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Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)

 

 

Updated 5927± 04 29 2023 [2007-07-15]

 

 

 

 

 

Identifying the Years when

the Epistles of Paul, Peter, James, John, and Jude were Written

 

Abstract:

 

By comparing the various time references, events, scribes, and authors, as referenced within the New Testament, it is possible to date fairly accurately most of the epistles of Paul, Peter, James, John, and Jude. The only exceptions, for which I have thus far not found a firm basis for accurate dating, are 2 Peter and 2 & 3 John, all of which must have been authored later than 1 Peter and 1 John, which latter epistles were written at Paul’s 2nd visit at Jerusalem. The details of my analysis are found below and the results are summarized in a table.

 

 

Re the time of authorship of Acts and the Four Gospels

Having dated many of the events recorded in the NT, we can now easily somewhat consider also the dates when the Gospels and Acts were written. I notice by the word “we” used in Acts 28:16 that the author of Acts is present in the action described. Luke acted as the scribe of Paul - for the last time as far as I am aware - while in Philippi and while writing the 2nd Epistle to the Corinthians. He did not act as Paul’s scribe for any of the Epistles written while Paul was in Rome or Italy. Considering lastly the conclusion of Acts it appears as though Paul and Luke may have been separated shortly after their arrival in Rome although apparently there was some contact between them through the end of Paul’s sojourn in Rome (cf. Col. 4:14 and Acts 28:30-31.) At any event Acts can not have been finalized until the time of the last event recorded in Acts. Accordingly Acts was written or at least finalized some time after the events recorded in Acts 28:30-31, i.e. after Tishri 1, 45 CE. According to Acts 1:1, Luke’s “former treatise,” i.e. the Gospel of Luke, was written prior to the time when the beginning of the book of Acts was written. Notice the similarities between Luke 1:3 and Acts 1:1, especially re the use of the name Theophilus! (The name Theophilus does not occur elsewhere in the bible.) Likewise, each of the Gospels must have been written after the last events recorded in each respective gospel, i.e. after the spring/summer of 18 CE. How long after these dates I cannot tell, but necessarily prior to the death of each respective author.

 

As to a latest date of authorship for the four gospels and Acts one may consider (1) that which is not included in each respective NT book or epistle, and also (2) whether or not the fact that the Church of the East is using a 22 book NT canon (excluding 2 Peter, 2&3 John, Jude, and Revelation.) Could this fact be based upon the Apostle Thomas having brought with him to Persia, India, and China all the then extant NT scriptures, i.e. prior to the authorship of the five documents excluded from the eastern canon? If so, isn’t it likely that Thomas left the Roman jurisdiction prior to or in connection with the persecutions beginning in 49 CE as a result of Nero’s need for finding a scapegoat after he himself was being accused of having initiated the great conflagration of Rome that began July 19, 48 CE?

 

 

 

 

 

When were Paul’s epistles written?

 

 

Paul’s epistle to the Romans:

 

I notice that the epistle to the Romans was:

 

Rom 16:22  I Tertius, who wrote this epistle, salute you in the Lord.

 “Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.” Romans 16:27 (KJV.)

 

But as best I can tell the Christian churches in Corinth and Cenchrea were established by Paul as recorded in Acts 18:1-11, 18 (cf. 1 Cor. 16:15.) Accordingly, Paul’s epistle to the Romans must have been written no earlier than at the time of the events recorded in Acts 18. In his epistle to the Romans Paul is sending his greetings to Aquila and Priscilla (Rom. 16:3,) whom apparently Paul first met as recorded in Acts 18:2. However, at the time of the events referenced in Acts 18, Aquila and Priscilla were not in Rome (Acts 18:2) and did not return to Rome until some time after Paul left them in Ephesus (Acts 18:18-19.) Following that event, Paul did not return to Corinth until the time of the events referenced in Acts 20:2. But at that occasion Paul had not yet been in Rome himself (cf. Acts 19:22) and thus would not at that time have known most of the people, if any, to whom he was sending greetings per Romans 16, or at the very least, I have found no record of it.

 

For instance, in his epistle to the Romans Paul is sending his greetings, not only to Aquila and Priscilla (Rom. 16:3,) but also to “my fellow prisoners” (Acts 16:7.) I am not aware of any records indicating that Paul may have been a prisoner in Rome more than once, thus his reference to his “fellow prisoners” in Rome could hardly reference anyone in Rome before the time when Paul was himself a prisoner in Rome.

 

Based upon:

 

1.       Paul’s reference to “fellow prisoners” (Romans 16:7,)

2.       The fact that none of Paul’s other epistles is written to a church that Paul had not first visited, and

3.       The fact that Paul names, in his epistle to the Romans, not a few of the members of the church in Rome,

 

…I would, hypothetically and as an alternative, contend that Paul was released from his detainment as a prisoner in Rome and that Paul may have written his epistle to the Romans from Corinth as a free man some time following the events recorded in Acts 28:30, i.e. later than Tishri 1, 45 CE.

 

The above conclusion could be interpreted to find some support and confirmation also in the following passages, but how conclusive is such evidence?:

 

Is Paul talking about “that form of doctrine… delivered…” by Paul or by someone else?:

In Romans 6:17-18 (cf. below) Paul states that someone “delivered” in the past – by Paul when he was in Rome? – “that form of doctrine” that made the Romans “became the servants of righteousness:”

Rom 6:17 KJVR But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

Rom 6:18 KJVR Being then made free from sin, ye became the servants of righteousness.

There is nothing in this passage telling us who “delivered…” “that form of doctrine.” It could be Paul if he had been there before. It could be Aquila and Priscilla in a similar manner as is recorded in Acts 18:26, as evidenced by their presence in Rome at that time (cf. Romans 16:3.) Or, it could be someone else.

 

Is Paul “putting [them] in mind” i.e. “reminding” them of something he – or else perhaps Aquila and Priscilla – had shared with the Romans before, or else is he referencing something they ought to have known ab initio “from the heart” (cf. Rom. 6:17?:)

Rom 15:15 KJV+ Nevertheless,1161 brethren,80 I have written1125 the more boldly5112 unto you5213 in some sort,575, 3313 as5613 putting you in mind,1878, 5209 because1223 of the3588 grace5485 that is given1325 to me3427 of5259 God,2316

Rom 15:15 GNT+  τολμηροτερον5112 ADV  δε1161 CONJ  εγραψα1125 V-AAI-1S  υμιν5213 P-2DP  αδελφοι80 N-VPM  απο575 PREP  μερους3313 N-GSN  ως5613 ADV  επαναμιμνησκων1878 V-PAP-NSM  υμας5209 P-2AP  δια1223 PREP  την3588 T-ASF  χαριν5485 N-ASF  την3588 T-ASF  δοθεισαν1325 V-APP-ASF  μοι3427 P-1DS  υπο5259 PREP  του3588 T-GSM  θεου2316 N-GSM

Rom 15:15 TLT+ Nevertheless,1161 brethren,80 I have written1125 the more boldly5112 unto you5213 in some sort,575, 3313 in that manner5613 reminding you,1878, 5209 because1223 of the3588 grace5485 that is given1325 to me3427 of5259 God,2316

Here again there is nothing indicating that the brethren in Rome were being reminded of something Paul had himself delivered unto them in person, is there?

 

 

 

May we improve on the above date? Notice what Paul says in Romans 15:23 below! “Many years” should imply a minimum of three years, should it not? To make sense, in this setting, this must mean that there were a minimum of three civil years between Paul’s stay in Rome as a prisoner and his writing the epistle to the Romans. Those three years minimum would then include the civil years beginning Tishri 1, 45, 46, and 47 CE until the beginning of Tishri 1, 48 CE.

 

Rom 15:23 KJV+  But1161 now3570 having2192 no more3371 place5117 in1722 these5125 parts,2824 and1161 having2192 a great desire1974 these(575) many4183 years2094 to come2064 unto4314 you;5209

Rom 15:24  Whensoever5613, 1437 I take my journey4198 into1519 Spain,4681 I will come2064 to4314 you:5209 for1063 I trust1679 to see2300 you5209 in my journey,1279 and2532 to be brought on my way4311 thitherward1563 by5259 you,5216 if1437 first4412 I be somewhat575, 3313 filled1705 with your5216 company.

Rom 15:25 KJV+  But1161 now3570 I go4198 unto1519 Jerusalem2419 to minister unto1247 the3588 saints.40

Rom 15:26 KJV+  For1063 it hath pleased2106 them of Macedonia3109 and2532 Achaia882 to make4160 a certain5100 contribution2842 for1519 the3588 poor4434 saints40 which3588 are at1722 Jerusalem.2419

 

Accordingly, I contend, based upon the above premises, that Paul’s epistle to the Romans may have been written some time, perhaps days, perhaps years, after Tishri 1, 48 CE, which is Nero’s 10th civil year of reign and Gessius Florus’ 1st civil year of reign in Judea. (However, cf. my further discussion and conclusion below!)

 

 

Correlations that may be of interest:

The war of the Jews began in “Artemisius [Jyar]” according to Josephus, which is, according to my best calculations thus far, the same as Zif, the Second Month, 50 CE [Between April 12 and June 9, 50 CE.]

The burning of Rome, a fire beginning July 19, and raging for 9 days, occurred about 4± years prior to Nero’s death, and since Nero died on Tishri 9, 52 CE [September (21 or) 22, 52 CE (or, less likely, October 21 (or 22,) 52 CE,)] the famous fire in Rome most likely occurred in 48 CE, give or take a year. I have not as yet found the year of that fire given in terms of Nero’s reign.

“18. …Nero next appointed three ex-consuls, Lucius Piso[AD57], Ducennius Geminus[AD29], and Pompeius Paulinus[AD14or66?]…” (Tacitus, The Annals, 15:18)

“23. During the consulship of Memmius Regulus and Verginius Rufus[AD63]…” (Tacitus, The Annals, 15:23)

“33. In the year of the consulship of Caius Lacanius and Marcus Licinius[AD64]…” (Tacitus, The Annals, 15:33)

“…the beginning of this conflagration was on the 19 th of July, the day on which the Senones captured and fired Rome.” (Tacitus, The Annals, 15:41)

“47. At the close of the year people talked much about prodigies, presaging impending evils. Never were lightning flashes more frequent, and a comet too appeared, for which Nero always made propitiation with noble blood.” (Tacitus, The Annals, 15:47)

“48. Silius Nerva and Atticus Vestinus then entered on the consulship[AD65]…” (Tacitus, The Annals, 15:48)

“52. …Vestinus, the consul[AD65]…” (Tacitus, The Annals, 15:52)

“68. …Vestinus also, the consul[AD65]…” (Tacitus, The Annals, 15:68)

“72. …Petronius Turpilianus, an ex-consul[AD61]…” (Tacitus, The Annals, 15:72)

 

 

http://www.ourcivilisation.com/smartboard/shop/tacitusc/annals/index.htm

“The burning of Rome occurred in Nero’s 10th year, in July.690

“690 Tacitus, The Annals, 15.41.” Important Dates in the Lives of Jesus and Mary, p. 164.

http://www.ourcivilisation.com/smartboard/shop/tacitusc/annals/chap15.htm

 

“James was killed in the spring, about the time of Passover, in Nero’s 10th year. The burning of Rome occurred in the summer of Nero’s 10th year, beginning, according to Tacitus, on July 19.706 Nero’s persecution of Christians began after the fires in Rome and so after the death of James the Less.

706 Tacitus, The Annals, 15.41. ” Important Dates in the Lives of Jesus and Mary, p. 165.

 

Tacitus reports a second comet a few years later, at the end of the year of the burning of Rome, (A.D. 64, usual; A.D. 49, revised).943

 

943 Tacitus, The Annals, Loeb Classical Library, 15.47. See also: Tacitus, The Annals of Imperial Rome, Penguin Books, p. 367.” Important Dates in the Lives of Jesus and Mary, p. 204.

 

Tacitus notes that the second comet was seen near the end of the year and was interpreted as a bad omen for events occurring after the burning of

Rome. Furthermore, Tacitus states that Nero killed members of the aristocracy to atone for this comet sighting.945

 

Important Dates in the Lives of Jesus and Mary, p. 205.

 

Tacitus describes a second comet a few years later, at the end of the year of the burning of Rome, (A.D. 64, usual; A.D. 49, revised).951

 

Important Dates in the Lives of Jesus and Mary, p. 205.

 

 

“Burning and Rebuilding of the City.—In the tenth year of his reign occurred a great fire which destroyed a large part of the city of Rome.” (Outlines of Roman History by William C. Morey, Ph.D., D.C.L. New York, Cincinnati, Chicago: American Book Company (1901), CHAPTER XXIV:IV. http://www.forumromanum.org/history/morey24.html)

 

Nero has been accused of arranging the burning of Rome, but Nero himself put the blame on the Christians who were persecuted as a consequence.

There were comets seen in 46 CE and probably in 49 CE which were seen as evil omens and which induced Nero to kill many aristocrats.

What, if any, of all of these is being reflected in Paul’s epistle to the Romans, or elsewhere?

 

 

 

 

 

 

Contrary arguments (and a better alternative than the above stated:) In favor of the Epistle to the Romans having been authored prior to Paul’s arrival in Rome:

 

What might be some evidence against my contention, above, that Paul’s epistle to the Romans may have been written after Paul being released from bondage in Rome?

 

Are the following passages evidence in favor of the epistle to the Romans having been written prior to Paul’s arrival in Rome as a prisoner, or not? And if so, is the evidence stronger or weaker than the contrary side presented above?:

 

1.       Does this text indicate that Paul had never before “come unto” the Romans, or else that he had not been able to return as soon as he had “purposed to”?

Rom 1:13 KJVR  Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Rom 1:13 KJV+ Now1161 I would2309 not3756 have you ignorant,50, 5209 brethren,80 that3754 oftentimes4178 I purposed4388 to come2064 unto4314 you,5209 (but2532 was let2967 hitherto,)891, 1204 that2443 I might have2192 some5100 fruit2590 among1722 you5213 also,2532 even2532 as2531 among1722 other3062 Gentiles.1484

Rom 1:13 GNT+  ου3756 PRT-N  θελω2309 V-PAI-1S  δε1161 CONJ  υμας5209 P-2AP  αγνοειν50 V-PAN  αδελφοι80 N-VPM  οτι3754 CONJ  πολλακις4178 ADV  προεθεμην4388 V-2AMI-1S  ελθειν2064 V-2AAN  προς4314 PREP  υμας5209 P-2AP  και2532 CONJ  εκωλυθην2967 V-API-1S  αχρι891 PREP  του3588 T-GSM  δευρο1204 ADV  ινα2443 CONJ  τινα5100 X-ASM  καρπον2590 N-ASM  σχω2192 V-2AAS-1S  και2532 CONJ  εν1722 PREP  υμιν5213 P-2DP  καθως2531 ADV  και2532 CONJ  εν1722 PREP  τοις3588 T-DPN  λοιποις3062 A-DPN  εθνεσιν1484 N-DPN  

Rom 1:13 TLT+ Now1161 I would2309 not3756 have you ignorant,50, 5209 brethren,80 that3754 oftentimes4178 I purposed4388 to come2064 unto4314 you,5209 (but2532 have been prevented2967 until the present,)891, 1204 that2443 I might have2192 some5100 fruit2590 among1722 you5213 also,2532 even2532 as2531 among1722 other3062 Gentiles.1484

I see nothing in this verse indicating that Paul had ever been in Rome before. Indeed, albeit not absolutely negating the possibility, there is twice a rather strong implication within this verse that Paul had not previously brought the gospel to Rome:

1. “I… have been prevented until the present [point in time;]” and

2. “that I might have some fruit among you also, even as among other Gentiles.”

The second of these seems a rather strong hint that Paul had no basis for claiming any fruit from prior work in Rome, i.e. he had not been there; unless, that is, one were to consider this verse as describing a necessary delay between sowing “many years” (Rom. 15:23) prior to reaping “some fruit” (Rom. 1:13,) but this latter suggestion may seem somewhat farfetched, does it not?

 

2.       Is verse 15 evidence that Paul had never preached the gospel to the Romans before writing his epistle to the Romans?:

Rom 1:15 KJV+  So,3779 as much as in me is,2596, 1691 I am ready4289 to preach the gospel2097 to you5213 that3588 are at1722 Rome4516 also.2532

Rom 1:15 GNT+  ουτως3779 ADV  το3588 T-NSN  κατ2596 PREP  εμε1691 P-1AS  προθυμον4289 A-NSN  και2532 CONJ  υμιν5213 P-2DP  τοις3588 T-DPM  εν1722 PREP  ρωμη4516 N-DSF  ευαγγελισασθαι2097 V-AMN  

Rom 1:15 TLT+  Accordingly,3779 as far as I am concerned,3588, 2596, 1691 I am now ready4289 to preach the gospel2097 also2532 to you5213 that3588 are in1722 Rome4516.

This verse seems a clear cut indication that Paul had never, at the time of writing his epistle to the Romans, preached the gospel to the Romans, does it not?

 

3.       Had Paul not traveled beyond Illyricum prior to writing Romans and is Rome further “from Jerusalem” than is the boundaries of “Illyricum”?

Rom 15:19 KJV+ Through1722 mighty1411 signs4592 and2532 wonders,5059 by1722 the power1411 of the Spirit4151 of God;2316 so that5620 from575 Jerusalem,2419 and2532 round about2945 unto3360 Illyricum,2437 I3165 have fully preached4137 the3588 gospel2098 of Christ.5547

 

Click on the map for the original larger map!

 

Looking at the above map I wonder whether Paul is giving reference to the entirety of Illyricum, i.e. even unto the most distant borders of Illyricum adjacent to northern Italy, or else whether the proximal borders between Macedonia and Illyricum are intended? If the more distant borders of Illyricum were intended then technically Paul had already “fully preached the gospel of Christ” in areas more distant than Rome at the time of writing this epistle to the Romans.  However, I am not aware from any of the New Testament writings, besides possibly this one verse, that Paul ever went into Illyricum, only that he traveled within Macedonia and Greece. The following verses seem to confirm the contention that Paul had never been carrying the gospel to Rome:

Rom 15:20 KJV+ Yea,1161 so3779 have I strived5389 to preach the gospel,2097 not3756 where3699 Christ5547 was named,3687 lest3363 I should build3618 upon1909 another man’s245 foundation:2310

Rom 15:21 KJV+ But235 as2531 it is written,1125 To whom3739 he was not3756 spoken312 of,4012 they(846) shall see:3700 and2532 they3739 that have not3756 heard191 shall understand.4920

Rom 15:22 KJV+ For which cause1352 also2532 I have been much4183 hindered1465 from coming2064 to4314 you.5209

Apparently, based upon these verses, someone else had brought the gospel to Rome before Paul did, and accordingly Paul was “much hindered from coming to” the Romans in Rome up to the time of the writing of the epistle to the Romans. 

 

4.       How long had Paul been “hindered from coming to” the Romans?

Rom 15:22 KJV+ For which cause1352 also2532 I have been much4183 hindered1465 from coming2064 to4314 you.5209

Rom 15:23 KJV+ But1161 now3570 having2192 no more3371 place5117 in1722 these5125 parts,2824 and1161 having2192 a great desire1974 these(575) many4183 years2094 to come2064 unto4314 you;5209

Rom 15:24 KJV+ Whensoever5613, 1437 I take my journey4198 into1519 Spain,4681 I will come2064 to4314 you:5209 for1063 I trust1679 to see2300 you5209 in my journey,1279 and2532 to be brought on my way4311 thitherward1563 by5259 you,5216 if1437 first4412 I be somewhat575, 3313 filled1705 with your5216 company.

The words “these many years” should indicate a minimum of three years but may well indicate that Paul had never before been able to visit the believers in Rome.

The first time Rome is mentioned in association with Paul is in the context of his first recorded meeting with Aquila and Priscilla at Corinth (Acts 18:2.) Perhaps this association is what triggered Paul’s desire to “also see Rome” (Acts 19:21?) The third and last time Rome is named in Acts prior to Paul’s arrival at Rome is Acts 23:11. As discovered elsewhere these three passages correspond to the following points in time:

i.         The civil year beginning Tishri 1, 39 CE, i.e. Paul met Aquila and Priscilla during the spring or summer 40 CE;

ii.       Nero’s 2nd or 3rd year of reign, i.e. the civil years beginning Tishri 1, 40 and Tishri 1, 41, respectively. Notice in Acts 19:21 Paul’s desire to “see Rome” is placed after the reference in Acts 19:10 to Nero’s 2nd year and before the “season” Paul “stayed in Asia” (Acts 19:22.)

iii.      In Jerusalem at the time of Pentecost 44 CE.

Accordingly, Paul’s statement “having a great desire these many years to come unto you;” cannot very well have been written less than three full civil years after Nero’s 1st year, which began Tishri 1, 39 CE, or, in other words: Based upon Romans 15:22-24, Paul’s epistle to the Romans cannot very well have been written prior to the civil year beginning Tishri 1, 43 CE, Nero’s 5th civil year of reign.

 

5.       Was this trip of Paul to Jerusalem in behalf of the Macedonians and Achaians his first or not?

Rom 15:25 KJV+ But1161 now3570 I go4198 unto1519 Jerusalem2419 to minister unto1247 the3588 saints.40

Rom 15:26 KJV+ For1063 it hath pleased2106 them of Macedonia3109 and2532 Achaia882 to make4160 a certain5100 contribution2842 for1519 the3588 poor4434 saints40 which3588 are at1722 Jerusalem.2419

Rom 16:27 KJV Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.

Writing at Corinth Paul is here giving reference to certain contributions out of the Macedonian and Achaian congregations. Are these contributions the same ones as those referenced in 1 Corinthians 16:2-3 and/or 2 Corinthians 9, or may we assume that the contributions here named are later events not referenced anywhere but in Paul’s epistle to the Romans? Naturally, a recorded event, such as is referenced in 1 & 2 Corinthians, is stronger evidence than is an assumption of ours, albeit based upon prior behavior such as evidenced by 1& 2 Corinthians, isn’t it?

What is the timing of the 1 & 2 Corinthians contribution “of Macedonia and Achaia… for the poor saints which are at Jerusalem?” In Romans 15:25 Paul makes it clear that he is presently, “now,” leaving for “Jerusalem to minister unto the saints.” Is this a reference to the same point in time as is being referenced in Acts 20:3? And, if so, is that the same point in time that Paul is referencing in 1 Corinthians 16:2-3 and/or in 2 Corinthians 9?:

Act 20:3 TLT+ But5037 after spending4160 three5140 months3376 there, when there began1096 against him846 to be laid plans1917 under5259 the3588 Jews,2453 being at the point of3195 setting sail321 into1519 Syria,4947 he changed his mind1096, 1106 to return5290 via1223 Macedonia.3109

 

Act 20:3 KJV+  And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.

I have found that Paul’s First epistle to the Corinthians was written from Philippi within a few weeks, i.e. “shortly” (1 Cor. 4:19,) prior to the Passover and Feast of Unleavened Bread 43 CE [i.e. at the beginning of the Julian year 43 CE.] As best I can tell, Acts 20:3 is a record of Paul’s visit to Corinth between his writing, while in Philippi, the two epistles to the Corinthians. This second visit to Corinth was hastily concluded after a three months stay in Corinth from Sivan through Elul, the Third through Sixth lunar months, in 43 CE.

I’ve also found that Paul authored his Second Epistle to the Corinthians from Philippi some time between the 7th month, Tishri 1, 43 CE and Aviv 15, 44 CE [between September 24, 43 CE and April 19, 44 CE.] In 2 Corinthians 13:1-2 Paul has recorded his tentative plans to visit Corinth a third time, but I have found no record of him actually traveling to Corinth a third time before leaving Philippi for Jerusalem as recorded in Acts 20:4-6.

Lastly, I’ve found that after writing 2 Corinthians Paul left for Jerusalem – traveling from Philippi via Troas (Acts 20:3-6) – some time prior to Passover 44 CE.

Accordingly, Romans 15:26 may be used as evidence that Paul’s Epistle to the Romans was written from Corinth either before writing 2 Corinthians at the point in time being referenced in Acts 20:3, i.e. at or before the beginning of the year beginning Tishri 1, 43 CE, or else, a less likely scenario, after writing 2 Corinthians during an unrecorded – besides Paul’s stated intent (cf. 2 Cor. 13:1-2) – third visit of Paul to Corinth between the 7th month, Tishri 1, 43 CE and Aviv 15, 44 CE [between September 24, 43 CE and April 19, 44 CE.]

This result agrees well with each of the last 5.       Was this trip of Paul to Jerusalem in behalf of the Macedonians and Achaians his first or not? items, does it not? The questions then that remains to resolve is whether or not Romans was written before or after Paul’s arrival in Rome and whether or not all these biblical passages can be harmonized with one other.

 

Weighing the evidence – Romans written before or after Paul’s visit to Rome as a prisoner:

Of the 3.       The fact that Paul names, in his epistle to the Romans, not a few of the members of the church in Rome, arguments in favor of the Epistle to the Romans having been authored after Paul’s release from Rome I find that at least the 2.       The fact that none of Paul’s other epistles is written to a church that Paul had not first visited, andnd argument – based upon the fact that none of the other epistles was written to a church not previously visited by Paul - may be easily refuted, e.g. by the fact that during this particular time period not a few of his epistles were being written, i.e. Paul seems to have been in “a writing mood.”

The 3.       The fact that Paul names, in his epistle to the Romans, not a few of the members of the church in Rome,rd argument – Paul naming not a few of the members of the Roman church – may be explained by e.g. these members having moved to Rome from elsewhere where Paul had previously met them, or else by Paul knowing them indirectly, perhaps through Aquila and Priscilla.

The 1.       Paul’s reference to “fellow prisoners” (Romans 16:7,)st argument – that about “fellow prisoners” - may be the hardest one to refute without resorting to detaching such symbolisms from a physical reality of being an actual prisoner in fact. The fact that all other instances of Paul’s using such verbiage are found in Ephesians 3:1 and Philemon 1:1, 9, & 23, each of which were authored by Paul from Rome where he was a de facto prisoner of Rome does not help us, does it?:

Ephesians 6:24 KJV “Written from Rome unto the Ephesians by Tychicus.”

Philemon 1:25 KJV “Written from Rome to Philemon, by Onesimus a servant.”

 

However, looking more closely at Romans 16:7 and Paul’s use of words, elsewhere in his writings, translated “prisoner of Christ” etc. I first notice that there are two distinct and separate Greek words being used as a basis for the English word “prisoner,” i.e. Strong’s G4869 and G1198.

 

Rom 16:7  Salute782 Andronicus408 and2532 Junia,2458 my3450 kinsmen,4773 and2532 my3450 fellow prisoners,4869 who3748 are1526 of note1978 among1722 the3588 apostles,652 who3739 also2532 were1096 in1722 Christ5547 before4253 me.1700

Eph 3:1  For this cause5484, 5127 I1473 Paul,3972 the3588 prisoner1198 of Jesus2424 Christ5547 for5228 you5216 Gentiles,1484

Phm 1:1  Paul,3972 a prisoner1198 of Jesus2424 Christ,5547 and2532 Timothy

5095 our brother,80 unto Philemon5371 our dearly beloved,27 and2532 fellow laborer,4904

Phm 1:9  Yet for love's sake1223, 26 I rather3123 beseech3870 thee, being5607 such a one5108 as5613 Paul3972 the aged,4246 and1161 now3570 also2532 a prisoner1198 of Jesus2424 Christ.5547

Phm 1:23  There salute782 thee4571 Epaphras,1889 my3450 fellow prisoner4869 in1722 Christ5547 Jesus;2424

 

G4869: “συναιχμάλωτος, sunaichmalōtos, soon-aheekh-mal'-o-tos, From G4862 and G164; a co-captive: - fellowprisoner.”

 

G164: “αἰχμαλωτός, aichmalōtos, aheekh-mal-o-tos', Fromαἰχμή aichmē (a spear) and a derivative of the same as G259; properly a prisoner of war, that is, (generally) a captive: - captive.”

 

G1198: δέσμιος, desmios, des'-mee-os, From G1199; a captive (as bound)

 

G1199: δεσμόν, δεσμός, desmon  desmos, des-mon', des-mos'. Neuter and masculine respectively from G1210; a band, that is, ligament (of the body) or shackle (of a prisoner)

 

 

Clearly Paul was a prisoner of Rome when he was in Rome. Accordingly it makes sense to conclude that Strong’s G1198 is used by Paul, when writing from Rome, in order to give reference to the fact that he was at that time a prisoner of Rome (cf. Eph. 3:1, Phile. 1:1, & 9 above.) Paul is using both of these Greek words in his brief epistle to Philemon. It makes sense therefore to conclude that a different meaning is intended by Paul’s use of Strong’s G4869 (Romans 16:7 and Philemon 1:23,) does it not?

 

Besides Philemon 1:23 the name Epaphras occurs twice only in the New Testament, each time emphasizing Epaphras’ relation to Christ with a word comparable to G4869:

Col 1:7 KJV+  As2531 ye also2532 learned3129 of575 Epaphras1889 our2257 dear27 fellow servant,4889 who3739 is2076 for5228 you5216 a faithful4103 minister1249 of Christ;5547

Col 4:12 KJV+  Epaphras,1889 who3588 is one of1537 you,5216 a servant1401 of Christ,5547 saluteth782 you,5209 always3842 laboring fervently75 for5228 you5216 in1722 prayers,4335 that2443 ye may stand2476 perfect5046 and2532 complete4137 in1722 all3956 the will2307 of God.2316

 

G4889: “σύνδουλος, sundoulos, soon'-doo-los, From G4862 and G1401; a co-slave, that is, servitor or ministrant of the same master (human or divine)”

 

G1401: “δοῦλος, doulos, doo'-los, From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency.)”

 

Besides possibly Col. 1:7 (cf. also discussion below,) I have seen no evidence that Epaphras was ever a prisoner of Rome or of any other state. Accordingly it makes sense to conclude that Paul’s use of Strong’s G4869 in Romans 16:7 is not necessarily intended to give reference to his captivity under the Romans, but is intended rather to give reference to his captivity under Christ.

 

Further corroboration of this usage of Strong’s G4869 by Paul is found in the fact that Strong’s G4869 is used only thrice in the New Testament, two of which are referenced above (Romans 16:7 & Philemon 1:23,) the third passage being:

Col 4:10  Aristarchus708 my3450 fellow prisoner4869 saluteth782 you,5209 and2532 Mark,3138 sister's son431 to Barnabas,921 (touching4012 whom3739 ye received2983 commandments:1785 if1437 he come2064 unto4314 you,5209 receive1209 him;)846

 

Aristarchus is named five times in the New Testament (Acts 19:29; 20:4; 27:2; Col. 4:10 & Philemon 1:24,) and although Aristarchus was once “caught” (Acts 19:29) he was later free (Acts 20:4) and there is no evidence that Aristarchus was a co-captive with Paul in Rome at the time of Paul’s writing Col. 4:10 above, is there? Notice that Paul’s Epistle to the Colossians was written from Rome!:

Col. 4:18 KJV “Written from Rome to the Colossians by Tychicus and Onesimus.”

 

 

Additional historical basis for arguing against Paul’s Epistle to the Romans having been written after Paul’s release as a captive of Rome may be found in the fact that, if written after that point in time, it must have been written also after Tishri 1, 48 CE. But Tishri 1, 48 CE is after the burning of Rome and near the beginning of Nero’s persecution of the Christians in 49 CE, facts that Paul would likely be aware of, and if so it would certainly seem that some mention touching upon these events would be found in Paul’s Epistle to the Romans, would it not? And yet, I find nothing in Paul’s Epistle to the Romans hinting at such a situation, do you?

 

 

 

Conclusion:

 

I find that Paul’s Epistle to the Romans was written prior to Paul’s arrival in Rome as a prisoner of Rome, and that it was written from Corinth before Paul’s writing 2 Corinthians at the point in time being referenced in Acts 20:3, i.e. at or before the beginning of the year beginning Tishri 1, 43 CE [September 24, 43 CE,] or else, a less likely scenario, after writing 2 Corinthians during an unrecorded – besides Paul’s stated intent (cf. 2 Cor. 13:1-2) – third visit of Paul to Corinth between the 7th month, Tishri 1, 43 CE and Aviv 15, 44 CE [between September 24, 43 CE and April 19, 44 CE.]

 

 

Nonetheless, I find no biblical evidence that Paul was not released from his being a Roman captive, or that he was not able to continue as intended on his intended journey to Spain (cf. Rom. 15:24, 28.) On the contrary, I find that Paul left his abode in Rome after the year ending at the beginning of Tishri 1, 45 CE, which time was well before the burning of Rome (beginning July 19, 48 CE,) and thus also well before Nero’s beginning to persecute the Christians. Who knows, if indeed Paul was able to go on to Spain as intended, perhaps his preaching the gospel in Spain somehow influenced Galba into taking responsibility for not co-operating in the ever escalating madness and excesses of Nero? (Cf. Tacitus, The Histories, Book One:13:2 and Suetonius, The Twelve Caesars, p. 248-9 (translator Robert Graves,) and (Suetonius, The Lives of the Caesars, GALBA:IX)) Servius Sulpicius Galba succeeded Nero as Emperor of Rome after revolting with his army in 52 CE after “he ruled Tarragonian Spain for eight years” as Roman Governor, i.e. from about 45 CE.

 

Indeed, Paul’s Epistle to the Hebrews gives us several indications that he had been released at the time when the Epistle to the Hebrews was being authored!

 

 

 

 

 

Let’s see what confirmation of these conclusions we may found while dating also the other epistles of Paul…

 

 

 

 

Paul’s First epistle to the Corinthians:

 

Additional evidence that Paul was the one who established the Christian church in Corinth (cf. also the involvement of Silvanus and Timothy as per 2 Cor. 1:19,) which city is located on the island or peninsula of Achaia, and therefore also evidence that Paul could not have written the epistle to the Romans prior to the time of the events recorded in Acts 18, is found in the following:

 

Notice Paul’s claiming to be the one who laid the chief cornerstone of the Christian church in Corinth:

 

1Co 2:1  And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

1Co 2:2  For I determined not to know any thing among you, save Jesus Christ, and him crucified.

 

Notice how Paul identifies, in verse 2 above, his focus, his main message, the chief cornerstone of the Christian church in Corinth! Then, please compare 1 Cor. 2:2 above with 1 Cor. 3:11 below!

 

Next, notice Paul’s claim in laying that foundation, verses 5, 6, and 10 below!:

 

1Co 3:4  For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

1Co 3:5  Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

1Co 3:6  “I [Paul] have planted, Apollos watered; but God gave the increase.”

1Co 3:7  So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

1Co 3:8  Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor.

1Co 3:9  For we are laborers together with God: ye are God's husbandry, ye are God's building.

1Co 3:10  According to the grace of God which is given unto me, as a wise masterbuilder, I [Paul] have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.

 

Accordingly it is amply clear that Paul claims to be the one who laid the foundation of the Christian church in Corinth, is it not? This finds further support in the following passages:

 

Rom 16:5  “…Salute my well-beloved Epaenetus, who is the firstfruits of Achaia [Achaia is the Greek island/peninsula upon which Corinth is located] unto Christ.”

 

In 1 Cor. 16:15 I read:

 

“…know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints…”

 

But…:

 

“The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.” (1 Cor. 16:24 KJV.)

 

Since apparently Stephanas, Paul’s scribe writing 1 Corinthians (1 Cor 16:24,) is the same Stephanas referenced in 1 Cor. 16:15, and since Stephanas was “the firstfruits” resulting from the work of Paul (Acts 18:1-18; 19:21,) or else of Apollos (Acts 18:27,)…

 

1Co 3:6  “I have planted, Apollos watered; but God gave the increase.”

 

…in Achaia, therefore 1 Corinthians must have been written no earlier than at the time of the events recorded in Acts 20:1-2, i.e. shortly prior to the time referenced as “three [lunar] months” (Acts 20:3 KJV, cf. more below!) that Paul spent in Greece...

 

Act 20:3 TLT+ But5037 after spending4160 three5140 months3376 there, when there began1096 against him846 to be laid plans1917 under5259 the3588 Jews,2453 being at the point of3195 setting sail321 into1519 Syria,4947 he changed his mind1096, 1106 to return5290 via1223 Macedonia.3109

 

Act 20:3 Textus Receptus  ποιησας4160 V-AAP-NSM  τε5037 PRT  μηνας3376 N-APM  τρεις5140 A-APM  γενομενης1096 V-2ADP-GSF  αυτω846 P-DSM  επιβουλης1917 N-GSF  υπο5259 PREP  των3588 T-GPM  ιουδαιων2453 A-GPM  μελλοντι3195 V-PAP-DSM  αναγεσθαι321 V-PPN  εις1519 PREP  την3588 T-ASF  συριαν4947 N-ASF  εγενετο1096 V-2ADI-3S  γνωμη1106 N-NSF  του3588 T-GSM  υποστρεφειν5290 V-PAN  δια1223 PREP  μακεδονιας3109 N-GSF

 

Act 20:3 KJV    And5037 there abode4160 three5140 months.3376 And when(5259) the3588 Jews2453 laid wait for1917, 1096 him,846 as he was about3195 to sail321 into1519 Syria,4947 he purposed1096, 1106 to return5290 through1223 Macedonia.3109

 

 

The year when Paul was in Greece (Acts 20:2-3) must be either 41, 42, or 43 CE, because the events of Acts 19:10 clearly did precede the events of Acts 20:1-3, and the words “by the space of two years” (Acts 19:10 KJV) most likely references Nero’s 2nd civil year of reign, i.e. the civil year beginning Tishri (1 or) 22, 40 CE. (Cf. link re “two years” and re “three months” for more details!)

 

But we can narrow this down further. Paul is stating in his speech to the Ephesians:

 

Act 20:31 KJV  Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

 

This verse is more accurately translated:

 

Act 20:31 TLT+    Therefore watch, and remember, that during Year Three [of Nero’s reign] I ceased not to warn every one night and day with tears.

 

The 1st record of Paul being in Ephesus is found in Acts 18:19-21, which describes a very brief visit indeed. This visit took place before Tishri (1 or) 22, 40 CE (cf. Acts 18:21) during Nero’s 1st civil year of reign. This very brief visit can hardly be what Paul is referencing in Acts 20:31 above, can it?

 

The record of Paul’s 2nd visit to Ephesus is recorded in Acts 19:1 – Acts 20:1.

 

Paul’s 3rd visit to the Ephesians referencing his 2nd visit to them: Paul’s speech to the Ephesians occurred during the very few hours when he stopped by to visit with them in Nero’s 5th year of reign, in the spring of 44 CE, when he was on his way to Pentecost in Jerusalem. According to Paul’s speech (Acts 20:31) Paul spent Year Three of Nero’s reign with the Ephesians. But that 2nd stay of Paul with the Ephesians occurred prior to his leaving for Greece (Acts 20:1-2.) (Year Three of Nero’s reign is the civil year beginning 1 Tishri, 41 CE and ending at the beginning of 1 Tishri, 42 CE.)

 

If Paul spent only part of Year Three with the Ephesians then he did in fact not arrive in Corinth, Greece, until some time following Pentecost, i.e. Sivan (the Third Month,) 42 CE or later. That is the very earliest possible timing for his stay in Greece (Acts 20:2-3.)

 

However, based upon the context and the wording of his speech I find it more likely that the intent of Paul’s words is that he spent the entire Third Year of Nero’s reign with the Ephesians. This conclusion finds support also in the brevity of the account re the events between Paul’s visit to Greece and his return to Philippi in Macedonia [on his way to Troas in Asia (Acts 20:3.)] Thus, Sivan (the Third Month,) 43 CE is the most likely placement of the beginning of Paul’s 2nd visit to Greece. But 43 CE is also the very latest placement of Paul’s visit to Greece considering that we have already found that Paul arrived back in Troas in the First Month, 44 CE.

 

Accordingly I conclude that Paul’s 2nd visit to Corinth, Greece began in Sivan, the Third Month, 43 CE, Nero’s 4th civil year of reign, or very shortly thereafter.

 

The entirety of Paul’s 1st epistle to the Corinthians is very much focused upon applications of, and lessons learnt from, events and traditions associated with the Feast of Unleavened Bread, for instance the Lord’s Passover supper / holy communion (1 Cor. 11:17-30,) Yeshua’s crucifixion and resurrection during Passover and the Feast of Unleavened Bread (1 Cor. 15:1-28,) the teachings about leavening, which are strongly tied to Jewish Passover celebrations (1 Cor. 5:6-8,) etc., etc..

 

Based upon said general focus of 1 Cor. and, in addition very specific statements of Paul (cf. the text in bold italics below,) it is amply clear that Paul’s First epistle to the Corinthians was written within a few weeks, i.e. “shortly” (1 Cor. 4:19,) prior to the upcoming Passover and Feast of Unleavened Bread 43 CE [i.e in the beginning of the Julian year 43 CE:]

 

1Co 4:19  But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

 

1Co 5:6  Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

1Co 5:7  Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

1Co 5:8  Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

 

 

1Co 16:2  TLT+ Upon2596 the Seventh Day of the Unleavened Bread 3391, 4521 let every one1538 of you5216 lay5087 by3844 him1438 in store,2343 as3748, 302 God hath prospered2137 him, that2443 there be1096 no3361 gatherings3048 when(3752) I come.2064

 

1Co 16:2 (Textus Receptus)  κατα2596 PREP  μιαν1520 A-ASF  σαββατων4521 N-GPN  εκαστος1538 A-NSM  υμων5216 P-2GP  παρ3844 PREP  εαυτω1438 F-3DSM  τιθετω5087 V-PAM-3S  θησαυριζων2343 V-PAP-NSM  ο3739 R-ASN  τι5100 X-ASN  αν302 PRT  ευοδωται2137 V-PPS-3S  ινα2443 CONJ  μη3361 PRT-N  οταν3752 CONJ  ελθω2064 V-2AAS-1S  τοτε5119 ADV  λογιαι3048 N-NPF  γινωνται1096 V-PNS-3P  

 

1Co 16:2 KJV  Upon the first2596, 3391 day of the week4521 let every one1538 of you5216 lay5087 by3844 him1438 in store,2343 as3748, 302 God hath prospered2137 him, that2443 there be1096 no3361 gatherings3048 when(3752) I come.2064

 

1Co 16:3  And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

1Co 16:4  And if it be meet that I go also, they shall go with me.

1Co 16:5  I will come unto you when I have passed through Macedonia: I am passing through Macedonia now.

1Co 16:6  And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

1Co 16:7  For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

1Co 16:8  But I will tarry at Ephesus until Pentecost.

 

Notice above (v. 8) that Paul’s plans were to arrive in Corinth after spending Pentecost in Ephesus (1 Cor 16:8.) Apparently, Paul’s plan was to sail from Philippi via Ephesus to Corinth. In 43 CE Pentecost / Hag Ha-Shavuot fell out on (the Seventh Day) Shabbat, Sivan 11 [June 8, 43 CE.] Sivan is the Third Month and Paul may have arrived in Corinth within a few days of Sivan 11. The distance, as the crow flies, between Ephesus and Corinth is about 300 miles (450 km) but the prevailing winds in the area are in the opposite direction and the sailing trip would most likely take more than the two days or so required if the winds were quite favorable. Nonetheless, Paul had plenty of time for arriving in Corinth within the Third Month. – Per chance the words translated in KJV “three5140 months3376” somehow or other references that 3rd month rather than, or in addition to, a stay of “three months” (Acts 20:2-3) duration?

 

Notice that Paul had plans possibly to “abide, yea, and winter with” the Corinthians, i.e. through the winter 43/44 CE (1 Cor 16:6.)

 

Act 20:3 TLT+ But5037 after spending4160 three5140 months3376 there, when there began1096 against him846 to be laid plans1917 under5259 the3588 Jews,2453 being at the point of3195 setting sail321 into1519 Syria,4947 he changed his mind1096, 1106 to return5290 via1223 Macedonia.3109

 

Act 20:3 Textus Receptus  ποιησας4160 V-AAP-NSM  τε5037 PRT  μηνας3376 N-APM  τρεις5140 A-APM  γενομενης1096 V-2ADP-GSF  αυτω846 P-DSM  επιβουλης1917 N-GSF  υπο5259 PREP  των3588 T-GPM  ιουδαιων2453 A-GPM  μελλοντι3195 V-PAP-DSM  αναγεσθαι321 V-PPN  εις1519 PREP  την3588 T-ASF  συριαν4947 N-ASF  εγενετο1096 V-2ADI-3S  γνωμη1106 N-NSF  του3588 T-GSM  υποστρεφειν5290 V-PAN  δια1223 PREP  μακεδονιας3109 N-GSF

 

Act 20:3 KJV    And5037 there abode4160 three5140 months.3376 And when(5259) the3588 Jews2453 laid wait for1917, 1096 him,846 as he was about3195 to sail321 into1519 Syria,4947 he purposed1096, 1106 to return5290 through1223 Macedonia.3109

 

Paul’s intention of “setting sail321 into1519 Syria,4947 ” is not consistent with this point in time being winter time. The “three months” may well have been Tammuz, Av, and Elul, i.e. the 4th, 5th, and 6th month, and if so Paul may have been hoping to arrive in time for the Day of At-One-Ment / Yom Kippur and/or the Feast of Tabernacles in Jerusalem, Tishri 10 and Tishri 15-22, respectively. Had it been a whole month later [the 8th month began October 23 or 24, 43 CE] this would very likely already be considered winter time when sailing was not safe.

 

Notice that Paul originally had tentative plans for staying in Corinth for the winter. But such plans rules out the possibility that he arrived in Corinth much later than Sivan, i.e. since he apparently sailed from Philippi via Ephesus to Corinth arriving in Corinth before the winter season. But if he arrived very shortly before the winter season, then he would not have “intended to set sail for Syria” “three months” later (Acts 20:3,) which would have been in the middle of the winter when sailing was avoided!

 

That Paul’s stay in Corinth occurred during the months (prior to Rosh Ha-Shanah, Tishri 1, or) prior to the Biblical New Year, Tishri 22, i.e. the 22nd day of the Seventh Month, finds scriptural support in the following statement of Paul:

 

2Co 9:2 TLT+ For1063 I know1492 the3588 forwardness of your mind,4288, 5216 for which3739 I boast2744 of5228 you5216 to them of Macedonia,3110 that3754 Achaia882 was ready3903 before575 the beginning of this civil year;4070 and2532, (1537) your5216 zeal2205 hath provoked2042 very many.4119

2Co 9:2 KJV  For1063 I know1492 the3588 forwardness of your mind,4288, 5216 for which3739 I boast2744 of5228 you5216 to them of Macedonia,3110 that3754 Achaia882 was ready3903 a year ago;575, 4070 and2532, (1537) your5216 zeal2205 hath provoked2042 very many.4119

 

2Co 9:2 Textus Receptus  οιδα1492 V-RAI-1S  γαρ1063 CONJ  την3588 T-ASF  προθυμιαν4288 N-ASF  υμων5216 P-2GP  ην3739 R-ASF  υπερ5228 PREP  υμων5216 P-2GP  καυχωμαι2744 V-PNI-1S  μακεδοσιν3110 N-DPM  οτι3754 CONJ  αχαια882 N-NSF  παρεσκευασται3903 V-RPI-3S  απο575 PREP  περυσι4070 ADV  και2532 CONJ  ο3588 T-NSM  εξ1537 PREP  υμων5216 P-2GP  ζηλος2205 N-NSM  ηρεθισεν2042 V-AAI-3S  τους3588 T-APM  πλειονας4119 A-APM-C  

 

Strong’s G575:

ἀπό, apo, apo', A primary particle; “off”, that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively)

 

 

Strong’s G4070:

πέρυσι, perusi, per'-oo-si, Adverb from G4009; the by gone, that is, (as noun) last year

 

 

The conclusion that Paul spent the winter in Macedonia following his shortened visit in Corinth is further corroborated by these texts:

 

Tit 3:12  When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

 

Notice that Nicopolis is located in Macedonia:

 

Titus 3:15 KJV states:

“It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia.”

 

Titus had time to receive and heed Paul’s request for him to come to Macedonia:

 

2 Cor. 13:14 KJV “The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.”

 

Accordingly, I have confirmed my conclusion above that Paul’s 2nd visit to Corinth began in Sivan, and that the year was most likely 43 CE, which was Nero’s 4th year of reign.

 

Notice that the same Timotheus who was sent ahead of Paul to Macedonia (Acts 19:21, 22,) where 1 Corinthians was written, was also one of the scribes named at the end of 1 Corinthians (1 Cor. 16:24 KJV:)

1 Cor. 16:24 KJV The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.

 

Notice also the presence of Sosthenes in Macedonia, who was, or had been in the summer of 40 CE at the time of the events recorded in Acts 18:17, “the chief ruler of the synagogue in Corinth:”

 

Act 18:17  Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

1Co 1:1  Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother.

 

Interestingly, in 1 Corinthians 9:6 Paul is giving reference to Barnabas even though we know from Acts 15:36-41 that Paul and Barnabas parted ways some time [3 years; cf. the dates for authorship of 1 Corinthians as here provided, and for Paul’s 2nd visit to Jerusalem] prior to Paul’s first recorded visit to Corinth as recorded in Acts 18:1. It appears to me from Galatians 2:13 and Colossians 4:10 that there is more to the separation between Paul and Barnabas than what is recorded in Acts 15:37-39. However, Colossians 4:10 and 1 Corinthians 9:6 is evidence to me that Paul was by no means holding a grudge against Barnabas even though I find no record of the two of them ever being together again following the event recorded in Acts 15:39.

 

 

 

What epistle is being referenced in 1 Corinthians 5:9

 

1Cor 5:9 KJV+  I wrote1125 unto you5213 in1722 an epistle1992 not3361 to company with4874 fornicators:4205

 

The Greek word “πορνοις4205” here used is found 10 times in the New Testament:

1. 1 Cor. 5:9, 10, 11; 6:9; Eph. 5:5; 1 Tim. 1:10; Hebr. 12:16; 13:4; Rev. 21:8; and 22:15.

In addition the following related Greek words are also found in the New Testament:

2. “πορνεια(ς)4202” 26 times: Matt 5:32; 15:19; 19:9; Mark 7:21; John 8:41; Acts 15:20, 29; 21:25; Rom. 1:29; 1 Cor. 5:1 twice; 6:13, 18; 7:2; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; Rev. 2:21; 9:21; 14:8; 17:2, 4; 18:3; and 19:2.

3. “πορνευω(ν)4203” 8 times: 1 Cor. 6:18; 10:8 twice; Rev. 2:14, 20; 17:2; and 18:3, 9.

4. “πορναι4204” 12 times: Matt. 21:31, 32; Luke 15:30; 1 Cor. 6:15, 16; Hebr. 11:31; James 2:25; Rev. 17:1, 5, 15, 16; and 19:2.

Of these it is immediately obvious that only the following need at all be considered as being referenced in 1 Cor. 5:9:

1. Eph. 5:5; 1 Tim. 1:10; Hebr. 12:16; 13:4;

2. Acts 15:20, 29; 21:25; Rom. 1:29; 1 Cor. 5:1 twice; 6:13, 18; 7:2; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3;

3. None;

4. Hebr. 11:31; and James 2:25.

Based upon our prior findings re time of authorship we may further exclude all but the following:

1. 1 Tim. 1:10;

2. Acts 15:20, 29; 21:25; 1 Cor. 5:1 twice; 1 Thess. 4:3;

3. None;

4. James 2:25.

We have found below that Timothy was almost certainly located in Ephesus at the time 1 Timothy was being written. 1 Thessalonians was obviously written to the church in Thessalonica and not to Corinth. The passages in Acts all seem to reference the same writings (cf. also Acts 15:13, 23.) I believe that those writings were very likely 1 Peter, James, 1 John, and possibly Jude. Although I do not find exactly the same words as used in Acts 15:20, 29; and 21:25; in any of those last named epistles, I do find language with similar intent in 1 Peter 2:5, 4:3 and 1 John 5:21, Jude 1:5-7. However, I do not know whether the language in 1 Cor. 5:9 allows for reference to anyone but Paul himself as the author. If not, then the only prior text of Paul, within those included in the New Testament, that is possibly being referenced is 1 Cor. 5:1, but considering the language in 1 Cor. 5:9 such an interpretation may seem less likely than the reference being to another epistle of Paul that is not included in the New Testament.

In summary then, Paul’s reference in 1 Cor. 5:9 to a prior epistle seems most likely to be pointing to one of the following:

1. An epistle of Paul not included in the New Testament;

2. A writing that issued out of the event referenced in Acts 15:12-29; or possibly

3. 1 Corinthians 5:1.

 

 

 

 

Again, Paul’s First Epistle to the Corinthians was written within a few weeks prior to the Feast of Unleavened Bread that same year, 43 CE.

 

 

 

 

 

 

 

Paul’s Second epistle to the Corinthians:

 

2 Corinthians, i.e….:

 

“The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.” (2 Cor. 13:14 KJV.)

 

Since Lucas, the author of Acts, was one among the travel companions of Paul when traveling from Philippi to Jerusalem for the Pentecost meeting in Jerusalem in 44 CE (cf. Acts 20:6 “And we sailed…,”) and based upon Paul’s claim that he had already visited Corinth twice – having tentative, “if I come again,” plans to visit them for the third time - (cf. 2 Cor. 13:1-2,) I contend that most likely 2 Corinthians was written while Paul was in Philippi after his return from Greece (Acts 20:2-3, 6,) probably between the 7th month, Tishri (1 or) 22, 43 CE and Aviv 15, 44 CE [between September 24, 43 CE and April 19, 44 CE.] (Cf. what’s been said about “wintering” and re Titus under the timing of 1 Cor. above and under the timing of Titus below.)

 

Aside from Paul’s tentative plans recorded in 2 Corinthians 13:1-2 I find no evidence that Paul actually visited Corinth a third time. Nonetheless, there is time enough between Tishri (1 or) 22, 43 and Aviv 15, 44 CE that Paul may certainly have had time to travel roundtrip from Philippi to Corinth and back, in order to pick up the fruit of his exhortations for additional contributions to the saints in Jerusalem (2 Cor. Chapters 8 & 9,) before eventually going on to Troas and from thence to Jerusalem, is there not?

 

On the other hand, why would Paul need to go to Corinth a third time when his very close associate, Titus, went there in his place? For isn’t it clear – from the many recommendations to the Corinthians re Titus found within 2 Corinthians; in particular 2 Cor. 8:6, 16, 23, and 12:18 - that not only was Titus one of the two scribes writing 2 Corinthians for Paul, Titus must also have been one of the brethren (2 Cor. 8:18, 22-23) with whom 2 Corinthians was being sent to Corinth?

 

(Notice also that Timothy, while being referenced as one of the two authors of 2 Corinthians (2 Cor. 1:1,) and though otherwise used by Paul as a scribe (writing 1 & 2 Thessalonians, 1 Corinthians, and Hebrews,) is not one of the scribes of 2 Corinthians! (Cf. 2 Cor. 13:14/subscript.))

 

Isn’t it quite likely that someone, perhaps one of the brethren referenced in 2 Cor. 8:18, 22-23, perhaps even Timothy? (cf. Acts 20:3,) was instrumental in bringing back the gifts requested by Paul from the Corinthians unto the saints in Jerusalem?

 

 

Notice also Paul’s reference to “a year ago” in the following to passages:

2Co 8:10 KJV  And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.

2Co 9:2 KJV  For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

The Greek words translated “a year ago,” “απο575 περυσι4070,” are used only twice in the New Testament, i.e. in the above to texts only. The word “απο575” per Strong’s G575 means ““off”, that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).” The word “περυσι4070” is derived “from the same as G4008; an extremity.” Thus an even more exact translation of the above two texts is:

2Co 8:10 TLT+  And2532 herein1722, 5129 I give1325 my advice:1106 for1063 this5124 is expedient4851 for you,5213 who3748 have begun before,4278 not3756 only3440 to do,4160 but235 also2532 to be forward2309 before575 the beginning of this year.4070

2Co 9:2 TLT+ For1063 I know1492 the3588 forwardness of your mind,4288, 5216 for which3739 I boast2744 of5228 you5216 to them of Macedonia,3110 that3754 Achaia882 was ready3903 before575 the beginning of this civil year;4070 and2532, (1537) your5216 zeal2205 hath provoked2042 very many.4119

Since the civil year begins with Tishri (1 or) 22, I conclude that the above two verses confirm that which has been said above about the timing of the authorship of 2 Corinthians.

 

 

 

 

 

 

Paul’s (6) epistles written from Rome to the Philippians, Ephesians, Colossians, Philemon, 2 Timothy, and Galatians:

 

Philippians states:

Phi 4:23 KJV “It was written to the Philippians from Rome by Epaphroditus.”

Phi 1:7 KJV+  Even as2531 it is2076 meet1342 for me1698 to think5426 this5124 of5228 you5216 all,3956 because I3165 have2192 you5209 in1722 my heart;2588 inasmuch as both5037 in1722 my3450 bonds,1199 and2532 in the3588 defense627 and2532 confirmation951 of the3588 gospel,2098 ye5209 all3956 are5607 partakers4791 of my3450 grace.5485

Phi 1:12 KJV  But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;

Phi 1:13 KJV+ So that5620 my3450 bonds1199 in1722 Christ5547 are1096 manifest5318 in1722 all3650 the3588 palace,4232 and2532 in all3956 other3062 places;

Phi 1:14 KJV+ And2532 many4119 of the3588 brethren80 in1722 the Lord,2962 waxing confident3982 by my3450 bonds,1199 are much more bold5111, 4056 to speak2980 the3588 word3056 without fear.870

Phi 1:16 KJV+ The one3588, 3303 preach2605 Christ5547 of1537 contention,2052 not3756 sincerely,55 supposing3633 to add2018 affliction2347 to my3450 bonds:1199

 

 

 

Ephesians states:

Eph 6:24 KJV “Written from Rome unto the Ephesians by Tychicus.”

 

An apparent time reference (Eph 3:3-4) referring back to a prior (Eph. 1:9) writing within the same epistle:

Eph 1:9  Having made known1107 unto us2254 the3588 mystery3466 of his848 will,2307 according2596 to his848 good pleasure2107 which3739 he hath purposed4388 in1722 himself:848

Eph 3:3 KJV+ How that3754 by2596 revelation602 he made known1107 unto me3427 the3588 mystery;3466 (as2531 I wrote afore4270 in1722 few words,3641

Eph 3:4 KJV+ Whereby,4314, 3739 when ye read,314 ye may1410 understand3539 my3450 knowledge4907 in1722 the3588 mystery3466 of Christ)5547

 

Eph 6:20 KJV For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

Eph 6:21 KJV+ But1161 that2443 ye5210 also2532 may know1492 my affairs,2596, 1691 and how5101 I do,4238 Tychicus,5190 a beloved27 brother80 and2532 faithful4103 minister1249 in1722 the Lord,2962 shall make known1107 to you5213 all things:3956

 

Colossians states:

Col 4:18 KJV+ The3588 salutation783 by the hand5495 of me1699 Paul.3972 Remember3421 my3450 bonds.1199 Grace5485 be with3326 you.5216 Amen.281

Col 4:18 KJV  “…Written from Rome to the Colossians by Tychicus and Onesimus.”

Col 1:7 KJV+  As2531 ye also2532 learned3129 of575 Epaphras1889 our2257 dear27 fellow servant,4889 who3739 is2076 for5228 you5216 a faithful4103 minister1249 of Christ;5547

Col 4:7 KJV  All3956 my state2596, 1691 shall Tychicus5190 declare1107 unto you,5213 who is a beloved27 brother,80 and2532 a faithful4103 minister1249 and2532 fellow servant4889 in1722 the Lord:2962

Col 4:8 KJV  Whom3739 I have sent3992 unto4314 you5209 for1519 the same purpose,846, 5124 that2443 he might know1097 your estate,4012, 5216 and2532 comfort3870 your5216 hearts;2588

Col 4:9 KJV  With4862 Onesimus,3682 a faithful4103 and2532 beloved27 brother,80 who3739 is2076 one of1537 you.5216 They shall make known1107 unto you5213 all things3956 which are done here.5602

Col 4:10  Aristarchus708 my3450 fellow prisoner4869 saluteth782 you,5209 and2532 Mark,3138 sister's son431 to Barnabas,921 (touching4012 whom3739 ye received2983 commandments:1785 if1437 he come2064 unto4314 you,5209 receive1209 him;)846

Col 4:12 KJV+  Epaphras,1889 who3588 is one of1537 you,5216 a servant1401 of Christ,5547 saluteth782 you,5209 always3842 laboring fervently75 for5228 you5216 in1722 prayers,4335 that2443 ye may stand2476 perfect5046 and2532 complete4137 in1722 all3956 the will2307 of God.2316

Col 4:14 KJV  Luke,3065 the3588 beloved27 physician,2395 and2532 Demas,1214 greet782 you.5209

Col 4:15 KJV  Salute782 the3588 brethren80 which are in1722 Laodicea,2993 and2532 Nymphas,3564 and2532 the3588 church1577 which is in2596 his846 house.3624

Col 4:16 KJV  And2532 when3752 this epistle1992 is read314 among3844 you,5213 cause4160 that2443 it be read314 also2532 in1722 the3588 church1577 of the Laodiceans;2994 and2532 that ye5210 likewise2532 read314 the3588 epistle from1537 Laodicea.2993

Col 4:17 KJV  And2532 say2036 to Archippus,751 Take heed991 to the3588 ministry1248 which3739 thou hast received3880 in1722 the Lord,2962 that2443 thou fulfill4137 it.846

 

 

Philemon states:

Philemon 1:25 KJV “Written from Rome to Philemon, by Onesimus a servant.”

Phm 1:1 KJV+  Paul,3972 a prisoner1198 of Jesus2424 Christ,5547 and2532 Timothy5095 our brother,80 unto Philemon5371 our dearly beloved,27 and2532 fellow laborer,4904

Phm 1:2 KJV  And to our beloved Apphia, and Archippus our fellow soldier, and to the church in thy house:

Phm 1:10 KJV+  I beseech3870 thee4571 for4012 my1699 son5043 Onesimus,3682 whom3739 I have begotten1080 in1722 my3450 bonds:1199

Phm 1:11 KJV+  Which3588 in time past4218 was to thee4671 unprofitable,890 but1161 now3570 profitable2173 to thee4671 and2532 to me:1698

Phm 1:12 KJV+  Whom3739 I have sent again:375 thou4771 therefore1161 receive4355 him,846 that is,5123 mine own1699 bowels:4698

Phm 1:13 KJV+  Whom3739 I1473 would1014 have retained2722 with4314 me,1683 that2443 in thy stead5228, 4675 he might have ministered unto1247 me3427 in1722 the3588 bonds1199 of the3588 gospel:2098

Phm 1:22 KJV  But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

Phm 1:23 KJV+  There salute782 thee4571 Epaphras,1889 my3450 fellow prisoner4869 in1722 Christ5547 Jesus;2424

 

2 Timothy states:

2Ti 4:22 KJV “The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.”

2Ti 4:10  For Demas hath forsaken me [cf. Col. 4:14 & Philemon 1:24,] having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

2Ti 4:11  Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

Is Luke the scribe of 2 Timothy?

– Notice that Luke is never named as the sole scribe in any of the subscripts to Paul’s epistles! Could this be a characteristic peculiarity of Luke, i.e. not naming himself in a subscript written by him, (cf. Gal. 6:18) and perhaps also evidence of each subscript being an entry made by the scribe of each respective epistle?

2Ti 4:12 KJV+ And1161 Tychicus5190 have I sent649 to1519 Ephesus.2181

2Ti 4:13 KJV  The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

2Ti 1:16 KJV  The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

2Ti 1:17 KJV  But, when he [Onesiphorus] was in Rome, he sought me out very diligently, and found me.

2Ti 4:21 KJV  Do thy diligence to come before winter.

 

Galatians states:

Gal 6:18 KJV “Unto the Galatians written from Rome.”

 

Is Luke the scribe of Paul’s epistle to the Galatians?

Cf. the note under 2 Tim 4:11!

 

Or was Paul his own scribe when writing Galatians? 

Consider these words of Paul ! :

Gal 6:11  Ye see1492 how large4080 a letter1121 I have written1125 unto you5213 with mine own1699 hand.5495

G1121 γράμμα gramma gram'-mah From G1125; a writing, that is, a letter, note, epistle, book, etc.; plural learning: - bill, learning, letter, scripture, writing, written.

 

Notice once again 2 Tim. 4:11 !  Isn’t it quite likely that a main reason for Paul’s need of Mark and Timothy is his need for someone who can read and write for him ? (It appears as though Paul had a diffraction problem and that no glasses were available at the time to correct his problem.)

 

Gal 5:1 KJV+  Stand fast4739 therefore3767 in the3588 liberty1657 wherewith3739 Christ5547 hath made us free,1659, 2248 and2532 be not3361 entangled again with1758, 3825 the yoke2218 of bondage.1397

 

 

 

 

Considerations re the relative order of authorship of Paul’s epistles written from Rome:

Notice that by the time 2 Timothy is being written Tychicus had already been sent to Ephesus (2 Tim. 4:12,) while when Ephesians and Colossians were being written Paul was merely planning to send Tychicus and Onesimus (Eph. 6:21 and Col. 4:7, 9.) Accordingly Ephesians and Colossians were obviously written before 2 Timothy.

Notice also that by the time 2 Timothy was being written Demas had left Paul and “departed unto Thessalonica” (2 Tim. 4:10,) whereas when Colossians and Philemon were being written Demas was still with Paul (Col. 4:14 & Philemon 1:24.) Accordingly, both Colossians and Philemon were written before 2 Timothy.

Likewise, when Colossians and Philemon were being written Mark was still with Paul in Rome (Col. 4:10 & Philemon 1:24) and tentative plans were being made for Mark to travel to Colosse (cf. Col. 4:10,) but by the time 2 Timothy was being written Paul was requesting Timothy to “Take Mark, and bring him with thee: for he is profitable to me for the ministry” (2 Tim. 4:11.) Accordingly it appears as though Mark left Rome for Colosse (or thereabouts) before being called back along with Timothy, who later acted as Paul’s scribe when Hebrews was being written from Italy (Hebrews 13:25.)

Noticing also that Onesimus is not mentioned with Tychicus as having been sent to Ephesus (2 Tim. 4:12,) while Onesimus, and not Tychicus, is similarly named (Philemon 1:10, 12) in Paul’s epistle to Philemon (who apparently lived in either Colosse or Laodicea (cf. Philemon 1:2 and Col. 4:17 re Archippus)) I conclude that Tychicus and Onesimus were sent separately, Tychicus to Ephesus and Onesimus to Philemon in either Colosse or Laodicea. Possibly Paul’s intention was for Tychicus and Onesimus eventually to reunite in Colosse or else Paul’s initial plans were modified from his original intention (cf. Col. 4:7, 9 ?)

Additionally I notice that while Colossians is written by Tychicus and Onesimus jointly, Philemon is noted as written by Onesimus alone. Accordingly, I find it quite possible that Tychicus left Paul before Onesimus did and that, if so, Colossians was probably written before Philemon was written.

Furthermore, from Paul’s request in 2 Timothy 4:21, “Do thy diligence to come before winter,” it appears as though 2 Timothy was most likely written sometime in the fall, before winter.

 

 

 

 

 

Was Paul released from being a prisoner of Rome while yet in the process of writing Philemon and Colossians?

 

Re Philemon:

Notice also that by the time Philemon 1:22 was written Paul was expecting to be released from his bonds in Rome, or else he had by that time already been released. Philemon 1:1, 13 seemingly indicates that the expected release was yet in the future. However, as discussed above under the considerations re when Paul’s epistle to the Romans was written, an English word used in a translation is sometimes based upon different Greek words meaning different things. Accordingly, in Philemon 1:1, 13 Strong’s #1198 (“a prisoner”) and #1199 (“in the bonds”) are being used. These Greek words may be determined, by Paul’s use of these words elsewhere in his epistles, to be used as giving reference to his relationship under Roman authorities, while on the other hand Strong’s #4869 (“my fellow prisoner” Philemon 1:23) is being used by Paul as describing his relationship as a subject of Christ. Accordingly, it is possible that the first part of Philemon was written prior to Paul’s release, while the last part of Philemon was written subsequent to Paul’s receiving the good news of his release as a Roman prisoner.

 

 

Re Colossians:

Likewise, it may be noted that Colossians is using words to the effect that the first part of Colossians may have been written prior to Paul’s release while the last part (at least from Col. 4:10 onwards) may have been written after Paul’s release as a Roman prisoner:

 

Col 1:7 KJV+  As2531 ye also2532 learned3129 of575 Epaphras1889 our2257 dear27 fellow servant,4889 who3739 is2076 for5228 you5216 a faithful4103 minister1249 of Christ;5547

Col 4:10  Aristarchus708 my3450 fellow prisoner4869 saluteth782 you,5209 and2532 Mark,3138 sister's son431 to Barnabas,921 (touching4012 whom3739 ye received2983 commandments:1785 if1437 he come2064 unto4314 you,5209 receive1209 him;)846

Col 4:12 KJV+  Epaphras,1889 who3588 is one of1537 you,5216 a servant1401 of Christ,5547 saluteth782 you,5209 always3842 laboring fervently75 for5228 you5216 in1722 prayers,4335 that2443 ye may stand2476 perfect5046 and2532 complete4137 in1722 all3956 the will2307 of God.2316

 

G4889   σύνδουλος    sundoulos    soon'-doo-los

From G4862 and G1401; a co-slave, that is, servitor or ministrant of the same master (human or divine): - fellowservant.

G1401   δοῦλος    doulos    doo'-los

From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency)

 

G4869   συναιχμάλωτος    sunaichmalōtos    soon-aheekh-mal'-o-tos

From G4862 and G164; a co-captive

G164   αἰχμαλωτός    aichmalōtos    aheekh-mal-o-tos'

Fromαἰχμή aichmē (a spear) and a derivative of the same as G259; properly a prisoner of war, that is, (generally) a captive

 

Notice the change in reference to Epaphras: First Epaphras is referenced as “a fellow servant,” (or “fellow slave” or “fellow subject”) while later he is referenced as being merely “a servant…,” and not “a fellow servant.” Could it be that this change in language is an indication that Paul had received news of having been released from Roman bondage in the interim, i.e. after the first, but before the last, part of Colossians was written, and while Epaphras was not yet released? Notice also that in Col. 4:10 a different Greek word is being used, a word which is not being used by Paul in reference to anyone whom we have any certain record of having been at the time a prisoner of Rome. Or else, are we to understand from Acts 27:2 (naming “Aristarchus” and using the word “we”) that Aristarchus and/or Luke were in fact traveling as co-prisoners of Rome together with Paul?

 

 

 

 

 

Re Galatians:

 

Notice that the language used in Gal. 5:1 is in fact a rather strong hint that Paul was, at the time when Galatians was being written, already finally released from being a prisoner of Rome!:

 

Gal 5:1 KJV+  Stand fast4739 therefore3767 in the3588 liberty1657 wherewith3739 Christ5547 hath made us free,1659, 2248 and2532 be not3361 entangled again with1758, 3825 the yoke2218 of bondage.1397

 

Notice also that the general subject matter of Galatians has much to do with the status of the statutes of various States, specifically (in the context of Galatians,) the statutes of the Roman Empire, relative to man as a true sovereign under none but “him that made heaven, and earth, and the sea, and the fountains of waters” (Rev. 14:7.) I.e. in contradistinction to such as are still volunteering as subjects of such States.  True, this same situation would pertain likewise also to the State of Israel while under Moses (cf. Deut. 5:3-5!) or under any other king (cf. 1 Sam. 8,) and thus, in that sense it is true that Paul’s epistle to the Galatians is dealing with the traditional Jewish sacrifices and ordinances, while not however ever touching upon any of the original laws and ordinances given by the Creator Himself. Consider also, if you will, carefully and in this context, the following passages:

 

     This same covenant was renewed to Abraham in the promise, "In thy seed shall all the nations of the earth be blessed." Genesis 22:18. This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God's law. The Lord appeared unto Abraham, and said, "I am the Almighty God; walk before Me, and be thou perfect." Genesis 17:1. The testimony of God concerning His faithful servant was, "Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws." Genesis 26:5. And the Lord declared to him, "I will establish My covenant between Me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee." Genesis 17:7. 

     Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ [Consider in this context carefully the meaning of the words “death,” “Christ,” and then “Jesus!”] It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God's law.  {White, Ellen G., Patriarchs and Prophets, p. 370:3-4, emphasis and square bracketed comments added throughout.}

 

     But there is a law which was abolished, which Christ "took out of the way, nailing it to his cross." Paul calls it "the law of commandments contained in ordinances." This ceremonial law, given by God through Moses, with its sacrifices and ordinances, was to be binding upon the Hebrews until type met antitype [that is, until a more correct understanding was being perceived] in the death of Christ as the Lamb of God to take away the sin of the world. Then all the sacrificial offerings and services were to be abolished. Paul and the other apostles labored to show this, and resolutely withstood those Judaizing teachers who declared that Christians should observe the ceremonial law.  {White, Ellen G., an article in Signs of the Times, September 4, 1884, par. 3}

 

       …John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.  {White, Ellen G., Early Writings, p. 259:1, emphasis added.}

 

       The people whom God had called to be the pillar and ground of the truth had become representatives of Satan. They were doing the work that he desired them to do, taking a course to misrepresent the character of God, and cause the world to look upon Him as a tyrant. The very priests who ministered in the temple had lost sight of the significance of the service they performed. They had ceased to look beyond the symbol to the thing signified. In presenting the sacrificial offerings they were as actors in a play. The ordinances which God Himself had appointed were made the means of blinding the mind and hardening the heart. God could do no more for man through these channels. The whole system must be swept away.  {White, Ellen G., Desire of Ages, p. 36:2, emphasis added.}

 

     Among those to whom this message to the church in Sardis was sent, there were those who had heard and been convicted by the preaching of John the Baptist, but who had forsaken the faith in which they once rejoiced. There were others who had received the truth from Christ's teaching, and who were once ardent believers, rejoicing in the faith, but who had lost their first love, and were without spiritual strength. Because they did not hold the beginning of their confidence firm unto the end, they were believing as men without faith. They quibbled about matters of no special importance which were not given by the Lord as tests, and dwelt upon their differences of opinion till these differences became as mountains, separating them from Christ and from one another, destroying unity and love. 

     We are in danger of falling into similar errors. Never should that which God has not given as a test be carried as was the subject of the law in Galatians. I have been instructed that the terrible experience at the Minneapolis Conference is one of the saddest chapters in the history of the believers in present truth. God forbids that the subject of the two laws should ever again be agitated as it then was. Some are not yet healed of their defection and would plunge into this subject once more. Should they do this, differences of opinion would again create division. This question must not be revived.  {White, Ellen G., The Ellen G. White 1888 Materials (1987), Chapter 211 – To. C. P. Bollman, p. 1795:3 and 1796:1, emphasis added.}

 

       Then I was pointed back to the time that Jesus took His disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent His broken body, and juice of the vine to represent His spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.  {White, Arthur L., Ellen G. White: The Early Years Volume 1 - 1827-1862, (1985,) p. 189:3.}

 

 

 

 

Re Philippians:

Notice that in Philippians Paul is consistently using, in referencing his status as being either in bonds or in imprisonment, only the Greek word defined in Strong’s G1199 (translated “my bonds.”) To me this is an indication that Paul’s Epistle to the Philippians was written before Paul was released from being a Roman prisoner.

 

Nevertheless, considering Paul’s experiences while in Philippi, as recorded in Acts 16:12-40, it makes sense also, for us as well as for the Philippians, to be reminded of Paul’s bonds while in the Philippi prison. (Cf. also 1 Thessalonians 2:2.)

 

 

 

 

In conclusion re the epistles written from Rome:

 

Per the above I conclude that Paul’s (6) epistles to the Philippians, Ephesians, Colossians, Philemon, 2 Timothy, and (probably last and after Paul’s release) Galatians, were all written (most likely in that order considering the scribes involved in writing each epistle and the development re Paul’s bonds and release) during the summer 45 CE, most likely some time between Tammuz 16 [Monday night, July 19, or Tuesday, July 20, 45 CE] and Tishri 1, 45 CE [October 1, 45 CE.] Obviously Paul had some time on his hands while spending time as a prisoner in Rome, albeit “in his own hired house” (Acts 28:30-31.)

 

 

 

 

 

 

Additional notes re 2 Timothy and Ephesians:

 

Re Paul’s epistle 2 Timothy:

2Ti 4:22 KJV “The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.”

2Ti 4:10  For Demas hath forsaken me [cf. Col. 4:14 & Philemon 1:24,] having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

2Ti 4:11  Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

Is Luke the scribe of 2 Timothy?

– Notice that Luke is never named as the sole scribe in any of the subscripts to Paul’s epistles! Could this be a characteristic peculiarity of Luke, i.e. not naming himself in a subscript written by him, (cf. Gal. 6:18) and perhaps also evidence of each subscript being an entry made by the scribe of each respective epistle?

2Ti 4:12 KJV+ And1161 Tychicus5190 have I sent649 to1519 Ephesus.2181

2Ti 4:13 KJV  The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

2Ti 1:16 KJV  The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

2Ti 1:17 KJV  But, when he [Onesiphorus] was in Rome, he sought me out very diligently, and found me.

2Ti 4:21 KJV  Do thy diligence to come before winter.

 

From the above considerations it seems clear that 2 Timothy was written towards the end of Paul’s sojourn in Rome. It apparently was written after Philippians, Ephesians, Colossians, and Philemon, but probably before Galatians. Based on Paul’s urgent appeal to Timothy in 2 Tim. 4:21 it seems that the winter is fast approaching. That winter is fast approaching is also evident from 2 Tim 4:13, “The cloak that I left… bring with thee!”

The subscript found in 2 Tim 4:22 provides for us an important event, “Paul… before Nero the second time,” that is thus being closely timed by these same considerations.

Accordingly, 2 Timothy was written most likely in the Sixth Moon, 45 CE [September, 45 CE.]

 

 

 

 

Re Ephesians:

 

2Ti 4:12 KJV+ And1161 Tychicus5190 have I sent649 to1519 Ephesus.2181

It makes sense that Paul’s epistle to the Ephesians would have been sent with Tychicus when he traveled to Ephesus, does it not? Consider the scribes referenced in the below texts in view of the above conclusion re the order of authoring of these epistles, i.e. in the following sequence:

 

Phi 4:23 KJV “It was written to the Philippians from Rome by Epaphroditus.”

Eph 6:24 KJV “Written from Rome unto the Ephesians by Tychicus.”

Col 4:18 KJV  “…Written from Rome to the Colossians by Tychicus and Onesimus.”

Philemon 1:25 KJV “Written from Rome to Philemon, by Onesimus a servant.”

2Ti 4:12 KJV+ And1161 Tychicus5190 have I sent649 to1519 Ephesus.2181

Obviously Tychicus would not be the scribe writing epistles for Paul while he was not in Paul’s presence, would he? Also it makes a lot of sense to me for Paul to send an epistle to Ephesus by means of the scribe that actually wrote the epistle, does it not? Tychicus would have been very helpful to the Ephesians in order to help explain Paul’s words in case there would have been some questions about the meaning, wouldn’t he?

 

Based on the above I find that Paul’s epistle to the Ephesians was most likely written in the first half of the time span defined above [Tammuz 16 [Monday night, July 19, or Tuesday, July 20, 45 CE] and Tishri 1, 45 CE [October 1, 45 CE,] ] i.e. most likely in the Fifth Moon, the month Av, 45 CE.

 

 

 

 

 

 

 

 

 

Paul’s epistle to Hebrews:

 

Hebrews 13:25 KJV states:

“Written to the Hebrews from Italy by Timothy.”

Heb 10:34  For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

Heb 13:3  Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

 

Considering:

1.       The words “from Italy” at the end of Hebrews in contradistinction to the words “from Rome” at the end of the other six epistles,

2.       The fact that Timothy had had time to arrive (from, or via, Troas,) as a result of the epistle written to him, i.e. 2 Timothy,

3.       The fact that in Hebrews 10:34 Paul is using past tense when stating “ye had compassion of me in my bonds”

4.       The fact that in Hebrews 13:3 Paul is using third person when referencing “them that are in bonds,”

…Hebrews was probably written from somewhere else in Italy some time subsequent to his release from his “bonds” and later than the six epistles that were “written from Rome” in the summer of 45 CE.

 

 

As to the latest date before which Hebrews is most likely written, please consider these thoughts!:

 

“…In fact, there are evidences that suggest that the epistle was written before the destruction of the Temple in Jerusalem in A.D. 70. Otherwise it would seem that an author who emphasizes the voidness and unprofitableness of the old covenant and its typical service, as the author of Hebrews does, certainly would have pointed to the cessation of the rituals connected with that service if the Temple had already been destroyed. These events, if they had lain in the past, would have underlined the arguments of the author of Hebrews so convincingly that he almost certainly would have used them to prove his point. However, since he implies that the Temple service was still being carried on (see ch. 9:6, where “went” is better translated “are going”) and that the old covenant was “ready to vanish away” (ch. 8:13), it appears probable that the Temple had not yet been destroyed when Hebrews was written. These considerations make it possible to date the origin of the letter to the Hebrew in the lifetime of Paul, whose death occurred about A.D. 67.” (Seventh-day Adventist Bible Commentary, Vol. 6, p.106. Emphasis mine.)

 

Considering that the Temple in Jerusalem was ignited and burnt on the Third Day of the week Av 13, 54 CE [Tuesday August 6, 54 CE,] said date may also be considered a fairly firm latter boundary for the authorship of Paul’s Epistle to the Hebrews, may it not? Accordingly, Hebrews was probably written from somewhere in Italy outside of Rome some time subsequent to Paul’s release from his “bonds” at the beginning of the civil year beginning Tishri 1, 45 CE, (later than the six epistles that were “written from Rome” in the summer of 45 CE,) and some time prior to the beginning of the civil year beginning Tishri 1, 54 CE.

 

 

 

 

 

 

Paul’s epistles to the Thessalonians:

 

Considering…

 

2 Thessalonians 3:10:

“For even when we were with you…”,

 

i.e. no reference to more than one prior visit with the Thessalonians,

 

1 Thessalonians 1:1 KJV states:

“Paul and Silvanus, and Timotheus, unto the church of the Thessalonians….”

 

2 Thessalonians 1:1 KJV states:

“Paul and Silvanus, and Timotheus, unto the church of the Thessalonians….”

 

 Acts 17:14 KJV states:

“And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.”

 

Acts 18:5 KJV states:

“And when Silas and Timotheus were come from Macedonia, Paul was...”

 

and, while assuming that Silvanus and Silas are one and the same since these names are never used together nor by the same scribe, that Silas is the only one named in Acts (13 times,) and that Silvanus is the only one named in the epistles (4 times:)

 

1 Thessalonians 5:28 KJV states:

“The first epistle unto the Thessalonians was written from Athens.”

 

2 Thessalonians 3:18 KJV states:

“The second epistle to the Thessalonians was written from Athens.”

 

I notice also the events and sufferings of Paul in Philippi as recorded in Acts 16:12-40 and referenced in 1 Thessalonians 2:2:

 

1Th 2:2  But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

 

- - - - -

 

Act 16:12  And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days.

 

Act 16:37  But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

 

Paul’s experiences at Thessalonica are recorded in Acts 17:1-10 and also in Philippians 4:16.

 

According  to the subscripts both epistles to the Thessalonians were written from Athens. Paul left Berea for Athens alone per Acts 17:14-15. This event is most likely referenced by the record found in 1 Thessalonians 3:1:

 

1Th 3:1 KJV+  Wherefore1352 when we could no longer3371 forbear,4722 we thought it good2106 to be left2641 at1722 Athens116 alone;3441

 

or

 

1Th 3:1 TLT+  Wherefore1352 when we could no longer3371 forbear,4722 we thought it good2106 for me to leave for2641 a stay at1722 Athens116 alone;3441

 

Per the Acts 17:14 “Silas and Timotheus abode there [in Berea] still.” The purpose for this is apparently expounded upon in:

 

1Th 3:2  And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you [the Thessalonians,] and to comfort you concerning your faith:

 

1 Thessalonians 1:7 gives reference to Achaia. Per the within chronology findings this is the earliest reference to Achaia within the New Testament:

 

1Th 1:7  So that ye were ensamples to all that believe in Macedonia and Achaia.

 

Because Corinth is located on the Achaia peninsula while Athens is not I find that, most likely, 1 Thessalonians was not written until after the events recorded in Acts 18:1, i.e. after Paul’s first sojourn to Corinth and Achaia.

 

I find it most likely, considering also the proximity in time between Paul’s visit to the Thessalonians and his stay in Athens and the nearby Corinth, that the two epistles to the Thessalonians were written at the time of the events recorded in Acts 18:5-11, i.e. in the late summer 40 CE. Cf. Note under Acts 18:11.

 

 

 

 

 

 

 

 

 

The epistles of Paul yet to be dated are 1 Timothy and Titus:

 

 

 

 

Paul’s 1st epistle to Timothy:

 

What’s the timing of the event being referenced in 1 Timothy 1:3?

 

1Ti 1:3 KJV+  As2531 I besought3870 thee4571 to abide still4357 at1722 Ephesus,2181 when I went4198 into1519 Macedonia,3109 that2443 thou mightest charge3853 some5100 that they teach no other doctrine,2085, 3361

 

After carefully reading Paul’s First Epistle to Timothy I find no evidence but that Timothy was still located in Ephesus at the time when Paul wrote 1 Timothy. Indeed, the entire message of 1 Timothy seems to address issues pertinent to Timothy’s charge by Paul at Ephesus. Accordingly, Paul’s intent was for himself to travel from Laodicea (1 Tim 6:21) to Ephesus: “hoping to come unto thee [Timothy] shortly” (1 Timothy 3:14.)

 

In 1 Timothy 1:3 Paul is apparently giving reference to a prior event. It might seem tempting to attribute the timing of this event to the events referenced in Acts 20:2 considering that Paul had then been spending considerable time in Ephesus and was then leaving for Macedonia. However, this does not seem to concur very well with Acts 19:22 where Paul is sending Timothy to Macedonia ahead of himself, does it?

 

Neither does it seem as though Paul is referencing the events recorded in Acts 18:18-19 where Paul was heading for Jerusalem, not for Macedonia.

 

The only prior occasion when Paul left Ephesus for Macedonia is recorded in Acts 16:9-10. No mention of Timothy is being made in Acts between Paul’s first meeting with Timothy (Acts 16:1-5) until Acts 17:14 where Timothy and Paul are referenced as being together at the same time and place. Accordingly, it is quite possible that 1 Timothy 1:3 is referencing an event at the point in time indicated in Acts 16:9-10. 1 Timothy can hardly have been written prior to this occasion, can it?

 

It is interesting to notice that in Acts 16:1-8 Paul’s traveling party is referenced by the words ‘he’ (verse 1,) ‘they’ (verse 4,6,7,8,) and ‘them’ (verse 7.) Presumably these words ‘they’ and ‘them’ are here giving reference to Paul and Timothy. However, in Acts 16:10-17 these pronouns are exchanged for ‘we’ and ‘us,’ thus apparently giving reference to Paul and Luke, the author of Acts. In Acts 16:17 KJV provides “we and us” thus giving reference also to at least one other, namely Silas who is named in verse 19. The absence of Timothy’s name being mentioned in connection with the events referenced in Acts 16:19-17:13 is conspicuous evidence that Timothy was at that time elsewhere, especially considering that Silas is in this passage named five times, while Silas is also the only one there named as being with Paul. Apparently, Timothy rejoined Paul’s party in Berea (cf. Acts 17:10-14.)

 

However, if this scenario is true, then Timothy must either have returned to Ephesus sometime before Paul wrote his 1st epistle to Timothy, or else Timothy was located, not in Ephesus, but elsewhere at the time when 1 Timothy was written.

 

 

 

When, and from where, was 1 Timothy written?

 

1 Timothy 6:21 “The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.”

 

Phrygia is only mentioned twice in the New Testament subsequent to the time of Paul’s conversion upon the road to Damascus:

 

Act 16:6  Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

 

Act 18:23  And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

 

Obviously 1 Timothy was not written at the time of the event recorded in Acts 16:6 since at that time Paul and Timothy were together. Consequently Acts 18:23 is the only recorded option left for us to consider. From the following passages it is clear that Timothy is not named, and is not likely in Paul presence, from some time following the event recorded in Acts 18:5, through Paul’s return to Phrygia per Acts 18:23, and until Paul’s arrival in Ephesus per Acts 19:1:

 

Act 18:5  And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.

…

Act 18:18  And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.

Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

 

Indeed, Timothy is not again named until Acts 19:22 at which time Paul is sending Timothy and Erastus from Ephesus (Ephesus is specified in Acts 19:17) to Macedonia. It makes sense then to assume that Timothy was in Ephesus at the time when Paul was writing 1 Timothy to him, doesn’t it?

 

Accordingly, I find that most likely 1 Timothy was written from Laodicea after Paul’s traveling by foot from Jerusalem and Antioch (Acts 18:22) “over all the country of Galatia and Phrygia…” (Acts 18:23) and before he “came to Ephesus…” (Acts 19:1) at the end of, or after, the Third Month (Acts 19:8,) i.e. shortly before the end of Sivan 41 CE, Nero’s 2nd year of reign, by which time Paul had returned to Ephesus where Timothy was most likely located. [cf. Acts 19:10.]

 

 

 

 

 

Paul’s epistle to Titus:

 

Background re Paul’s relationship to Titus: Based upon a search for all instances of ‘Titus’ in the New Testament I find that the first reference in time to Titus is that found in Galatians 2:1-3 [referencing Paul’s 2nd visit to Jerusalem in the year beginning Tishri (1 or) 22, 39 CE,] while the last referenced event re Titus is found in 2 Timothy 4:10 (referencing Titus having left for Dalmatia at the time of Paul’s detainment in Rome; cf. the timing of Paul’s visits at Jerusalem prior to his leaving for Rome.)

 

 

When, and from where, was Paul’s epistle to Titus written?

 

Titus 3:15 KJV states:

“It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia.”

 

Tit 3:12 KJV  When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

Tit 3:13 KJV  Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

1Co 16:12 KJV  As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

2Co 2:12 KJV  Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord,

2Co 2:13 KJV  I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

2Co 7:5 KJV For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

2Co 7:6 KJV  Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

2 Cor. 13:14 KJV “The second epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas.”

 

Paul is recording (2 Cor. 2:13 and 7:5-6) retrospectively Titus’ arrival into Macedonia, probably as a result of Paul’s request to Titus (Titus 3:12.) Thus Paul’s epistle to Titus must have been written before 2 Corinthians, which per the above was written by Titus while Paul was in Philippi after his, Paul’s, return from Greece (Acts 20:2-3, 6,) and after Titus had had time to receive Paul’s epistle to Titus, which was written following Paul’s arrival in Macedonia, and to travel the distance from Crete to Philippi. Furthermore, Paul states:

 

1Co 16:12  As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

 

The above passage (1 Cor 16:12) in comparison to the passage below…

 

Tit 3:13  Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

 

…tells me that the epistle to Titus was written prior to the time when 1 Corinthians was written. But Paul’s First Epistle to the Corinthians was written within a few weeks prior to the Feast of Unleavened Bread in 43 CE, i.e. in Nero’s 4th civil year of reign.

Adding to the above the record re the beginnings of Apollos as a disciple (Acts 18:24-19:1,) and more, I find that the epistle to Titus must have been written:

1.       after the events recorded in Acts 18:18-28 (i.e. after Paul’s 3rd visit to Jerusalem (Acts 18:22,) which visit apparently occurred at the time of the Feast of Tabernacles, Tishri 15-22, 40 CE,)

2.       after Paul arrived at “Laodicea, which is the chiefest city of Phrygia Pacatiana” (1 Tim. 6:21) where he wrote the Epistle to Timothy after traveling by foot from Jerusalem and Antioch (Acts 18:22) “over all the country of Galatia and Phrygia…” (Acts 18:23,)

3.       after “having passed through the upper coasts [and having] came to Ephesus” (Acts 19:1) during the late winter 40/41 CE,

4.       after the Third Month referenced in Acts 19:8 (i.e. after Sivan 41 CE,)

5.       after the events in Ephesus during Nero’s second year of reign as referenced in Acts 19:10-20, and

6.       after the events in Ephesus during Nero’s third year of reign as recorded in Acts 19:21-20:1 and as also referenced in Acts 20:31, i.e. after the beginning of Tishri (1 or) 22, 42 CE, Nero’s 4th year of reign.

 

 

But…

 

Tit 3:12  When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

 

… tells me that Titus was written in the summer or fall and before the winter of whichever year.

 

However, considering the above findings:

1.       That Titus was written prior to the Feast of Unleavened Bread in 43 CE, and

2.       That Titus was written after Tishri (1 or) 22, 42 CE, and

3.       That Titus was written before the winter,

I find that Titus was written in the fall of 42 CE after Tishri (1 or) 22, 42 CE.

 

 

 

 

 

Summary and conclusion re when Paul’s epistle to Titus was written:

 

At the time of writing the Epistle to Titus Paul had decided to stay over the winter in Nicopolis. But the Epistle to Titus was written prior to the time when 1 Corinthians was authored, and 1 Corinthians was written within a few weeks prior to the Feast of Unleavened Bread in 43 CE. Because 1 Corinthians was written prior to Aviv 43 CE and after the end of Nero’s 3rd year of reign (i.e. after the beginning of Tishri (1 or) 22, 42 CE,) I may then conclude that Paul’s Epistle to Titus was written in the fall 42 CE after Tishri (1 or) 22, 42 CE and thus also prior to the winter 42/43 CE.

 

 

 

Conclusion re the timing and duration of Paul’s sojourn in Macedonia per Acts 20:1-3:

 

Also - and very importantly for the purpose of determining the Apostolic Church Meeting in Jerusalem (as to whether it occurred in 43 CE or 44 CE) - it may then be concluded that Paul was in Nicopolis, Macedonia, prior to the winter that preceded his, Paul’s, 2nd visit at Corinth. But Paul’s 2nd visit to Corinth took place in the summer, starting in Sivan and lasting three full months after which he returned to Macedonia rather than Syria as originally planned. While in Macedonia this second winter Paul wrote his second Epistle to the Corinthians where he expressed tentative plans for returning a third time to Corinth. I find no record that these tentative plans were ever realized, but be that as it may, Paul left Philippi for Troas on his way to Jerusalem as recorded in Acts 20:6-7. Accordingly Paul left Philippi and Troas for Jerusalem no less than about 1 ˝ year following the time when he, Paul, left for Macedonia per Acts 20:1.

 

This fact is very important to recognize for a correct understanding of the reference to “the space of three years” (Acts 20:31, KJV,) which translation is not in accord with the facts, albeit not grammatically incorrect. In order for a translation to be both linguistically and de facto correct it is necessary to recognize that Acts 20:31 is referencing Nero’s 3rd year of reign, not a three year duration. But, if Paul had been in Macedonia for any part of Nero’s 3rd year then Paul can hardly later reference that 3rd civil year of Nero’s reign in terms such as: “[During Nero’s 3rd year of reign] I [Paul] ceased not to warn every one [in Ephesus] night and day with tears” (Acts 20:31,) can he? I find no reason to believe he did, do you?!

 

Accordingly, Paul “departed for to go into Macedonia” (Acts 20:1) in a fall subsequent to Nero’s 3rd civil year of reign. But, Nero’s 3rd year of reign is the year ending at the beginning of Tishri (1 or) 22, 42 CE. Consequently, Paul’s sojourn to Macedonia per Acts 20:1 began no earlier than the fall of 42 CE. Paul then spent a winter, 42/43 CE, in Nicopolis, writing at that time the epistle to Titus, calling for him, Titus, to come from Crete to Macedonia. Following that winter, Paul then went to Corinth for his 2nd visit in Corinth, beginning in Sivan and lasting three full months, i.e. until Tishri, the fall of that year, 43 CE. Paul’s intention had been to possibly winter in Corinth, but his stay in Corinth was cut short and Paul returned to Macedonia. Titus, having arrived in Macedonia rejoined with Paul and the two of them then wrote 2 Corinthians from Philippi during the winter 43/44 CE. Consequently, Paul’s sojourn per Acts 20:6-7 and the Apostolic Church Council in Jerusalem at Pentecost could not possibly have taken place earlier than 44 CE.

 

 

 

 

 

 

 

 

 

 

 

 

Timing the epistles of Peter, James, John, and (later) Jude:

 

 

Considering that Silvanus is the same as Silas and the following passages re him:

 

Act 15:7 KJV  And when there had been much disputing, Peter rose up, and said unto them,

 

Act 15:22 KJV  “Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas: namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:” and

 

Act 15:32 KJV  And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

Act 15:33 KJV  And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

Act 15:34 KJV  Notwithstanding it pleased Silas to abide there still.

 

Act 15:40 KJV  And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

 

1Pe 5:12 KJV  By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

 

I find:

1.       That Silas/Silvanus was Peter’s scribe while they were both yet together in Jerusalem; and

2.       that the first time Silas/Silvanus is mentioned in association with Paul is during Paul’s 2nd visit to Jerusalem (Acts 15:1-30.)

 

Accordingly, and particularly considering 1 Peter 5:12, I find that 1 Peter was written at about the time of the events recorded in Acts 15:1-30 in accord with Acts 15:23:

 

Act 15:23  And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia.

 

i.e. at the time of Paul’s 2nd visit to Jerusalem, most likely in connection with one of the three biblical feasts in Jerusalem and in the civil year beginning Tishri 1, 39 CE.

 

Again considering Acts 15:23 (quoted above) and the words “they wrote letters” I find that…

 

Act 15:13  And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

 

…the presence of James, and …

 

Act 15:22  “Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas: namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:”

 

…Judas on the same occasion as above quoted, and considering also the close cooperation since long past between Peter and John…

 

Act 3:1  Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

 

Act 3:3  Who seeing Peter and John about to go into the temple asked an alms.

 

Act 3:4  And Peter, fastening his eyes upon him with John, said, Look on us.

 

Act 3:11  And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

 

Act 4:13  Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus.

 

Act 4:19  But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

 

Act 8:14  Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

 

Act 13:5  And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

 

Act 13:13  Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

 

…I find that James, 1 Peter, and 1 John were all most likely written at the same occasion, i.e. at the time of Paul’s 2nd visit to Jerusalem, most likely in connection with one of the three biblical feasts in Jerusalem and in the civil year beginning Tishri 1, 39 CE.

 

 

 

 

The timing of the Epistle of Jude

 

The fact that Judas was sent along in person with Paul and Silas, however, would obviate the need for a letter from him, Judas, at that time, would it not?, i.e.:

 

Act 15:22  “Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas: namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:”

 

Perhaps this same reason is also why there is no Epistle of Silas, or is there? At any rate, it appears, from the fact that the Eastern Church includes in the NT canon only 22 books and epistles (2 Peter, 2&3 John, Jude, and Revelation being excluded,) that the Epistle of Jude was written at a time subsequent to Tishri 1, 45 CE when all said 22 books and epistles were written, i.e. including Hebrews (the last written epistle of Paul,) the gospels, and Acts.

 

Confirmation re the date of authorship of James, 1 Peter, and 1 John, but not Jude, is found also in the following passage. Notice the absence of Judas in this context!:

 

Gal 2:9 KJV+  And2532 when James,2385 (2532) Cephas,2786 and2532 John,2491 who seemed1380 to be1511 pillars,4769 perceived1097 the3588 grace5485 that was given1325 unto me,3427 they gave1325 to me1698 and2532 Barnabas921 the right hands1188 of fellowship;2842 that2443 we2249 should go unto1519 the3588 heathen,1484 and1161 they846 unto1519 the3588 circumcision.4061

 

Gal 2:9  και2532 CONJ  γνοντες1097 V-2AAP-NPM  την3588 T-ASF  χαριν5485 N-ASF  την3588 T-ASF  δοθεισαν1325 V-APP-ASF  μοι3427 P-1DS  ιακωβος2385 N-NSM  και2532 CONJ  κηφας2786 N-NSM  και2532 CONJ  ιωαννης2491 N-NSM  οι3588 T-NPM  δοκουντες1380 V-PAP-NPM  στυλοι4769 N-NPM  ειναι1511 V-PXN  δεξιας1188 A-APF  εδωκαν1325 V-AAI-3P  εμοι1698 P-1DS  και2532 CONJ  βαρναβα921 N-DSM  κοινωνιας2842 N-GSF  ινα2443 CONJ  ημεις2249 P-1NP  [μεν]3303 PRT  εις1519 PREP  τα3588 T-APN  εθνη1484 N-APN  αυτοι846 P-NPM  δε1161 CONJ  εις1519 PREP  την3588 T-ASF  περιτομην4061 N-ASF  

 

Gal 2:9 TLT+  And2532 when James,2385 (2532) Cephas,2786 and2532 John,2491 who seemed1380 to be1511 pillars,4769 perceived1097 the3588 grace5485 that was given1325 unto me,3427 they gave1325 acts1188 of participation and support2842 in the form of epistles to me1698 and2532 Barnabas921 that2443 we2249 should go unto1519 the3588 heathen,1484 and1161 they846 unto1519 the3588 circumcision.4061

 

I.e. James, Cephas (Peter,) and John each are being referenced, per KJV, as having given their active, “the right hands,” support of Paul’s work “unto the heathen.” The same is perhaps more clearly expressed (as per TLT above,) by the words “they gave acts of participation and support in the form of epistles to me and Barnabas.” Notice that the event referenced in Galatians 2:1-11 is the same as that in Acts 15:1-30.

 

Notice in this context Luke’s words “Judas… confirmed them…” (Acts 15:32(-34.)) Could it be that this is an indication that Jude was authored from Antioch at this particular time? This seems a likely occasion and incentive for Judas to write his epistle, does it not? If he did, then my thoughts in consequence of there being only 22 books in the canon of the Eastern Church, are they not?! If he did, then Jude was extant prior to all of Paul’s epistles and then the Apostle Thomas could have brought Judas with him on his mission to Persia, India, and China, could he not?!

 

Are there any indications re the timing of authorship in the epistle of Jude itself?

Jud 1:3 KJV+ Beloved,27 when I gave4160 all3956 diligence4710 to write1125 unto you5213 of4012 the3588 common2839 salvation,4991 it was needful2192, 318 for me to write1125 unto you,5213 and exhort3870 you that ye should earnestly contend for1864 the3588 faith4102 which was once530 delivered3860 unto the3588 saints.40

Jud 1:3 The Amplified Bible Beloved, my whole concern was to write to you in regard to our common salvation. [But] I found it necessary and was impelled to write you urgently appeal to and exhort [you] to contend for the faith which was once for all handed down to the saints [the faith which is that sum of Christian belief which was delivered verbally to the holy people of God].

Jud 1:3 CKW I was anxious to write to you concerning our common salvation, but I am forced to write urging you to defend the faith that has been once for all delivered to God’s people.

Reading KJV one may get the impression that Judas had written something on a prior occasion, and accordingly that the epistle included in the NT is a later production of Judas. However, the same Greek words as translated in The Amplified Bible, and in CKW (Williams, Charles Kingsley, The New Testament – A New Translation in Plain English, (London 1952,)) seem to obviate such an impression, do they not? In fact, I find that each of ASV, RSV, Mon (The Centenary Translation: The New Testament in Modern English (Helen Barrett Montgomery,)) and Gspd (The New Testament: An American Translation (Edgar J. Goodspeed)) have similar renditions of Jude 3 as do TAB and CKW. Considering the corresponding Greek words of Textus Receptus provided in Henrickson’s The Interlinear Bible I find no support for any reference to any prior writings of Judas.

Accordingly, I find no indication that the Epistle of Jude could not have been written as early as at the time referenced in Acts 15:32.

 

 

In summary then, I conclude that Jude may likely have been written subsequent to Hebrews, the four gospels, and Acts, i.e. subsequent to Tishri 1, 45 CE [October 1, 45 CE,] but may possibly have been written from Antioch in 39 CE, shortly after 1 Peter, James, and 1 John were each written from Jerusalem.

 

There is also some evidence that Jude was authored prior to 2 Peter.

 

 

 

 

 

Dating the remaining NT epistles 2 Peter, 2 John and 3 John:

 

 

3 John:

 

Looking first at 3 John, Gaius is prominently featured in 3 John and I find several other text passages in the New Testament naming a certain Gaius, all, or perhaps all but one, apparently referencing one and the same disciple (possibly with the exception of either Acts 19:29 or Acts 20:4:)

 

Act 19:29  And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theater.

 

Act 20:4  And there accompanied him [Paul] into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.

 

Rom 16:23  Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

 

1Co 1:14  I thank God that I baptized none of you, but Crispus and Gaius;

 

3Jo 1:1  The elder unto the well-beloved Gaius, whom I love in the truth.

 

I perceive in these text passages what seems to be Gaius’ growth in Christ:

1.       Starting with his, Gaius’, origins in Derbe (Acts 20:4,)

2.       his baptism by Paul in accord with 1 Cor. 1:14 (Paul’s First Epistle to the Corinthians was written within a few weeks prior to the Feast of Unleavened Bread in 43 CE (Nero’s 4th civil year of reign,))

3.       his becoming a travel companion of Paul (Acts 19:29 probably during Nero’s 3rd year of reign beginning 41 CE (cf. Acts 19:22 & 20:31;) and/or Acts 20:4, Aviv 44 CE) and

4.       Gaius becoming a chief elder and “host… of the whole church…” in Corinth, from where Paul’s epistle to the Romans was written (Rom. 16:23.) Is it possible even that Gaius was instrumental in converting Demetrius, the silversmith of Acts 19:24-20:1 (cf. 3 John 1:12, especially considering that 3 John is addressed to Gaius?!!)

 

 

 

Conclusion:

It is logical to conclude that 2 John and 3 John, were written after 1 John.

It also appears as though Gaius first came to Corinth with Paul and that he was baptized by Paul. Thus, it appears as though 3 John was written some time, perhaps just a short time, perhaps many years, after Paul’s 1st visit to Corinth (as recorded beginning in Acts 18:1) in the summer of 40 CE. I do not find much additional basis for closely dating 2 John or 3 John.

As related re Jude and 2 Peter, because 2 Peter, 2&3 John, Jude, and Revelation are not part of the 22 canon NT (that, according to tradition, was brought with the Apostle Thomas to Persia, India, and China where Thomas reportedly founded the Church of the East,) may appear logical to conclude that 2 Peter, 2&3 John, Jude, and Revelation were all written after all of said 22 canon NT books and epistles were written, i.e. subsequent to Tishri 1, 45 CE (subsequent to which date Hebrews was written.) However, consider in this context also Gal. 2:9, as discussed under Jude above, which may be an indication that Jude was written from Antioch only days or weeks after 1 Peter, 1 John, and James.

 

 

 

 

 

 

 

2 Peter:

 

In 2 Peter I find only two passages usable for dating this epistle:

 

The first passage is 2 Peter 1:14-15 where Peter is apparently hinting at his own demise as if not far into the future. Perhaps this is an indication of his old age, perhaps he perceives other circumstances? At any rate this passage is not by itself very helpful for dating this epistle very exactly.

 

The second passage is 2 Peter 3:15-16 which is a little bit more helpful than 2 Peter 1:14-15. Here Peter is giving reference to “all his [Paul’s] epistles.” This tells me that 2 Peter cannot have been written until at least 3 of Paul’s epistles were written, perhaps even all of the ones extant in the NT. Reviewing the dates when Paul’s epistles were authored (cf. the table listing the dates of authorship of the NT epistles,) I find that the third epistle written by Paul (1 Timothy) was written no earlier than during or after the late winter 40/41 CE and before the Third Month, i.e. before Sivan, 41 CE [before June 19, 41 CE] and that the last of Paul’s epistles (Hebrews) was written some time after Tishri 1, 45 CE [after October 1, 45 CE.] However, in said table, notice that the third and fourth epistles written by Paul are epistles written not primarily to any church, but to individual men, i.e. to Timothy and Titus. The third letter written to any church as such is 1 Corinthians, and accordingly I find that 2 Peter was not likely authored prior to Paul’s 1st epistle to the Corinthians, i.e. not prior to 43 CE. Considering that 41 CE is twenty-three years, 43 CE is twenty-five years, and that 45 CE is twenty-seven years, after the crucifixion in 18 CE, I perceive that Peter was at this time at least forty or fifty years of age, perhaps more. That is 25 plus say 20 years = 45 years of age at the very least.

 

Considering both of the above passages in 2 Peter I conclude that 2 Peter was written at the very earliest 41 CE, not likely before 43 CE, but probably some unspecified time, even years, after Tishri 1, 45 CE [after October 1, 45 CE.]

 

As above related re Jude and 3 John, because 2 Peter, 2&3 John, Jude, and Revelation are not part of the 22 canon NT (that, according to tradition, was brought with the Apostle Thomas to Persia, India, and China where Thomas reportedly founded the Church of the East,) it is logical to conclude that 2 Peter, 2&3 John, Jude, and Revelation were all written after all of said 22 canon NT books and epistles were written, i.e. subsequent to Tishri 1, 45 CE (subsequent to which date Hebrews was written.)

All things considered I conclude that 2 Peter was written subsequent to Tishri 1, 45 CE [after October 1, 45 CE] (almost certainly not before 43 CE.)

 

There are some linguistic textual reasons for placing the authorship of Jude prior to 2 Peter:

 

“An interesting question is raised by the fact that much of Jude’s material is found also in 2 Peter (cf. Jude 4-18 with 2 Peter 2:1 to 3:3). Not only the same thoughts, but in many instances the same words are used, with some words quite unusual. Did Jude borrow from 2 Peter, Peter from Jude, or did they both borrow from a common but unknown source? This question cannot be answered with finality. Most Biblical scholars think that Jude is the earlier of the two letters, since it would be difficult to explain why Jude would write a letter at all if he had little to say beyond what was already well expressed in 2 Peter. These scholars assert that it is easy to explain how Peter might have used thoughts expressed in Jude’s brief epistle, and then have added material to it. Literary studies show that the shorter of two similar works is usually the earlier. However, a minority of scholars defends the priority of 2 Peter over that of Jude. Among the reasons set forth are the following: (1) 2 Peter 2:1 speaks of the future appearance of false teachers whereas Jude gives the impression that these teachers are already at work (Jude 4).  (2) Jude speaks of the warning about the coming of skeptics as being in the past (vs. 17, 18), whereas Peter utters a current warning (2 Peter 3:3).” (Seventh-day Adventist Bible Commentary, Volume 7, p.701-2.)

 

 

 

 

 

 

 

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