• By Gordon Franz


    During the last week of the Lord Jesus’ earthly ministry, He spoke a parable on faithfulness while He and His disciples sat on the Mount of Olives overlooking the city of Jerusalem (Matt. 24, 25). This parable is called the parable of the talents (25:14-30) and was given in the context of the Olivet Discourse.

    In this parable, Jesus describes a wealthy man who was leaving on a long trip. He gave each of his servants’ talents (money). “And to one he gave five talents, to another two, and to another one, to each according to his own ability” (25:15). Please notice the master gave each servant what he could handle and no more. The Lord Jesus is the same way with us. He knows what responsibilities we can handle and does not give us any more than we can bear.

    The first servant was a good businessman and turned his five talents into ten. The second took his two talents and turned them into four. Yet interestingly, the master gave both servants the same commendation. “Well done, good and faithful servant, you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord” (25:21, 23). The third servant took his one talent and buried it. When the master returned, the servant was thoroughly rebuked by his master (25:24-30).

    The implication of this parable is that a great preacher who is articulate and has a tremendous ability to communicate to a large audience and is mightily used of the Lord, may receive the same amount of rewards as an unknown faithful believer. For example, a Sunday School teacher (or AWANA leader) who may not be a public speaker, but who quietly, yet faithfully teaches his or her Sunday School class (or AWANA program). This individual does it week after week, year after year, praying for each student, visiting them in their homes and keeping in contact with them long after they have moved on to another grade, or even moved out of the area. The criteria for rewards seem to be faithfulness based on the God given ability of an individual.

    On the other hand, this parable also seems to teach, based on the actions of the third servant and the rebuke by the master, that believers who squander the opportunities that God has given to use their God-given abilities to serve Him, will be embarrassed at the return of Christ and will suffer the loss of rewards at the Judgment Seat of Christ (1 John 2:28; I Cor. 3:11-15). This includes the privilege of reigning with Him during the Millennium (2 Tim. 2:11-13). For a discussion of the parable and related topics, see Lang 1985: 283-291, 320, 321; McCoy 1988.

    This paper will examine the Apostle Silas who was characterized as a faithful and fearless believer who exercised his prophetic gift for the furtherance of the gospel and the edification of the Church.

    The life of Silas is a fascinating study. We will begin by giving a brief sketch of his life and then will ask two questions about Silas. First, why does Paul choose him as his partner on his second missionary journey (Acts 15:40)? And second, was Paul satisfied with his selection of Silas over the other possible co-workers?

    Most students of the Scripture know Silas as the Apostle Paul’s co-worker on his second missionary journey. Yet most people might not be aware that Silas (or Silvanus, as he is also known) co-authored or tri-authored three epistles found in the New Testament. Credit is usually given to the great apostles, Peter and Paul, for these epistles and not Silas.

    Silas, the Man

    His Name

    Silas had two names used in the Scripture, Silas and Silvanus. The name Silas is used 13 times in the New Testament, all in the book of Acts (15:22, 27, 32, 34, 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5). His other name, Silvanus, is used only four times and only in the epistles (1 Pet. 5:12; 1 Thess. 1:1; 2 Thess. 1:1; 2 Cor. 1:19). Edmond Hiebert has noted: “Silas is apparently the Greek form of the Aramaic name for Saul, a Jewish name, while Silvanus was his Latin name. Silas may have chosen that Latin name because of its similarity in sound to his Jewish name” (1992: 79). Others have suggested: “The name Silvanus is a Roman cognomen, a Latinized form of Silas” (Gillman 1992: 6: 22). His Latin name indicated he had Roman citizenship. Note Paul’s words to the magistrates in Philippi: “They have beaten us [Paul and Silas] openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out” (Acts 16:37). Like Paul, Silas had Roman citizenship. How he got it, we are not told.

    Biographical Sketch of His Life

    Let’s start with a brief sketch of this apostle’s life. The early part of Silas’ life is a bit hazy. We have hints in the Bible as well as statements in the writings of the early church fathers as to what he did. According to church tradition, Silas was one of the seventy disciples sent out to Perea by the Lord Jesus around the time of Succoth in AD 29. Luke wrote of this event, but does not provide us with the names of these individuals: “After these things the Lord appointed seventy others also, and sent them out two by two before His face into every city and place where He Himself was about to go” (Luke 10:1). We have no way of confirming this tradition, but it is interesting to note, whenever Silas traveled on a missions trip, he always followed that “two by two” principle set forth by the Lord Jesus and had someone else with him, i.e. Silas and Peter, Silas and Judas, Silas and Paul, or Silas and Timothy (cf. Mark 6:7).

    We have a hint in Acts 15 of the role that Silas played in the formative years of the church in Jerusalem. Luke again writes, this time with regards to the decision by the church council in AD 49: “Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren” (15:22). Notice two things about Judas and Silas, they were chosen men from within the church in Jerusalem as well as leading men in the assembly. This indicates that Silas was actively involved in the work of the Lord in Jerusalem.

    We can also assume, because the make up of the early church in Jerusalem was Jewish, that Silas was Jewish as well.

    One of the early church fathers, named Eusebius Hieronymus, also known as Jerome (ca. 347-419/20), coauthored an interesting book called Lives of Illustrious Men. Jerome was the secretary to Pope Damascus I from AD 382-385 and apparently had access to some of the early Vatican records which would have helped him in the composition of this work, written in Bethlehem about AD 492. In Lives, Jerome and Gennadius give biographical sketches of 135 Christian authors from the time of Peter to the end of the 5th century AD.

    In the biography of Peter, Jerome writes: “Simon Peter the son of John, from the village of Bethsaida in the province of Galilee, brother of Andrew the apostle, and himself chief of the apostles, after having been bishop of the church of Antioch and having preached to the Dispersion-the believers in circumcision, in Pontus, Galatia, Cappadocia, Asia and Bithynia-pushed on to Rome in the second year of Claudius to overthrow Simon Magus” (Nicene and Post-Nicene Fathers, 2nd series, 3: 361). Emperor Claudius reigned from AD 41-54, so the second year was AD 42.

    If Jerome is correct in this chronological statement, it has a direct bearing on the chronology of the life of Silas and the date of the composition of I Peter. According to I Peter 5:12, Silas was either with Paul in Rome in AD 42 writing this epistle for him back to the believers that they had just evangelized in Pontus, Galatia, Cappadocia, Asia and Bithynia [hereafter these will be called the regions visited on Peter’s first missionary journey], and / or Silas was the letter carrier of this epistle back to the newly established churches in these regions. I suspect Silas both wrote the letter (I Peter) with Peter in Rome as well as carried it back to the churches in AD 42.

    Every commentary on I Peter and Acts, as well as every article I’ve read on Silas dates the writing of I Peter in the early 60’s. They also suggest Silas travels with Peter after Silas ministered in Corinth in the early 50’s. I do not share these views.

    The Apostle Peter zeroed in on one outstanding characteristic of Silas when he penned his first epistle. Silas was faithful to the Lord and to His work. “Silvanus, our faithful brother as I consider him” (5:12).

    After Silas delivered the epistle, we can assume he went back to Jerusalem in order to continue his ministry in that city. Seven years later, he is in the city for the Jerusalem Council (Acts 15:22, 27, 32-34, 40-41).

    It was decided at the Jerusalem Council that a Gentile did not have to be circumcised in order to be saved. The apostles and elders of the Jerusalem assembly wrote a letter to the Gentile believers in Antioch (on the Orontes), Syria and Cilicia and sent it with Paul and Barnabas, but gave instructions for Judas and Silas to go with them and give a verbal confirmation of the content of the letter and clarify any questions people might have (Acts 15:22, 27).

    While in Antioch, Judas and Silas “exhorted and strengthened” the church in that city (Acts 15:32). After a time, they were sent back to Jerusalem, but Silas decided to stay on a little longer (15:33, 34).

    During his extended stay, Paul suggested to Barnabas that they return to the cities that they had planted churches during their first missionary journey and see how they were doing. Barnabas agreed and wanted to take John Mark with them. Paul said, “Nothing doing!” and they split over this issue. Barnabas and John Mark went to Cyprus, and Paul chose Silas to revisit the churches in Syria, Cilicia and Galatia (15:36-41).

    Silas was Paul’s co-worker from Antioch on the Orontes all the way to Corinth (Acts 15:41-18:17). Along the way, they picked up a young man named Timothy in order to disciple him (16:3; cf. 2 Tim. 2:2) and delivered to the churches in the cities they visited the decrees by the Jerusalem Council (16:4). During their stay in Corinth, Silas was engaged in evangelistic work (2 Cor. 1:19) as well as tri-authored two epistles to the church in Thessalonica, along with Paul and Timothy (1 Thess. 1:1; 2 Thess. 1:1).

    Why Does Paul Choose Silas as His Co-worker for the Second Missionary Journey?

    Luke writes that: “Paul chose Silas and departed, being commended by the brethren to the grace of God” (Acts 15:40). Hiebert points out that; “The verb implies that there were others whom Paul might have selected and who would have been willing to go with him” (1992: 82). It was Silas’ character and past experience that made him so desirable as a co-worker.

    There are at least six factors that influenced Paul’s decision to wisely choose Silas as his co-worker on his second missionary journey. In this selection, Silas was not the “junior missionary” and Paul the “senior missionary.” Paul was choosing a man to be on equal footing with him as they traveled, planting churches and making disciples of believers.

    Silas was a Faithful Brother

    The first reason Paul chose Silas was that he was a faithful brother (I Pet. 5:12). The statement that Silas is a brother indicates that he was born again into God’s family. The Apostle John wrote: “But as many as receive Him [the Lord Jesus], to them He gave the right [authority] to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12, 13).

    The Scripture is silent as to when and how Silas came to faith in the Lord Jesus as his Messiah and Savior. If the church tradition is correct that he was one of the seventy, then Silas might have heard the gospel from the lips of the Lord Jesus Himself and put his trust in Christ alone for his salvation during the earthly ministry of the Lord Jesus. Jesus said on one occasion: “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last days. … Most assuredly, I say to you, he who believes in Me has everlasting life” (John 6:40, 47).

    The adjective used by Peter to describe Silas was “faithful” (I Peter 5:12). This was something that Lord Jesus prized in a believer (Matt. 25:14-30). Paul admonished the believers in Corinth to develop this characteristic in their own life (I Cor. 4:1, 2). At one point in his life, Paul wrote that he thanked the Lord Jesus for giving him the power to live the Christian life. As a result of this, Jesus counted Paul faithful and put him in the ministry (1 Tim. 1:12).

    This faithfulness was in sharp contrast to John Mark who “bagged” Barnabas and Paul on their first missionary journey (Acts 15: 38; cf. Acts 13:13). There is a bit of irony in Paul choosing Silas for the second missionary journey after Paul’s contention with Barnabas over John Mark. Both Silas and John Mark had been with Peter on his first missionary journey eight years prior. A few years later, John Mark left Paul and Barnabas at Perge when he found out they were going back to Galatia again. Scripture does not say why John Mark left, but we can surmise that something happened in Galatia during their missionary journey with Peter that caused John Mark to baulk at returning to the area. Silas had been through the same thing, whatever it was, that John Mark had been through in Galatia. Yet Silas was faithful and fearless, everything John Mark was not. Perhaps Paul used this selection of Silas as a subtle way to prod John Mark to faithfulness.

    Silas was a Fearless Person

    The second reason Paul chose Silas was that he was a fearless person. In the letter from the apostles and elders in Jerusalem, Judas and Silas are described as “men who have risked their lives for the name of the Lord Jesus Christ” (Acts 15:26). Unfortunately we are not told how and when they risked their lives for the sake of Christ. There are several instances of persecution of believers in Jerusalem recorded in the book of Acts (Acts 8:1; 11:19; Acts 12:1, 2). This raises an interesting possibility. Did Rabbi Saul, the Pharisee, throw Judas and Silas into prison? Now Silas would be working with a man who at one time persecuted him! That would be a powerful testimony to the forgiveness Silas had for someone who had done him wrong.

    Perhaps Silas was fearless when something happened with Peter on his first missionary trip. It is interesting that when Peter addresses the believers in these areas in his first epistle, he writes about persecution. Silas would have known about this first hand.

    Silas Was Familiar With the Churches Where They Were Planning to Visit

    The third reason Paul chose Silas was that he was with Peter on his first missionary journey, so he knew the churches of the circumcision in those locations, and especially Galatia. More importantly, the churches knew Silas.

    Silas was Exercising His Spiritual Gift

    The fourth reason Paul chose Silas was that Silas was exercising his spiritual gift (Acts 15:30-35). Silas was a prophet with the gift of prophecy (15:32; Eph. 4:11; 1 Cor. 12:10, 28). This spiritual gift was the communication of God’s Word to His people. The prophet was to interpret and apply God’s Word to the life of the church. In the practical outworking of this in Antioch, Judas and Silas “exhorted and strengthen” the believers in that church.

    One of the foundational gifts to the Church is that of prophet (Eph. 4:11). Paul wrote to the Ephesians: “[After the ascension] And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of the ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (Eph. 4:11-13).

    The church at Antioch sent Judas and Silas back to Jerusalem, but Silas decided to remain in Antioch and exercised his spiritual gift (Acts 15:34, 35). While he was there, Paul got a good look at him in action and must have liked what he saw.

    One of the things that Paul considered was a team that was balance with spiritual gifts. Paul had the gift of teaching and of an apostle. Silas had the gift of prophecy and was a prophet and apostle. I Thess. 2:6 said that Silas was an apostle. In Lystra, they invited Timothy to join them and he had the gift of evangelist (cf. 2 Tim. 4:5). You will notice from the list in Ephesians 4, all the bases were covered: apostle, prophet, evangelist, pastor / teacher. There was a balanced team.

    Silas had the Authoritative Backing of the Jerusalem Church

    The fifth reason Paul chose Silas was that he had the authoritative backing of the Jerusalem church. As has been mentioned before, Silas was a leading man in Jerusalem (Acts 15:22), possibly one of the “seventy” (Luke 10:1), and an “apostle” (1 Thess. 2:6). On this second missionary journey, Silas would report and confirm the letter from the Jerusalem Council. In essence, he would be the personal representative of the Jerusalem church and apostles and represented their authority when he delivered the “decrees” (Acts 15:25-27; 16:4).

    Silas had Roman Citizenship

    The final reason Paul chose Silas was that he had Roman citizenship (Acts 16:37). Paul and Silas could plead their Roman citizenship if they were confronted by the “perils of the Gentiles” (2 Cor. 11:26). On at least one occasion, at Philippi, they had to do this (Acts 16:37). Where Timothy was at this point, we are not told. I suspect there was a wave of anti-Semitism caused by the decree of Claudius when he expelled the Jews from Rome. Paul and Silas were hauled before the magistrate by the owners of the slave girl with the accusation that “These men, being Jews, exceedingly trouble our city; and they teach customs which are not lawful for us, being Romans, to receive or observe” (Acts 16:20, 21). It would also give them access to the aristocracy in Roman colonies, i.e. the “up and outers.” If they could reach the wealthy people in the community, then perhaps they might open their homes (villas) for the church to meet in. For example, Priscilla and Aquila opened their home in Rome (Rom. 16:3-5), and likewise Gaius in Corinth (Rom. 16:23). These were people that Silas had an influence in their lives.

    Was Paul Satisfied with His Selection of Silas? Absolutely!

    Silas at Lystra

    Paul was satisfied with his selection of Silas on the second missionary journey because Silas used his prophetic gift for the furtherance of the ministry in Galatia. He apparently was the one God used to prophesy about Timothy in Lystra. 1 Tim. 1:18, 19a says: “The charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, having faith and a good conscience.”

    More than likely it was Silas the Holy Spirit used to redirect the route of the missionary journey. In Acts 16:6, 7 we read: “Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the Word in Asia. After they came to Mysia, they tried to go through Bithynia, but the Spirit did not permit them.” Paul did not have the gift of prophecy but Silas did, so he would have used his prophetic gift to determine the mind of God on the direction to travel. It is interesting to notice, however, when they got to Alexandria Troas, it was Paul who had the vision of a man from Macedonia who said “Come over and help us” (Acts 16:9).

    Silas at Philippi

    Paul was satisfied with his selection of Silas because Silas was fearless in the face of danger. A good example of this was when Paul and Silas were on the Philippi jail. Here Silas was fearless. He was not moping and groaning about the prison conditions, nor was he trying to call his lawyer to get them sprung from jail. No, they were having a prayer and praise service, in spite of their adverse circumstances.

    When they wrote to the Thessalonians, they reminded them of the difficult situation in Philippi. They wrote: “But you yourselves know, brethren that our coming to you was not in vain. But even after we suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict” (1 Thess. 2:1, 2).

    Meanwhile, back at the jail, at midnight an earthquake hit. The Philippian jailer tried to commit suicide, but Paul stopped him before he could harm himself. When the jailer realized they were still inside the prison and had not escaped, he came into the chamber and said, “Sirs, what must I do to be saved?” Please notice that the jailer is asking both of them the question. Luke writes that “They (plural) answered him …” Their response in unison indicated that they were on the same page theological and had the gospel presentation down pat.

    What did they say? Was it, “Have you ever heard of the four spiritual laws?” Nope, they did not say that. Did they say, “Repent, confess your sins, and commit your life to Christ?” No, they did not say that either. Did they say, “Believe and be baptized?” No, that was not the condition for salvation either. Did they say, “Let Jesus into your heart and life?” No. They said in unison, “Believe on the Lord Jesus Christ, and you will be saved, you and your household” (Acts 16:31).

    One can not present the gospel any plainer or clearer than what Paul and Silas did in Philippi. Some today would falsely accuse them of “easy believe-ism”, but in fact, it should be called “only believe-ism” because that is the only thing a person has to do, in fact, the only thing a person can do, in order to get saved. “Believe”, put their trust in, rely upon the Lord Jesus Christ and His finished work on Calvary’s cross where the complete payment for sins were made.

    Silas at Thessalonica

    Paul was satisfied with his selection of Silas when they were ministering in Thessalonica because Silas was not a financial burden on the church in that city. When they wrote back to the church at Thessalonica, they reminded them: “For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God. You are witnesses, and God also, devoutly and justly and blamelessly we behaved ourselves among you who believe” (1 Thess. 2:9, 10). We know that Paul’s “secular” occupation was that of a tentmaker (Acts 18:3), but what Silas did, we are not told. Yet he engaged in “secular” employment in Thessalonica so as not to be a financial burden on the church. This strategy apparently paid off with much spiritual success in the city (Acts 17:4).

    Silas at Berea, Athens and Thessalonica

    Paul was satisfied with his selection of Silas when they were ministering in Berea because he could be trusted to stabilize the new church as well as carry a financial gift to Paul.

    Paul, Silas and Timothy found a very receptive audience in the synagogue at Berea. These Jews “searched the Scriptures daily” to see whether the Scriptures said what Paul said it said about the Lord Jesus. Unfortunately some agitators from Thessalonica came and stirred up the people of Berea. Paul was forced to leave, and departed for Athens. Silas and Timothy stayed in Berea to stabilize the new church and helped to build it up (Acts 17:10-14).

    When Paul got to Athens, he sent for Silas and Timothy (Acts 17:15). When Paul, Silas and Timothy wrote the Thessalonian believers from Corinth they said: “Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith” (1 Thess. 3:1, 2). Timothy, and apparently Silas, left Athens and returned to Thessalonica to encourage the believers there. Some have suggested Silas went on to Philippi to encourage those believers as well and bring back a financial gift (Hiebert 1992: 85), but the Scripture is silent on this possible visit to Philippi. We do know that Silas and Timothy journeyed together from Macedonia to meet Paul in Corinth. Nor are we told which church or churches in Macedonia sent the gift back to Paul (Phil. 4:15, 16; 2 Cor. 11:9).

    Silas at Corinth

    Paul was satisfied with his decision to invite Silas with him because in Corinth he was actively involved in their evangelistic outreach. They ministered in the city from AD 50 – 52 (Acts 18:1-18). When Paul wrote back to the church at Corinth he reminds them that “the Son of God, Jesus Christ, who was preached among you by us – by me, Silvanus, and Timothy” (2 Cor. 1:19).

    The three not only did evangelistic work in Corinth, they also tri-authored two epistles to the church in Thessalonica (1 Thess. 1:1; 2 Thess. 1:1). In these two epistles they try to correct some doctrinal errors that had crept into the church concerning the return of Christ.

    It is interesting to speculate if Silas might have known Aquila from his visit to Pontus during Peter’s first missionary journey, or when he visited the province on his return trip with the letter. Aquila was originally from Pontus, up near the Black Sea, but later moved to Rome until he and his wife Priscilla were expelled by Claudius in AD 49 (Acts 18:2). Meeting him in Corinth would have been a pleasant surprise and there would have been a cheerful reunion. Perhaps Silas was the one who introduced the couple to Paul.

    Perhaps it was Silas, who had been to Rome with Peter, who put the seed of desire in Paul’s mind to go to Rome. When he met Aquila and Priscilla, who had lived in Rome, this reinforced Paul’s desire to go to the Eternal City (Rom. 1:7-13; 15:24; Acts 19:21; 23:11)

    After Paul left Corinth, we do not know what happened to Silas. Luke does not indicate that he continued with Paul, Aquila and Priscilla to Ephesus (Acts 18:18). On the other hand, he apparently does not stay in Corinth for long either because when Paul wrote back to the church, he sent no greetings to him in any of the epistles (1 Cor. 1:12). We can only guess what happened to Silas. He either died, or he went back to Jerusalem, or went somewhere else that is unrecorded in the Scriptures. Silas goes quietly off the scene of Biblical history, yet there is much we can learn from his life.



    Silas’ faithfulness stands in stark contrast with the lack of faithfulness by John Mark. The apostle Paul thought faithfulness was very important for believers. He wrote: “Let a man so consider us [Paul, Timothy, and Silas], as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful” (I Cor. 4:1, 2). Believers need to work on this area constantly. We should set aside time for our daily reading of the Scriptures and prayer. We should make it a priority to be at the meetings of the assembly: the Lord’s Supper, the Bible hour and prayer meeting.


    Silas and Judas risked their lives for the sake of Christ. What they did we are not told, but they were bold in their witness for Him and fearless. We should take a stand for Christ at home, at work, at school, in the market place. Opposition will come and persecution for those who live godly in Christ Jesus (2 Tim. 3:12), but like Silas, we should be fearless.

    Exercising Spiritual Gifts

    Silas was exercising his spiritual gift of prophecy and that of a prophet, that God in His sovereignty, had given him (1 Cor. 12: 11), for the edification, or building up, of the Body of Christ (Eph. 4:12, 13). Today, believers should know what their spiritual gift is, and exercise it, so the Body of Christ is built up.

    Clarity of the Gospel

    Silas clearly understood and boldly proclaimed the simplicity of the gospel message. He did not muddy up the gospel with unclear phrases and unbiblical terminology. Paul and Silas were on same page as Jesus, with regards to this issue. The gospel is the death, burial and resurrection of the Lord Jesus Christ for our sins. Any and all who “believe” (put’s their trust in, relies upon) the Lord Jesus will be given a home in Heaven, the forgiveness of sins and the righteousness of God. We as believers in the Lord Jesus need to make that message crystal clear so people can understand the message and trust the Lord Jesus Christ as Savior.

    The Work of Evangelism and Discipleship

    Silas was a prophet and had the gift of prophecy, yet he was actively involved in evangelism and making disciples. He exercised his gift of prophecy to build up the Body of Christ, but he shared the gospel and made disciples because it was a command from the Lord Jesus. Silas went on the mission trip with Paul, following the “two-by-two” pattern set forth by the Lord Jesus. Along the way, they gathered disciples in order to train them, Timothy being an example (2 Tim. 2:2). Yet they engaged in evangelistic work wherever they went.


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    1918 Silas or Silvanus. Pp. 492, 493 in Dictionary of the Apostolic Church. Vol. 2. Edited by J. Hasting. New York: Charles Scribner’s Sons.

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    1992 Silas. Pp. 22, 23 in Anchor Bible Dictionary. Vol. 6. Edited by D. Freedman. New York: Doubleday.

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    1994Lives of Illustrious Men. Pp. 353-402 in Nicene and Post-Nicene Fathers. Second series. Vol. 3. Edited by P. Schaff and H. Wace. Peabody, MA: Hendrickson.

    Kaye, B. N.
    1979 Acts’ Portrait of Silas. Novum Testamentum 31/1: 13-26.

    Lang, G. H.
    1985 Pictures and Parables. Studies in the Parabolic Teaching of Holy Scripture. Miami Springs, FL: Conley and Schoetle.

    1988 Secure Yet Scrutinized. 2 Timothy 2:11-13. Journal of the Grace Evangelical Society 1/1. http://www.faithalone.org/journal/1988ii/McCoy.html

    Redlich, E. Basil
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    Wainwright, Allan
    1979 Where Did Silas Go? (And What Was His Connection With Galatians?). Journal for the Study of the New Testament 8: 66-70.

    Posted by Gordon Franz @ 9:06 pm

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