul and Barnabas, however, who had already preached in Gentile areas without imposing Jewish rites upon the believers, would have none of it. They realized that the very essence of Christianity was at stake. The gospel was not just for Jews but was a universal message of salvation through faith in Jesus Christ, without additional demands. They had presented this same message to Jew and Gentile alike. After much discussion, the assembly at Antioch decided to send Paul, Barnabas and a few others to Jerusalem to meet the elders and apostles and seek a resolution of the problem. The issue boiled down to this: ‘Is anything more needed for salvation than faith in Jesus Christ?’

At the meeting, presided over (15:13) by James the Lord’s brother (Gal 1:19), Peter described how converted Gentiles had received the Holy Spirit just as Jewish Christians had (Acts 15:9-11). Paul and Barnabas also reported (15:12) the signs and wonders that God had performed through them among the Gentiles. James made the concluding speech (15:13-21).

Realizing that the issue was highly significant, the apostles and elders decided to write not only to the church at Antioch but also to the Gentile churches in Syria and Cilicia, which had been established by missionaries (Paul and Barnabas) sent out from Antioch. The striking thing in the letter is that the Jewish leadership of the Jerusalem church officially addressed the Gentile converts as ‘brothers:’

‘The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia.’ Acts 15:23

For Jews to call Gentiles ‘brethren,’ not because of blood relationship but because they shared the same faith in the Lord Jesus Christ, was hugely significant. The Jerusalem Council did not require Gentile believers to observe the rituals of the Mosaic law but requested that they avoid idolatry, unchastity and murder. The ‘brothers’ were not only to believe but also expected to behave.

The content of the letter was so weighty that oral confirmation was thought necessary. Two ‘chosen men’ (15:25) accompanied Paul and Barnabas to explain the conclusions reached by the Jerusalem Council and handle questions from the Gentiles. One of these delegates was Judas Barsabas. The other was Silas. 

SILVANUS/SILAS

Silas appears on the scene at this crucial stage in the history of the church. He and Judas Barsabas seem to have been involved in the composition of the letter (15:23), which they then delivered to Antioch and taught the believers there. Silas ‘exhorted the brethren with many words and confirmed (strengthened) them’ (15:32). This approach contrasts sharply with the harmful legacy of the legalists who had ‘troubled [the believers] with words, unsettling [their] minds’ (15:24 ESV). People like Silas, who can preach Jesus Christ clearly (2 Cor 1:19), teach believers to distinguish truth from error and encourage them in their faith, are much needed in today’s church.

After a while, Judas returned to Jerusalem while Silas stayed on at Antioch, teaching alongside Paul and Barnabas. Paul suggested to Barnabas that they ought to go and visit the assemblies in Syria and Cilicia which also were addressees of the Jerusalem letter. Unfortunately, Paul and Barnabas had a disagreement that resulted in each going his separate way. Paul then chose Silas to accompany him on the proposed trip.

SILVANUS THE MISSIONARY

Silas was a suitable choice because he was equally at ease with the Jewish and the Gentile wings of the church. He was a Jew with impeccable credentials as a leader (15:22) of the Jewish church at Jerusalem which had sent him as one of two trusted delegates to Gentile believers following the Jerusalem Council. On the other hand, he was a Roman citizen (16:37), had a Roman name (Silvanus) and spoke fluent Greek. He functioned well in Gentile churches (15:32-35), with his ministry among them much appreciated. Although Jewish, he welcomed the idea of missionary activity in pagan areas and was willing to endure persecution and hardship for the sake of the gospel (16:22-23). Together with Paul, he visited the assemblies in Syria and Cilicia (15:41), thus completing the instructions of the Jerusalem Council. Again, Silas produced good results as ‘the churches [were] established in the faith and increased in number daily’ (Acts 16:5).

This tour of Syria and Cilicia turned out to be just the initial stage of what we usually refer to as ‘Paul’s Second Missionary Journey.’ Paul, Silas and Timothy (16:1-3) then began to receive divine route guidance (16:6, 7, 9-10) which directed them away from Asia and caused them to take the Christian message to Europe. 

They set sail from Troas and landed in Macedonia where they preached the gospel in the cities of Philippi, Thessalonica and Beroea. Silas and Timothy remained at Beroea while Paul continued to Athens, from where he sent for them to join him (17:14-15). Timothy arrived at Athens with news of persecution in Thessalonica, so Paul sent him back there with a message of encouragement (1 Thess 3:1-6). Paul then left Athens and went to Corinth (18:1). Silas must also have gone back, perhaps to Philippi, for he and Timothy met up in Macedonia before re-joining Paul in Corinth (18:5). The three missionaries preached the gospel in Corinth (2 Cor 1:19), from where they jointly wrote two letters to the assembly at Thessalonica (1 Thess 1:1; 2 Thess 1:1).

Paul eventually left Corinth and sailed to Ephesus, then on to Syria (probably landing at Tyre) before taking a short voyage down the coast to Caesarea. He went up from there and ‘greeted the church’ (at Jerusalem?) before returning to his base at Antioch (Acts 18:18-22). We do not know at what point Silas left Paul. 

SILVANUS AND PETER

We do know that Silas/Silvanus continued to work for the Lord because there is a reference to him in 1 Peter, a book written about ten or twelve years after the end of the Second Missionary Journey:

‘By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.’ 1 Pet 1:5

After leaving Paul’s mission team, Silas must have joined forces with the apostle Peter, eventually working with him in Rome (1 Pet 5:13 – if ‘Babylon’ is a code word for ‘Rome’). Peter held him in high regard and accounted him ‘a faithful brother’, considering Silas/Silvanus qualified to write on his behalf. That Peter wrote ‘by Silvanus’ could mean several things: 

a) That Silvanus was responsible for drafting the letter on Peter’s behalf. Peter would have told him what he wanted to say, and Silvanus would have set out Peter’s thoughts and ideas in writing.

b) Silvanus was the amanuensis who wrote down what Peter dictated.

c) Silvanus was the person who would act as the bearer of the letter.

A) is the most likely meaning because of the literary nature of the Greek of 1 Peter. Some scholars consider it too refined to have been written by a Galilean fisherman who had not had a formal education. Silvanus may have managed Peter’s correspondence, presenting Peter’s spoken Greek in a more polished and technically correct written form. Peter was writing this letter to Christians in Asia Minor (1 Peter 1:1) whom he had not met. Silvanus would therefore have been an ideal helper as he had been to that area (Acts 15:41; 18:5) and had previously co-written two apostolic letters (1 & 2 Thessalonians).

SUMMATION 

i. Silvanus was well-known and respected as a leader in the early church (Acts 15:22). He was not only highly esteemed by the assembly at Jerusalem but also by those in Antioch, Philippi, Thessalonica, Beroea and Corinth. Perhaps he was known to Christians in Pontus, Galatia, Cappadocia, Asia and Bithynia (1 Peter 1:1) as well.

ii. As evidenced by his performance as a delegate of the Jerusalem church after the Jerusalem Council and in his later service as a missionary, Silvanus was a level-headed person and endowed with wisdom and tact. He was able to fit in with Christians of different backgrounds and outlooks yet had strong convictions and the ability to preach and explain the doctrines of the gospel to others.

iii. Although he was recognized as a leading brother in the Jerusalem church, we do not read that Silvanus forced his ideas upon the Jerusalem Council. Once it made its decision and appointed him as a delegate, Silas simply got on with the job. Later, when Paul ‘chose’ him as his missionary companion Silvanus was willing to ‘play second fiddle’ to Paul for the sake of the gospel. He was, therefore, a humble-minded Christian who was happy to work alongside and serve others in the Lord’s work.

iv. Silvanus was willing to endure hardship for the sake of the gospel. Along with Paul, he was brutally (1 Thess 2:2) and illegally (Acts 16:38) treated at Philippi. Despite the insults and injuries received, he was able to pray and sing praises to God in the gaol and willing to point the prison officer to Christ.

We must not forget that, despite his humble attitude, Silvanus was an important man in his own right. As a NT prophet, he was with the apostles in the front ranks of importance in the church (1 Cor 12:28; Eph 2:20; 3:5; 4:11) and, exercising his gift, spoke words of exhortation and encouragement from God before the completion of the New Testament scriptures. Silvanus, in fact, was co-author of at least three (1 & 2 Thessalonians; 1 Peter) of the inspired books in that collection. We can never match his achievements for the Lord, but it would be worthwhile to emulate his humble attitude, his flexibility towards other Christians with a different theological outlook and his dedication to the gospel ministry.