From the Crucifixion to the Destruction of Jersualem

 •  8 min. read  •  grade level: 9
 
There are but few points here calling for consideration. The principal are those connected with the apostle Paul, and the dates when he wrote his various epistles.
It is a leading question whether Paul was released from prison and took another missionary journey, or was he put to death at the end of his first imprisonment? We must see what evidence we can bring, both external and internal, to bear upon the question.
We start with the crucifixion in A.D. 29. The day of Pentecost would also be 29.
The next accredited date is in Acts 12, the death of Herod Agrippa. He began to reign in the first year of Caius (A.D. 37), and reigned seven years; so that he died in 44. Doubtless this marks out the date of Paul’s visit to Jerusalem, as it was the time of the passover (Acts 12:3). This would be his second visit to Jerusalem (Acts 11:30); his first visit being pointed out in Acts 9:26 and Galatians 1:18. See chronological table.
The next point of time is the recall of Felix succeeded by Festus. This is fixed A.D. 60. In the autumn then of A.D. 60 Paul left Caesarea. He would arrive at Rome in the spring of 61; and he lived in his own hired house two years (Acts 28:30). This would bring it to the spring of A.D. 63. But the evidence of Eusebius is that Paul did not suffer martyrdom till A.D. 67. Jerome says 68. The earliest date given by more modern writers is A.D. 64.
So the external evidence is that there was sufficient time, taking the earliest of the above dates, for another journey after the close of the two years’ imprisonment of the Acts before his death.
With this the internal evidence seems also to agree. The passage in the Acts implies that Paul was in prison at that time not longer than two years: and then what? Put to death? If so, it is most probable that it would have been stated. If not put to death, and no longer kept in prison, he would have been liberated.
Further, Paul (1 Tim. 1:3) besought Timothy to remain at Ephesus while he proceeded to Macedonia. When was this? Not on Paul’s first visit (Acts 18:20-21), for on his departure he goes to Jerusalem. Not on his second visit (Acts 19:10,22; 20:31), for then he sent Timothy from Ephesus before he left himself. Then we must suppose, either that there was a visit to Macedonia which is not recorded in the Acts; or that Paul was liberated, and that this visit took place afterward. In order to solve this question we must look at three things in connection with Ephesus, namely: Paul’s address to the elders of Ephesus (Acts 20).
Paul’s Epistle to the Ephesians.
Paul’s First Epistle to Timothy: Timothy being at Ephesus.
And we must endeavor to find out the order in which these facts took place.
One thing seems certain, that the Epistle to the Ephesians was written during the two years’ imprisonment of Paul at Rome.
It is also certain that the address of Paul to the elders took place as he was returning on his third missionary journey; and that he proceeded at once to Jerusalem by way of Tire, Ptolemais, and Cæsarea (Acts 21), so that this must have been before his Epistle to the Ephesians.
The only question therefore is, When was the First Epistle to Timothy written? Now, unless Paul was liberated from imprisonment, his supposed visit to Ephesus — leaving Timothy there while he went to Macedonia — must have taken place before the address in Acts 20, because after the address he went, as we have seen, to Jerusalem, and was taken prisoner.
On the other hand, Paul paid his first visit to Ephesus in Acts 18:19; so that the supposed visit must have been between this first visit and the address in Acts 20.
The First Epistle to Timothy would appear to have been written soon after they parted, and that Paul hoped soon to be at Ephesus again: “These things write I unto thee, hoping to come unto thee shortly; but if I tarry long,” and so forth, (1 Tim. 3:14-15). “Till I come give attendance to reading,” and so forth, (1 Tim. 4:13).
So, those who hold with the supposed visit place the order thus:
1. A supposed visit to Macedonia in Acts 19, and the First Epistle to Timothy written soon after.
2. The address of Paul to the elders.
3. The Epistle of Paul to the Ephesians after he reached Rome.
And there seems to be no other way of placing them, unless we admit that Paul was liberated.
But grave difficulties are presented in the above order. The state of the Ephesian church was in a good condition when Paul wrote to them his epistle, so that he — or rather the Holy Ghost through him — could open to them the mystery of the church “which in other ages was not made known” (Eph. 3:3-5).
In his address to the elders of Ephesus he warned them, as a future thing, that grievous wolves would enter in among them. But in the First Epistle to Timothy, Timothy was to use his authority to prevent some then there from teaching error. We believe, therefore, that the three addresses must be in this order;
1. The address to the elders.
2. The Epistle to the Ephesians.
3. The First Epistle to Timothy.
Then, if so, Paul would have been liberated from his imprisonment, and again have visited Macedonia.
To this some objections have been made.
1. Paul in his address to the elders said that he knew they should see his face no more (Acts 20:25), and this would not be true if he was liberated, and again visited Ephesus.
It has been generally supposed that if Paul was liberated he again visited Ephesus. But Scripture does not say that he did so. The words in 1 Timothy 1:3, “I besought thee to abide still at Ephesus, when I went into Macedonia,” may have been a message from Paul to Timothy without Paul’s actually being at Ephesus. It will be noticed that the wording is not so positive as in Titus 1:5, “I left thee in Crete;” and in 2 Tim. 4:20, “Trophimus have I left at Miletum sick.” And the reference to Ephesus in 2 Timothy 1:18, may have been before Paul’s first imprisonment. So that Paul’s saying that he should not see their face again, may have been correct notwithstanding his liberation. As he would be near to Ephesus when at Miletus, it is natural to suppose that he would visit that city, and in 1 Tim. 3:14, he hoped to come shortly. But we know from 2 Timothy 1:15, that all they which were in Asia had turned away from Paul, and he may have been guided by God to break up new ground instead of going to Ephesus. So that he may have been liberated, and yet not have visited that city again.
Besides, if Paul was not liberated, he would have been mistaken as to other things. Thus, while a prisoner he wrote to Philemon, “Prepare me also a lodging, for I trust that through your prayers I shall be given unto you” (Philem. 22). And again to the Philippians: “I trust in the Lord that I also myself shall come shortly” (Phil. 2:24). Again, “I will come by you into Spain” (Rom. 15:28).
2. Paul’s being liberated, and writing his First Epistle to Timothy afterward, is inconsistent with his alluding to Timothy’s youth (1 Tim. 4:12) at so late a date.
Timothy might have been about 30 to 35 years of age, and this may have been much younger than many in the church, especially the elders over whom he was evidently set (1 Tim. 5:1). Therefore this objection has really no weight. He was comparatively young. Besides, in the Second Epistle to Timothy (which all admit to have been written shortly before the death of Paul), he warns Timothy of “youthful lusts.”
3. If 1 Timothy was not written till so late a date, it does not give time enough for the declension pointed out in 2 Timothy to have taken place between the two Epistles before Paul’s death.
If the 1 Timothy was written in the first year after the liberation, there may have been three or four years before Paul’s death, and this would suffice. Declension may certainly make great progress in less time than that. We therefore do not see any real difficulty in supposing Paul’s liberation.
In Paul’s 2 Timothy there are several things which have been thought to give additional evidence both for and against the liberation. But the only thing that seems of real weight is in 2 Timothy 4:20: “Trophimus have I left at Miletum sick.”
When could this be? Not when Paul went to Jerusalem, for Trophimus went with him (Acts 21:29). Not when Paul went from Caesarea to Italy, for Paul did no touch at Miletus. We believe this one passage to be very strong evidence that Paul was liberated, and paid a visit to Miletus, and departed thence, leaving Trophimus sick. This epistle was certainly written shortly before his expected martyrdom, and if he had not been liberated he could not have been at Miletus for some years previously.
In Titus also (Titus 1:5) there is a passage: “For this cause also I left thee in Crete.” When could this be? Surely not on the occasion named in Acts 27:7-15, when Paul was a prisoner. Again the difficulty is at once solved by supposing the liberation.
On the whole, then, it seems most probable that Paul was liberated at the end of the two years; that he took another missionary journey, and soon wrote the First Epistle to Timothy, and the Epistle to Titus; that he continued his journey; that he was again arrested and imprisoned at Rome; and wrote the Second Epistle to Timothy a short time before his martyrdom.