Early evidence is unanimous in pointing to St Peter and St Paul as victims of the persecution of Nero (Clem, ad Cor. v. vi., Dionysius of Corinth ap. Eus. H.E. ii. 25, &c., combined with what we know from Tacitus of the course of the persecution, and from Gaius of Rome, ap. Eus. ii. 25, of the burial-places of the two apostles); and tradition clearly distinguished the fierce outbreak at Rome that followed on the fire of the city in July 64 from any permanent disabilities of the Christians in the eye of the law which the persecution may have initiated. There is, therefore, no reason at all to doubt that both apostles were martyred in 64-65, and the date serves as a confirmation of the chronology adopted above of the imprisonment, release and subsequent journeys of St Paul.
Investigation, then, of that part of the book of Acts which follows the death of Agrippa, recorded in chap. xii.—i.e. of that part of the apostolic age which follows the year 44—has shown that apparent difficulties can be to a large extent set aside, and that there is nowhere room between A.D. 44 and 64 for doubt extending to more than a single year. The first missionary journey may have begun in 47 or 48; the arrival of Festus may have taken place in the summer of 58 or of 59; the two years of the Roman imprisonment recorded in the last chapter of Acts may have ended in the spring of 61 or 62; and the dates which fall in between these extremes are liable to the same variation. The present writer leans to the earlier alternative in each case, 47, 58, 61; but he willingly concedes that the evidence, as he understands it, is not inconsistent with the later alternative.
But if the events of A.D. 44-64 can thus be fixed with a fair approximation to certainty, it is unfortunately otherwise with the events of A.D. 29-44. Here we are dependent (i.) on general indications given in the Acts; (ii.) on the evidence of the Epistle to the Galatians, which, though in appearance more precise, can be and is interpreted in very different ways.
(i.) The book of Acts is divided, by general summaries from time to time inserted in the narrative, into six periods: i. 1-vi. 7, vi. 8-ix. 31, ix. 32-xii. 24, xii. 25-xvi. 5, xvi. 6-xix. 20, xix. 2l-xxviii. 31. Of these the three last extend respectively from the death of Herod to the start for Europe in the second missionary journey (A.D. 44 to the spring of 50 [51]), from the start for Europe to the end of the long stay at Ephesus (A.D. 50 [51] to the spring of A.D. 55 [56]), and from the departure from Ephesus to the end of the two years’ captivity at Rome (A.D. 55 [56] to the beginning of A.D. 61 [62]). It will be seen that these periods are of more or less the same length, namely, six (or seven) years, five years, six years. There is, therefore, some slight presumption that the three earlier periods, which together cover about fifteen years, were intended by so artistic a writer as St Luke to mark each some similar lapse of time. If that were so, the preaching of the apostles at Jerusalem and organization of the Church at the capital—the preaching of the seven and the extension of the Church all over Palestine—the extension of the Church to Antioch, and the commencement of St Paul’s work—might each occupy five years more or less, that is to say, roughly, A.D. 29-34, 34-39, 39-44. The conversion of St Paul, which falls within the second period, would on this arrangement fall somewhere between five and ten years after the Crucifixion. Such conclusions are, however, of course general in the extreme.
(ii.) A nearer attempt to date at least the chronology of St Paul’s earlier years as a Christian could be made by the help of the Galatian Epistle if we could be sure from what point and to what point its reckonings are made. The apostle tells us that on his conversion he retired from Damascus into Arabia, and thence returned to Damascus; then after three years (from his conversion) he went up to Jerusalem, but stayed only a fortnight, and went to the regions of Syria and Cilicia. Then after fourteen years (from his conversion? or from his last visit?) he went up to Jerusalem again to confer with the elder apostles. Now, if either of these visits to Jerusalem could be identified with any of the visits whose dates have been approximately settled in the chronology of A.D. 44-64, we should have a fixed point from which to argue back. Unfortunately, even less agreement exists on this head than on the question whether the fourteen years of the last-mentioned visit are to be reckoned from the conversion or from the previous visit. Most critics, indeed, are now agreed that the fourteen years are to be calculated from the conversion; and most of them still hold that the visit of Galatians ii. is the same as the council of Acts xv., partly, no doubt, on the ground that the latter visit was too important and decisive for St Paul to have omitted in giving even the most summary description of his relations with the twelve. This ground would, however, be cut away from their feet if it were possible to hold (with J.V. Bartlet, Apostolic Age, 1900, and V. Weber, Die Abfassung des Galaterbriefs vor dem Apostelkonzil, Ravensburg, 1900) that the epistle was actually written just before the council, i.e. in the winter of 48-49 [49-50]. In that case, of course, the two visits of Galatians i. and ii. would be those of Acts ix. 26 and xi. 30. The fourteen years reckoned back from the latter (c. A.D. 46) would bring us to A.D. 32-33 as the latest possible date for the conversion. With the older view, on the other hand, the fourteen years reckoned from the council in A.D. 49 [50] would allow us to bring down the conversion to A.D. 36. The new view clears away some manifest difficulties in the reconciliation of the Epistle and the Acts, and the early date for Galatians in relation to the other Pauline epistles is not so improbable as it may seem; but the chronology still appears more satisfactory on the older view, which enables the conversion to be placed at least three years later than on the alternative theory. But it is clear that the last word has not been said, and that definite results for this period cannot yet be looked for.
To sum up: an attempt has been made, it is hoped with some success, to provide a framework of history equipped with dates from the time of St Peter’s arrest by Herod Agrippa I. at the Passover of A.D. 44 down to the martyrdom of St Peter and St Paul in the persecution of Nero, A.D. 64-65. For the previous period, on the other hand, from A.D. 29 to A.D. 44, it appeared impossible in our present state of knowledge to state conclusions other than in the most general form.
Authorities.—The views stated in this article are in general (though with some modifications) the same as those which the present writer worked out with more fulness of detail in Hastings’ Dictionary of the Bible, i. (1898) 403-424. Of older books should be mentioned:—Ideler, Handbuch der mathematischen und technischen Chronologie (2 vols., 1825); Wieseler, Chronologie des apostolischen Zeitalters (1848); Lewin’s Fasti Sacri (1865). Important modern contributions are to be found in Prof. (Sir) W.M. Ramsay’s various works, and in Harnack’s Chronologie der altchristlichen Litteratur bis Eusebius, i. 233-244. Mention should also be made of an article, containing much useful astronomical and Talmudical information, by Mr J.K. Fotheringham, “The Date of the Crucifixion,” in the Journal of Philology, xxix. 100-118 (1904). Mr Fotheringham is of opinion that the evidence from Christian sources is too uncertain, and that the statements of the Mishnah must be the starting-point of the inquiry: taking then the phasis of the new moon as the true beginning of Nisan, he concludes that Friday cannot have coincided with Nisan 14 in any year, within the period A.D. 28-35, other than A.D. 33 (April 3rd). But in one of the two empirical tests of the value of these calculations that he was able to obtain (loc. cit. p. 106, n. 2), the new moon was seen a day earlier than his rules allowed. This being so, it would be premature to disregard the convergent lines of historical evidence which tell against A.D. 33. Among the latest German works may be cited the chapter on New Testament chronology in the Neutestamentliche Zeitgeschichte of Dr Oscar Holtzmann (2nd ed., 1906), pp. 117-147: regarded as a collection of historical material this deserves every praise, but the mass is undigested and the treatment of the evidence arbitrary. As might be expected, Dr Holtzmann’s conclusions are clear-cut, and alternatives are rigidly excluded: the Crucifixion is dated on the 7th of April A.D. 30, and St Paul’s arrest (with the older writers) at Pentecost A.D. 58.
(C. H. T.)
[1] The books of Samuel, Kings, Ezra and Nehemiah, and Chronicles, were by the Jews each treated (and written) as one book, and were not divided by them into two till the 16th century, through Christian influence.