Before Jerusalem Fell
by Kenneth L. Gentry by Kenneth L. Gentry
294 BEFORE JERUSALEM FELL had thus tolerated it asareligio ltitaunder theumbrella of Judaism, such was no longer to be the case. Many scholars note that Christianity was first recognized as a separate religion and was increasingly regarded as a wligio illicita in the period beginning with Nero’s opening persecution and ending in the destruction of the temple in Jerusalem. 36 Workman confidently asserts that we can date with some certainty this distinction in the oilicial mind between Jew and Christian as first becoming clear in the summer of 64. The acquittal of St. Paul in 61 or 62 – an event we may fiirly assume as probable — is proof that in that year Christianity, a distinct name for which was only slowly coming into use, could still claim that it was a religio licita . . . still recognized as a branch of Judaism. . . . At any rate, both Nero and Rome now clearly distinguished between the reli~”o licita of Judaism and the new sect. . . . The destruction of Jerusalem would remove the last elements of confusion. 37 The distinction having become evident, the situation which arose was that “once Christianity presented itself in the eyes of the law and the authorities as a religion distinct from that ofJudaism, its character as a religio illicita was assured. No express decree was needed to make this plain. In fact, the ‘non licet’ was rather the presupposition underlying all the imperial rescripts against Christianity. “3 8 It is indisputably the case that Christianity was persecuted by Nero Caesar. The evidence for a Domitianic persecution is immeasurably weaker, and thus the argument for a Domitianic setting for Revelation is also weaker. Second, we learn from both pagan and Christian sources that not only were Christians punished, but they were punished in huge numbers. Not only so, but the Neronic persecution was more gruesome and longer lasting in comparison to the alleged Domitianic persecution. Tacitus speaks of an “immense number” (multitudo in- 36. Ramsay, Church in Roman Em,bire, pp. 251; Philip Schaff, Hirtoty of the Christian Church, 8 vols. (Grand Rapids: Eerdmans, [1910] 1950) 1:377-381; Herbert B. Workman, Penecution in he Ear~ Church (Oxford: Oxford University Press, [1906] 1980), p. 22; Sweet, Revelation, p. 28; Peake, Revelutwn, p. 94. 37. Workman, Pwsecution, p. 22. 38. Adolf Harnack, The Mi.rsion and Exp&”on of Christianity in the First Three Centuries, 2 VOIS. (New York: G. p. Putnam’s, 1908) 2:116.
Th Persecution of Christianip 295 gem) of Christians who were hurried to trial under Nero.39 The reliability of Tacitus on this matter has been rigorously defended by Ramsay, who was a late date advocate in regard to Revelation. a Of Tacitus’s further observation that the spectacle ultimately sickened the populace, Ramsay notes that “it can have been no inconsiderable number and no short period which brought satiety to a populace accustomed to find their greatest amusement in public butcheries, frequently recurring on a colossal scale.”41 Henderson is convinced that Tacitus’s statement “is a plain statement. I see no reason for holding it an anachronism or denying it.”4 2 To Tacitus’s testimony can be added the Christian testimony of Clement of Rome. As one intimately concerned (and most probably even personally involved), Clement noted that a “vast multitude of the elect” suffered “many indignities and tortures. “4 3 When this material regarding the Neronic persecution is contrasted to that of the Domitianic persecution, the picture becomes even more convincing. Scholars of historical learning see remarkable differences between the two. Henderson refers to the Domitianic persecution (which he accepts as involving Christians) as a “squall of persecution. ”~ He goes on to state that “there is at least even among the credulous no disputing the fact that such a persecution, if it did occur, was both very shortlived and of no lasting consequence.”4 5 Earlier in the ,present work we noted that the Neronic persecution lasted over three years, until the death of Nero.% In comparing the two persecutions, Lightfoot speaks of “the earlier and more severe assault on the Christians in the latter years of the reign of Nero.”4 7 39. Annals 15:44. 40. Ramsay, Church in Roman Empire, pp. 228-229. 41. Ibid., p. 241. 42 Henderson, Nero, p. 436. 43. 1 Clement 6. Clement’s phrase rro~d ml~f%q is identical in import with Tacitus’s ingens multitudo (Annals 15:44) as well as with John’s 6~Aog rroafig in Revelation 7:9 and 19:1, 6. 44. B. W. Henderson, Five Roman Emperors (Cambridge: Cambridge University Press, 1927), p. 45. 45. Ibid. 46. See Chapter 14. 47. Joseph B. Llghtfoot and J. R. Harmer, The Apostolic Fathrs (Grand Rapids: Baker, [1891] 1984), p. 3.
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Th Persecution of Christianip 295<br />
gem) of Christians who were hurried to trial under Nero.39 The<br />
reliability of Tacitus on this matter has been rigorously defended by<br />
Ramsay, who was a late date advocate in regard to Revelation. a<br />
Of<br />
Tacitus’s further observation that the spectacle ultimately sickened<br />
the populace, Ramsay notes that “it can have been no inconsiderable<br />
number and no short period which brought satiety to a populace<br />
accustomed to find their greatest amusement in public butcheries,<br />
frequently recurring on a colossal scale.”41 Henderson is convinced<br />
that Tacitus’s statement “is a plain statement. I see no reason for<br />
holding it an anachronism or denying it.”4 2<br />
To Tacitus’s testimony<br />
can be added the Christian testimony of Clement of Rome. As one<br />
intimately concerned (and most probably even personally involved),<br />
Clement noted that a “vast multitude of the elect” suffered “many<br />
indignities and tortures. “4 3<br />
When this material regarding the Neronic persecution is contrasted<br />
to that of the Domitianic persecution, the picture becomes<br />
even more convincing. Scholars of historical learning see remarkable<br />
differences between the two. Henderson refers to the Domitianic<br />
persecution (which he accepts as involving Christians) as a “squall<br />
of persecution. ”~ He goes on to state that “there is at least even<br />
among the credulous no disputing the fact that such a persecution, if<br />
it did occur, was both very shortlived and of no lasting consequence.”4<br />
5<br />
Earlier in the ,present work we noted that the Neronic persecution<br />
lasted over three years, until the death of Nero.% In comparing the<br />
two persecutions, Lightfoot speaks of “the earlier and more severe<br />
assault on the Christians in the latter years of the reign of Nero.”4 7<br />
39. Annals 15:44.<br />
40. Ramsay, Church in Roman Empire, pp. 228-229.<br />
41. Ibid., p. 241.<br />
42 Henderson, Nero, p. 436.<br />
43. 1 Clement 6. Clement’s phrase rro~d ml~f%q is identical in import with Tacitus’s<br />
ingens multitudo (Annals 15:44) as well as with John’s 6~Aog rroafig in Revelation 7:9 and<br />
19:1, 6.<br />
44. B. W. Henderson, Five Roman Emperors (Cambridge: Cambridge University Press,<br />
1927), p. 45.<br />
45. Ibid.<br />
46. See Chapter 14.<br />
47. Joseph B. Llghtfoot and J. R. Harmer, The Apostolic Fathrs (Grand Rapids: Baker,<br />
[1891] 1984), p. 3.
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