THROUGH
SILVANUS OUR FAITHFUL BROTHER: Dia Silouanou humin
tou pistou adelphou: (2
Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1 )
(Ephesians 6:21; Colossians 1:7; 4:7,9 )
Silvanus means "of the forest" and most
authorities agree is the same as Silas ("woody",
"person of the woods").
The following Scriptural
biographical sketch deals with Silas also known as
Silvanus, but it must be admitted that one cannot prove
beyond doubt that the Silvanus mentioned by Peter is the
same as the one who accompanied Paul on his second missionary journey.
We first encounter Silas
in Acts, Luke recording that
it seemed good to the apostles and
the elders, with the whole church, to choose men from among them to
send to Antioch with Paul and Barnabas—Judas called Barsabbas, and
Silas, leading men
among the brethren" (Acts
15:22)
In the Antioch church
we read that
Judas and
Silas, also being prophets themselves, encouraged (parakaleo
- urged and warned and consoled and encouraged) and
strengthened (episterizo - place upon, make to lean on, in
context they spoke forth sound doctrine which caused the brethren to
become firm and unchanging in their beliefs) the brethren with a
lengthy message." (Acts
15:32)
Shortly thereafter Luke
records that
there arose such a sharp disagreement (paroxusmós
= paroxysm = sudden violent emotion or action, the stirring up of
anger, sharp contention, angry dispute) that (Paul and
Barnabas) separated from one another and Barnabas took Mark with
him and sailed away to Cyprus. But Paul chose Silas and
departed, being committed by the brethren to the grace of the Lord.
And he was traveling through Syria and Cilicia, strengthening
(episterizo - continually placing them firmly
upon and so
establishing) the churches." (Acts
15:39-41)
Luke also informs us that Silas was a Roman
citizen like Paul. (see
Acts 16:36)
Silas was imprisoned and fastened in stocks with Paul at
Philippi and
about midnight Paul and Silas
were praying and singing hymns of praise to God, and the prisoners
were listening to them
and suddenly there came a great earthquake, so that the foundations of
the prison house were shaken; and immediately all the doors were
opened, and everyone’s chains were unfastened." (Acts
16:25-26)
Silas was with Paul in
Thessalonica when
for three Sabbaths (Paul)
reasoned with (the Jews in their synagogue) from the
Scriptures, explaining and giving evidence that the Christ
(Messiah) had to suffer and rise again from the dead, and saying,
“This Jesus whom I am proclaiming to you is the Christ.” And some of
them were persuaded and joined Paul and Silas, along
with a great multitude
of the God-fearing Greeks and a number of the leading women." (Acts
17:2-4)
Later after the Jews had formed
a mob and set the city of Thessalonica in an uproar
the brethren (in
Thessalonica) immediately sent Paul and Silas away by night
to Berea; and when they arrived, they went into the synagogue of the
Jews" (Acts
17:10)
Luke records that
when the Jews of Thessalonica
found out that the word of God had been proclaimed by Paul in Berea
also, they came there likewise, agitating and stirring up the crowds.
And then immediately the brethren sent Paul out to go as far as the
sea; and Silas and Timothy remained there. Now those who
conducted Paul brought him as far as Athens and receiving a command
for Silas and Timothy to come to him as
soon as possible, they departed." (Acts
17:13-15)
It appears that they may not
have caught up with him until reaching Corinth, Luke recording that
when Silas
and Timothy came down from Macedonia, Paul began devoting himself
completely to the word,
solemnly testifying to the Jews that Jesus was the Christ". (Acts
18:5).
It seems reasonable to deduce that the report from Silas and Timothy concerning the Thessalonian church
prompted Paul to write two epistles, both of which also contain
Silvanus' name (1Thes 1:1,
2Thes 1:1)
The last mention of
Silvanus is in a letter from Paul written to Corinth from Ephesus
in which he reminded the Corinthians that
the Son of God,
Christ Jesus, Who was preached among you by us—by me and Silvanus
and Timothy—was not yes and no, but is yes in Him." (2Cor 1:19)
Vincent notes that
Brother has the definite article, the faithful brother,
designating him as one well known for his fidelity." The
expression, “faithful brother,” makes it clear that
Silvanus was not only a Christian believer, but a valued co-worker as
well.
Faithful
(4103) (pistos)
(Click for detailed word study) describes Silvanus
as trustworthy, dependable, reliable, loyal, manifesting steadfast
allegiance, firmly adhering to the Word of truth -- certainly a worthy
attribute for any servant of God.
As illustrated in the examples
that follow, in the NT passages where faithful (pistos)
describes a specific individual, faithful conveys the
idea that the one so described could be relied upon for a particular
mission or purpose. So by analogy, Peter's designation of Silvanus as faithful suggests that he too had
been relied upon for some purpose. What purpose? While we cannot be
certain, the consensus is that Silvanus was the bearer of Peter's
epistle.
Paul underscores the importance
of faithfulness, writing to the Corinthians to
Let a man regard us
in this manner, as servants of Christ, and stewards of the
mysteries (that which was hidden and can be known only by
divine revelation) of God. In this
case, moreover, it is required
of stewards ("trustees") that one be found
trustworthy (pistos)." (1Cor 4:1)
A steward is entrusted with his master’s household and possessions and
without faithfulness he can ruin both. Paul declares
not that a steward be eloquent or to have many gifts, but only
that he be found faithful! Paul in the same chapter wrote the
Corinthians that
I have sent to you Timothy, who is my
beloved and faithful (pistos) child in the Lord and he will
remind you of my ways
which are in Christ, just as I teach everywhere in every church." (1Cor 4:17)
A faithful steward is one who is
continually
holding fast the faithful (pistos)
word which is in accordance with the teaching, that he may be able
both to exhort in sound
doctrine and to refute those who contradict."
(see note
Titus 1:9)
Writing from prison Paul informs
the Ephesian saints that in order that they
may know about my
circumstances, how I am doing, Tychicus, the beloved brother and
faithful (pistos) minister in the Lord, will make
everything known to you." (see note
Ephesians 6:21)
Paul reiterates his appraisal of
Tychicus writing to the Colossians that
as to all my affairs, Tychicus, our beloved brother and
faithful (pistos) servant and fellow bond-servant in the Lord,
will bring you information. For I have sent him to you for this very
purpose, that you may know about our circumstances and that he may
encourage your hearts and with him Onesimus, our faithful (pistos) and beloved brother, who is
one of your number. They will inform you about the whole situation
here." (see note
Colossians 4:7;
4:8;
4:9)
In Colossians we read about
Epaphras, (Paul's) beloved
fellow bond-servant, who (was) a faithful (pistos)
servant of Christ on our behalf" (see
note
Colossians 1:7)
The writer of Hebrews describes
Jesus as
faithful (pistos) to Him Who
appointed Him, as Moses also was (faithful) in all His house." (see
note
Hebrews 3:2)
Writing to Timothy Paul declared
I thank Christ Jesus our Lord, who has strengthened me, because He
considered me faithful (pistos),
putting me into service." (1Ti 1:12)
Paul went on to instruct Timothy to pour himself into faithful
(pistos) men writing
the things which you have heard from
me in the presence of many witnesses, these entrust to faithful (pistos)
men, who will be able
to teach others also."
(see note
2 Timothy 2:2)
FOR SO I
REGARD: os logizomai (1SPMI):
Regard
(3049)
(logizomai)
means to think about something in a detailed and logical manner. It
means to put together with one’s mind. The idea is to draw a logical
conclusion after considering a given set of facts.
Logizomai was a secular bookkeeping term which describes making an entry
in the account book or calculating as when figuring an entry in a
ledger. The purpose of the entry was to make a permanent record that
could be consulted whenever needed. In a secular document we read the
writer's instructions to
put down to one’s account, let my revenues be placed on deposit at the
storehouse; I now give orders generally with regard to all payments
actually made or credited to the
government.
This use of the verb logizomai does not imply that others have doubted the ability
of Silvanus, but it emphasizes Peter’s confidence in his fidelity.
Note that the KJV translation as suppose (logizomai) suggests that Peter was not
sure of the character of Silvanus. But as emphasized above, the Greek
word logizomai denotes a settled persuasion or assurance
determined after rational consideration of the evidence. Peter's
assessment of Silvanus is therefore essentially a recommendation. In
short, Peter was fully assured concerning the trustworthy character
and work of Silvanus.
Robertson translates logizomai “as I account him.”
Whom I regard may
be appropriately rendered as “whom I know to be” or “whom I
am sure is.”
J R Michaels writes
that...
The effect of logizomai,
“whom I consider” (lit, “as I consider”) is not to weaken Silvanus’
credentials (as if to
imply, “that’s just my opinion”) but to strengthen them. It is one of
only four first person singular verbs in the entire epistle and as
such it carries the personal authority of the apostle." (Michaels, J. R. Vol. 49: Word Biblical Commentary:
1Peter. Word Biblical Commentary. page 307. Dallas: Word, Inc)
I HAVE
WRITTEN TO YOU BRIEFLY: di oligon egrapsa (1SAAI):
(Ephesians 3:3; Hebrews 13:22 )
I have written
(gráphō) means to inscribe characters on a surface.
Vincent notes that Peter
here gives us
An example of what is known as the epistolary aorist. The
writer regards the time of writing as his correspondent will do when
he shall have received the letter. We say in a letter, I write. Paul,
writing to Philemon, says anepempsa, I sent; since to Philemon the act
of sending would be already past. Therefore in using this form of
expression Peter does not refer to the second epistle, nor to another
now lost, but to the present epistle." (Vincent, M. R. Word
studies in the New Testament. Vol. 1, Page 3-673)
Briefly" (di’ olígon)
means literally "through few" ("words" is implied) and
the idea is that given the importance of the theme and all that he
might have said to strengthen and encourage his readers in their
sufferings, these are but a few words.
Peter's words are similar the phrase in Hebrews where the writer
states
I urge you, brethren, bear with this word of exhortation (the writer’s own description of his epistle), for I have
written to you briefly (dia brachus - literally "through
few"). (see note
Hebrews 13:22)
A T Robertson (and many other
conservative sources) comment that this section (1Pe 5:12-14) most
probably represents a
postscript in Peter’s own handwriting,
(cf Paul in
2Th 3:17). If so, Silvanus (Silas)
was the amanuensis (person whose employment is to write what
another dictates) and the bearer of the Epistle.
EXHORTING AND
TESTIFYING THAT THIS IS THE TRUE GRACE OF GOD: parakalon (PAPMSN) kai epimarturon (PAPMSN)
tauten einai alehte charin tou theou:
(Heb 13:22; Jude 3) (Jn 21:21; Acts 20:24; 1Jn 5:9,10; 3Jn 1:12) (Acts
20:24; 1Co 15:1; Gal 1:8,9; 2Pe 2:15)
to make an appeal, and
to bring testimony that this is true grace from God. For it you must
stand!
Here we encounter two
participles (end in "-ing") which are used to indicate the
purpose of Peter's letter. Hiebert remarks that in this section we
find
a pithy summary of the
double thrust of the epistle" (Hiebert, D. E. 1 Peter. page 328.
Moody)
Exhorting (3870)
(parakaleo from para = side of +
kaléo = call > the prefixed preposition para in
this compound can convey the idea of to call urgently ) conveys
the basic idea of calling one alongside to give help, strength or aid.
Because a person can be called alongside for many purposes, the word
has a wide range of meanings including to entreat, appeal to, summon,
comfort, exhort, encourage, even admonish.
Exhorting or
encouraging implies an earnest and persuasive address aimed at
encouraging the readers to face their trials and may also include the
thought of comforting and consoling, although the former meaning seems
to be Peter's prime intent.
The
present tense speaks
of continuous activity. Sometimes parakaleo means convey
the idea of comfort, sometimes of exhortation but always at the root
there is the idea of enabling a person to meet some difficult
situation with confidence and with gallantry.
One of the Greek historians uses
parakaleo in a most interesting and suggestive way.
There was a Greek regiment which had lost heart and was utterly
dejected. The general sent a leader to talk to it to such purpose that
courage was reborn and a body of dispirited men became fit again for
heroic action. That is what parakaleo means.
In classic Greek parakaleo is used of exhorting
troops who are about to go into battle. Peter was certainly addressing
"good soldiers of Christ Jesus" who were in a spiritual battle (their
"adversary, the devil") and experiences "various trials" of suffering.
They were indeed in need of parakaleo.
Parakaleo
was used of the defense counsel in a court of law and was the advocate
who pleaded the cause of the accused.
Barnes adds that
No small part of the Epistle is taken up with exhortations." (Albert
Barnes' Notes on the Bible)
Testifying
(1957) (epimartureo from epí =
upon, an intensifier + martureo = witness) means to
attest further (attest = affirm to be true or genuine;
authenticate by signing as a witness, authenticate officially),
affirm (implies conviction based on evidence, experience, or
faith), to bear witness, to corroborate (support with
evidence or authority: make more certain - this word suggests the
strengthening of what is already partly established), to supply
evidence that, to confirm that fact by evidence, to testify
emphatically or to appear as a witness decidedly for something. The
idea of testify is that one provides information about a person
or an event concerning which the speaker has direct knowledge.
This verb is used only by Peter
in the NT and emphasizes the idea of confirmation, the force being
that Peter is "earnestly testifying" (present tense
indicates continuous action)
Barnes comments that
testifying or
Bearing witness (was)
the main design of the office of the apostles was to bear witness to
the truth, and Peter in this Epistle discharged that part of the
functions of his office toward the scattered Christians of Asia Minor." (Albert
Barnes' Notes on the Bible)
True (alethes
from a = without + letho, older form of
lantháno = be hid) is literally "not be hid" and
thus that which is true, conforming to reality, unconcealed,
manifest, in accordance with fact.
The apostle Paul declared
Grace (5485) (charis
from chaírō = to rejoice, be glad) (Click study of
charis)
usually signifies God’s favor and kindness bestowed on those who do
not deserve it and cannot earn it. If God dealt with us only according
to truth, none of us would survive but He deals with us on the basis
of grace and truth. Jesus Christ, in His life, death, and
resurrection, met all the demands of the Law; now God is free to share
fullness of grace with those who trust Christ. Grace without truth
would be deceitful, and truth without grace would be condemning. The
Law said "Do this and live." Grace says "Believe and live."
Humility is the only soil in
which the graces root. The lack of humility is the sufficient
explanation of every defect and failure. (Andrew Murray)
It is important to remember that
it is
the word of His grace” that performs the work of
His grace (Acts 14:26).
Grace is God's
provision that can transform trial into triumph and sorrow into joy.
Wuest adds that although
grace is free, grace is not license to do as we
please for
grace in the form of salvation is so adjusted that the one who
receives it, turns from sin to serve the living God and live a holy
life, for grace includes not only the bestowal of a righteousness, but
the inward transformation consisting of the power of indwelling sin
broken and the divine nature implanted, which liberates the believer
from the compelling power of sin and makes him hate sin, love
holiness, and gives him the power to obey the Word of God." (Wuest's word studies from the Greek New Testament : For the
English reader. Grand Rapids: Eerdmans)
Whatever begins with grace,
leads to glory as both Peter and the Psalmist teach --
Peter writes
The God of all grace...called you to His
eternal glory in Christ
The psalmist writes
For the
LORD God is a sun and shield. The LORD gives grace and glory.
No good thing does He withhold from those who walk uprightly." (Ps 84:11)
(Spurgeon's
note)
If there is a true grace
of God, then there is also a "false grace of God". Jude for
example warns us that there are false teachers who have crept into the
church unnoticed,
ungodly persons (on the surface
they look like the real thing) who turn the grace of our God
into licentiousness (Jude
4)
They twist Christian liberty
into license (saying grace permits one to live any way they please),
and pervert freedom to serve into freedom to sin. Christian liberty is
not a license to sin but an opportunity to serve and the power to
obey.
The word grace
is used in every chapter of 1 Peter: 1:2, 10, 13; 2:19, 20 ("favor" in
both verses); 3:7; 4:10; 5:5, 10, 12. Grace is
God’s generous favor to undeserving sinners and needy saints. It is
only when we depend on the grace of God that we can
glorify God in times of suffering. When we stand firm on God’s
grace, we can endure suffering and turn trials into triumphs.
STAND FIRM
IN IT: eis en stete. (2PAAM):
(Ro 5:2; 2Cor 1:24; 2Pe 1:12)
Eis (preposition
meaning into - not effectively translated in most
English versions) and "en" (second preposition).
Vincent comments that
the preposition with the verb having the pregnant force of
entering into and standing fast in." (Bolding
added. Vincent, M. R. Word studies in the New Testament . Vol.
1, Page 3-673)
Stand firm (histemi), hold your ground,
is in the aorist tense, active voice, imperative
mood (see
aorist imperative) and therefore is a command to do this now, do it effectively and
do it even with a sense of urgency. All of you (plural) take
your stand in grace. Truly embrace it and profess it and abide
in it.
Matthew Henry wisely
notes that
A firm persuasion that we are in the true way to heaven will be
the best motive to stand fast, and persevere therein." (and this
is Peter bore witness to this truth even when confronted with threat
of imprisonment)
This verb histemi
was occasionally used in a military sense with the idea to hold a watch post or to stand and hold a
critical position on a battlefield while
under attack! (cf spiritual warfare implied by the "adversary, the
devil...like a roaring lion" in preceding verses)
The intent of the exhortation
here is not unlike that of our Lord to the embattled church at
Thyatira, whom He commanded, hold fast until I come
(Revelation 2:25
note).
Stand firm in grace by being in
His word, obeying His word, repenting quickly and returning to your
first Love.
Constable writes
Peter
explained his purpose for writing this epistle. He wanted to exhort
the readers to stand firm in the faith since suffering for the
Savior is part of being a recipient of God’s grace (1Pe 5:9). One of
Peter’s gifts was exhortation. God’s grace is sufficient (2Cor 12:9)! The “true grace of God” may refer to the help that the readers
would obtain from this letter." (Tom Constable's Expository Notes
on the Bible).
Dave Roper adds...
You are in the Ark,
remember? And though all the fury of Hell itself may break upon the
Ark, you are secure. Far from destroying you, God will use everything
that comes into your life -- the most adverse circumstance -- to
accomplish in you the good thing he is after. He will conform you to
the image of Jesus Christ. That is the true grace of God. That is God,
giving himself freely to us. That is what grace is -- God's resources
poured out to us." (Dave
Roper)
