Chapter IV

_ST PAUL’S SECOND IMPRISONMENT AND DEATH._
A.D. 63–68.

THE Apostle’s trial, as we have seen in the preceding Chapter, was long delayed. At length, however, a time was fixed for hearing his case, and after a trial in all probability before the Emperor Nero himself, he was, according to the universal testimony[1167] of the ancient Church, acquitted of the charges that had been brought against him. Thus liberated he would be naturally anxious to fulfil the intentions he had expressed in his Epistles to Philemon and the Philippians[1168] of revisiting the Churches he had planted in Macedonia and Asia Minor, and others, which had not as yet _seen his face in the flesh_.

Setting out, therefore, from Rome to Brundusium, it is probable that he crossed thence to Dyrrachium or Apollonia, and so travelled by the great Egnatian road to Philippi. We cannot doubt that the joy of the Christians there would be great at being thus able to welcome once more their revered teacher, but his stay there was not likely to have been protracted; and proceeding to Asia, in accordance with his former designs and intentions, he most probably fixed his head-quarters at Ephesus, and thence visited Colossæ, Laodicea, Hierapolis and other Churches[1169].

What time he now spent amongst the brethren of proconsular Asia is not known, but it is not altogether improbable that in the year A.D. 64 he carried out his long-intended visit to Spain (Rom. xv. 24, 28), and spent two years in planting churches amongst the numerous Jewish proselytes in all the towns along the Spanish coast from Gades to Tarraco[1170]. Thence we may believe he returned about A.D. 66 to Ephesus, and found to his great sorrow that what he had long ago predicted to the presbyters of that city, when they bade him farewell on the sea-shore of Miletus (Acts xx. 28–31), had been too truly fulfilled. Grievous wolves had indeed entered in amongst them, not sparing the flock; nay, from the very bosom of the Church itself men had arisen, _speaking perverse things, to draw away disciples after them_ (Acts xx. 30). Leaders of rival sects, Hymenæeus, Philetus, Alexander (1 Tim. i. 20; 2 Tim. ii. 17, iv. 14, 15), had appeared, perverting the minds of the disciples from the simplicity of the faith, and blending with it the subtilties of Greek philosophy, Jewish superstition, and wild Oriental speculation. Other duties, indeed, prevented the continuance of the Apostle’s personal supervision of the Asiatic churches, and leaving Timothy at Ephesus, he returned to Macedonia (1 Tim. i. 3). There, however, he appears to have feared he might be detained longer than he had anticipated (1 Tim. iii. 14, 15), and, well acquainted with the peculiar difficulties connected with the position of his beloved disciple, he addressed to him what is known as “the first Epistle to Timothy.”

The main objects of this Epistle were two-fold, first, to encourage him in the superintendence of the Ephesian church, and to aid him in his struggle with the heretical teachers spoken of above (1 Tim. i. 3–20). The second was to give him various personal directions respecting the government of the Church itself, such as the manner of conducting public worship (1 Tim. ii. 1–8); the dress and behaviour of women (1 Tim. ii. 9–15); the qualifications of bishops and deacons (1 Tim. iii.); the selection of widows to receive the charity of the Church (1 Tim. v. 3–16); the punishment of offenders (1 Tim. v. 20, 21); and his own life and conversation (1 Tim. vi. 11–19).

In this letter he also expressed his design of shortly returning to Ephesus (1 Tim. iii. 14), and this intention he appears to have carried out. Repairing from Macedonia to the capital of proconsular Asia, he made an expedition thence to the island of Crete, accompanied by Titus (Tit. i. 5). The churches there do not seem to have been now for the first time founded, but to have already been some considerable period in existence. Like those, however, in proconsular Asia, they were “troubled by false teachers, and probably had never yet been properly organised, having originated, perhaps, in the private efforts of individual Christians, who would have been supplied with a centre of operations and nucleus of churches by the numerous colonies of Jews established in the island[1171].”

Unable, however, himself to remain long, the Apostle left Titus there, as he had left Timothy at Ephesus, to complete what he had been obliged to leave unfinished, and to organise the Church by the appointment of presbyters in every city (Tit. i. 5). But shortly after his return to Asia Minor, he deemed that a letter from himself might encourage him to confront the opposition he was likely to encounter in carrying out his wishes, and with this he resolved to send general directions respecting the organisation of the Church. From Ephesus, therefore, he dispatched an Epistle to Titus, in which he laid down certain instructions concerning the ordination of elders (Tit. i. 5–9); cautioned him against false teachers (Tit. i. 9–16); described the sound and practical Christianity which he was to inculcate on old and young, on masters and slaves, and to exemplify in his own life (Tit. ii. 1–15); and enjoined obedience to rulers, gentleness and forbearance towards all men, and an avoidance of all idle speculations (Tit. iii. 1–11).

At the time of writing this Epistle it was not St Paul’s intention that Titus should remain long in Crete. He himself was on the point of leaving Asia for Nicopolis[1172], intending to winter there (Tit. iii. 12). On the arrival, therefore of Artemas or Tychicus, whom he intended to send to him, Titus was to endeavour to join him. Accordingly setting out from Ephesus the Apostle repaired to Miletus (2 Tim. iv. 20), and there left his old companion Trophimus[1173], who was overtaken with sickness. Thence he sailed to Corinth, and leaving there Erastus, the former chamberlain of that city, passed on to Nicopolis[1174], where he would seem to have laboured for a space during the winter.

At this time however the Christians had become distinguished from the Jews, and the objects of suspicion and hostility, and the Apostle’s labours at Nicopolis were brought to an abrupt conclusion. Arrested it is not improbable, before the middle of the winter[1175], through the restless activity of some of his many enemies, he was sent to Rome to be tried a second time for his life. The terror of his arrest scattered many of his friends. Demas from love of _this present world_ forsook him and departed to Thessalonica, Crescens to Galatia, and Titus himself, who had joined his master at Nicopolis, possibly by his desire, repaired to the neighbouring Dalmatia (2 Tim. iv. 10). Luke alone remained in constant attendance on the Apostle, and shared with him the perils of his second imprisonment at Rome. This was evidently far more severe than the previous one. Not only was he chained to a soldier, but he was treated as a malefactor (2 Tim. ii. 9), and so perilous was it to visit him that few were willing to seek out his dungeon or to stand by him (2 Tim. i. 16, iv. 16), while he himself could look forward to nothing but certain martyrdom (2 Tim. iv. 6–8).

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.