By Sylvanus, a faithful brother unto you, as I think, I have written briefly: beseeching and testifying that this is the true grace of God, wherein you stand.
δια σιλουανου υμιν του πιστου αδελφου ως λογιζομαι δι ολιγων εγραψα παρακαλων και επιμαρτυρων ταυτην ειναι αληθη χαριν του θεου εις ην εστηκατε
7 Church Fathers comment on this verse
This Silvanus believes excellently and labors zealously in the work of preaching. Paul also mentions him and names him together with Timothy in his epistles as a fellow worker. Thus he writes: “Paul, Silvanus, and Timothy” (1 Thess 1:1).
This Silvanus was a most faithful Christian. He zealously cared for the preaching, for Paul also mentions him. In the epistles he speaks of Silvanus and Timothy as helpers.
What he says, imploring, may also be referred to the preceding words. Plainly, he wrote to them briefly not by commanding, but by asking them to be steadfast in the faith.
It may also rightly be connected with what follows. Then the meaning is this: he not only testifies that the grace which he preaches in his epistles is true grace for them, since for us there is salvation in nothing else.
He also implores them to make their own that true grace with which they have been filled in Christ. For the grace of Christ becomes grace for those who receive it with a pure heart.
Silvanus, according to all the ancient interpreters, is the Latinized form of the name Silas (Acts 15:22; 1 Thess 1:1; 2 Cor 1:19), just as Lucanus is formed from Luke.
I have written briefly, and so forth: the apostle, it seems, was personally known to the readers of the epistle. Tradition also knows that he traveled through Asia Minor, and perhaps intended to visit them once more. Therefore he writes to them briefly, as occasion offered.
Through Silvanus: this expression may be understood in either of two ways. The apostle may have written with Silvanus's help, using him as a scribe. In a similar way Peter himself used Mark's service while preaching the Gospel in Rome.
Afterward he entrusted Mark with writing down that preaching, from which the Gospel known by Mark's name was formed. Or the expression may mean that the apostle sent this epistle to them through Silvanus, and that Silvanus was not the copyist or scribe of the epistle, but only its bearer.
It is very possible that both were combined: Silvanus was both the scribe of the epistle and its bearer. According to tradition, Silvanus was first a companion of the apostle Paul; cf. 2 Cor 1:19. Later he was a companion of the apostle Peter and became bishop in Thessalonica. His commemoration is July 30.
The epistle was probably delivered with him.
A faithful brother, as I think: this expression shows that Silvanus was also known to the readers of the epistle. Yet he was known not as the companion of the apostle Peter in his journey to them, but as the companion of the apostle Paul when Paul was among them with him.
This is evident from the nuance of the apostle's words: faithful, as I think. This is not an expression of doubt by the apostle that Silvanus is a faithful brother. It indicates that Silvanus had been among them, but with another apostle.
It means: as I think, as I am convinced, for he labored among you under the guidance of the great apostle Paul.
Exhorting and testifying: this indicates the chief purpose of the epistle, for which the apostle writes all this. He exhorts because the readers have suffered and still suffer much from enemies and haters.
He testifies, calling God to witness for assurance of the truth and confessing that this truly is the truth. This is the true grace of God, not imaginary and not fanciful, in which they firmly stand; cf. 1 Pet 1:10, 20; 1 Pet 2:3.
Having accepted the preaching of the Gospel, they entered by faith into possession of that grace of God in which they stand and grow; cf. 1 Pet 1:8, 21; 1 Pet 2:7, 9, 10.
Saint Apostle Peter concludes his epistle with good wishes and greetings, both from himself personally and on behalf of the church chosen in Babylon and Mark, his son. The Apostle prays benevolently for his disciples: may the Lord perfect them, establish them, strengthen them, and ground them, that is, make them unshakable.
After the conclusion of the epistle, the apostle added a postscript, in which he indicates that he is sending the epistle with the apostle Silvanus. Silvanus had previously accompanied the apostle Paul; see 2 Cor 1:19. He was therefore known to them and deserving of their trust.
Later Silvanus was bishop of Thessalonica; his memory is blessed on July 30. Then, defining the purpose for which he wrote the epistle, the apostle says that he wished to testify for their consolation that their condition is truly gracious and best.
This remains so even though the severe trials of their faith, through malicious slander and sufferings, darken it for a time. Finally, he conveys greetings from the Church in Babylon and from Mark the evangelist.
Mark had formerly accompanied Paul, and then Peter. Under Peter's guidance Mark also wrote the Gospel, which for this reason was called by some Peter's Gospel.
Several cities were known by the name Babylon. They bore this name in memory of the ancient and famous city of Babylon, the capital of the kings of Babylon. It had been destroyed by Cyrus and, in the time of the apostles, was a desolate heap of ruins with a very insignificant population.
One Roman military station in Egypt, near the present city of Cairo, was called Babylon. More populous was the city of Babylon built by Seleucus Nicator at the confluence of the Euphrates and the Tigris. According to Josephus, this city was more often called Seleucia.
Many Jews lived there. From them, of course, a small Christian Church was first formed there. But it is more correct to understand Babylon in an allegorical sense as the city of Rome.
Rome is so named because of its likeness to corrupt, idolatrous, power-loving, and proud Babylon. The great capital of the universal pagan empire, the city of Rome, was often called Babylon in Jewish writings and in the Apocalypse; see Rev 14:8; Rev 16:19; Rev 17:5, 8; Rev 18:2.
Many ancient interpreters understood Rome under the name Babylon, for example Clement of Alexandria, blessed Jerome, Oecumenius, Theophylact, and others.
The presence of the apostle Mark in Babylon also indicates that Rome should be understood by this Babylon. He was staying there around this time, as is clear from the epistles of the apostle Paul; see Col 4:10; Phlm 1:24. Tradition also confirms this.
The greeting of the Roman Church could be especially consoling and edifying for the Christians of Asia Minor. That Church flourished despite its dwelling at the center of all the abominations of the pagan world, and despite every hostility and oppression from the pagan world.
All the more could it console them because in this greeting one can see the expression of unity of mind with them and a bond of love.
Passages read together with this verse.
Greek text, 23 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS