A Class-Book of New Testament History

by G. F. Maclear

The course of political events sufficiently accounts for the change in the Apostle’s circumstances. Anxious to avert from himself the charge of having set the capital on fire, Nero had let loose the rage of the populace upon the Christians, now very numerous and objects of intense hatred. A familiar passage in the writings of Tacitus[1176] tells us how some of them were crucified, some hunted to death with dogs, some wrapped in robes smeared with pitch and set on fire at night before the eyes of the Emperor, who watched their dying agonies arrayed in the costume of a charioteer. Since then the fury of the first excitement had passed away, but so prominent a ringleader of a hated sect as the Apostle would be certain to be treated with much severity.

On the evidence therefore of certain informers, of whom Alexander the coppersmith apparently was one (2 Tim. iv. 14), he was put upon his trial, probably before the city prefect[1177], in one of the numerous basilicas that stood in the Forum. No friend, no adviser, stood by him (2 Tim. iv. 16), to cheer or to encourage. Alone and unaided, save by an Almighty though Invisible Friend (2 Tim. iv. 17), he pleaded the cause of the Gospel before a numerous audience, and all the Gentiles heard his testimony, and the result was that of the first of the charges brought against him he was acquitted, and was delivered out of the mouth of the lion (2 Tim. iv. 17).

Remanded back to his dungeon to await the second hearing of his case, and not anticipating anything but an ultimate conviction, ready to be offered and convinced that the time of his departure was at hand (2 Tim. iv. 6), the Apostle, though cheered by the society of Luke and Onesiphorus (2 Tim. i. 16, 17), yearned towards the friend of his earlier days, his own son Timothy. He longed to see him once more, and though he was far away in Ephesus, discharging the duties of his difficult position, he resolved to dictate an Epistle to him, bidding him come with all speed to Rome, and receive his parting injunctions. Accordingly, it was now that the “Second Epistle to Timothy” was written, in which the aged Apostle, with the utmost tenderness and solemnity exhorted his own son to diligence and stedfastness, to patience under persecution (2 Tim. i. 6–15), and a willingness to share in the sufferings of saints (2 Tim. ii. 1–16). In the event moreover of his not arriving in time to receive his last injunction, he charged him, with all the solemnity of one about to appear before the Judge of quick and dead, to be faithful in all the duties of his office (2 Tim. iv. 1–5), and cautioned him against the false teaching which now threatened the very foundation of the Faith (2 Tim. iii.).

Whether Timothy did rejoin the Apostle, as he so earnestly requested, and bring the cloak for which with touching simplicity he made request amid the rigours of the winter (2 Tim. iv. 13), is not recorded. Some are willing to hazard the conjecture that he did[1178]; but however it was, the Apostle’s second trial and condemnation were not long delayed. As a Roman citizen, he could not be compelled to endure the lingering tortures, which so many who shared with him the name of “Christians” had lately undergone. But beyond the city-walls, along the road to Ostia, the port of Rome, he was led forth under military escort, to the place of execution; there the sword of the headsman fell flashing down, and he obtained that Crown, which He, whose faithful witness he was, had promised to all them that love Him (2 Tim. iv. 8).

Note.

Beside the Apostle, whose glorious career was thus closed by the sword of the executioner, three and three only of the immediate followers of our Lord hold a prominent place in the Apostolic records—James the Lord’s brother, Peter and John[1179].

1. The main facts in the history of James, who was surnamed the Just, have been already related, and we have seen how prominent was the part he took at the Council held at Jerusalem[1180], A.D. 50. He[1181] was the author of the first of the Seven so-called “Catholic or General Epistles,” which he addressed, apparently from Jerusalem, to the Jewish Christians residing in Palestine, or scattered among the Gentiles, according to some as early as A.D. 45, according to others as late as A.D. 62.

2. Our last notice of St Peter referred to the time when St Paul withstood him to the face at Antioch, because he was to be blamed[1182]. Subsequently to this date we have no notices in Scripture of his place of abode or of his work. It is probable, however, that after completing the organisation of the Churches in Palestine, and some parts of Asia Minor (1 Pet. i. 1, 2), he resided for some time at Babylon (1 Pet. v. 13), where had been settled from very early times an important community of Jews[1183]. Hence, at some period between the years A.D. 63 and 67[1184], he addressed his first Epistle to the Jewish converts scattered throughout Asia Minor, for the purpose of confirming them in the Christian faith, encouraging them to endure the persecutions to which they were exposed, and exhorting them to refute the calumnies of their enemies by leading a holy life. The time and place of the composition of his Second Epistle are alike surrounded with difficulties. The most reasonable conjecture appears to be that the Apostle wrote it in his old age, about the year A.D. 68, either from Rome, where he is said to have suffered martyrdom[1185], or somewhere on the journey thither from the East.

3. St John, we saw, was at Jerusalem, when St Paul paid his third visit to that city[1186], and was then regarded as one of the Chief “Pillars” of the Church. His movements after this date are shrouded in much obscurity. It seems most probable, however, that after remaining for a season in Palestine, he repaired to Ephesus, and laboured amongst the seven Churches of Asia Minor. Thence on the authority of Irenæus and Eusebius we gather that he wrote his three Epistles, according to some as early as A.D. 68, according to others as late as the close of the first century. During the reign of Domitian, A.D. 94 or 95, he was banished to the isle of Patmos, and there wrote his Apocalypse, and afterwards returned to Ephesus, where he died.

4. The writer of one other “Catholic” Epistle remains to be noticed—Jude, called also Lebbæus and Thaddæus[1187], the brother of James the Less, and most probably one of the so-called brethren of our Lord. We find his name in the lists of the Apostles (Lk. vi. Acts i.), but the only incident relating to him recorded in the Gospel narrative is the question he put to the Saviour on the eve of his crucifixion, Lord, how is it that thou wilt manifest thyself to us, and not unto the world? (Jn. xiv. 22). The place where the Epistle was written is not known. Various dates have been assigned to it, some referring it to A.D. 64 or 65, others to A.D. 75 or even later. The readers are nowhere expressly defined; but the reference to Jewish traditions (Jude 9–14) seems to hint that the Christians of Palestine were the objects of his warnings against false teachers, and of his exhortations to steadfastness in the faith.