The period AD 100-313 falls during the time of the Roman Empire — the fourth empire of Nebuchadnezzar’s dream (Daniel 2). The Babylonian empire (gold) had been conquered by the Medes and Persians (silver), the Greeks (bronze) under Alexander the Great had conquered Persia, and now the Roman Empire ruled supreme. As strong as iron, but with feet of iron and clay, the Empire stretched from Britain to Mesopotamia. No empire ever displaced the Roman Empire.
During this time the church passed through ten systematic persecutions. Though Christians have suffered persecution at all times, there were ten periods when Christians were singled out for persecution because of their faith. The Roman emperor and the approximate duration of each persecution is given below:
Nero AD 64-68
Domitian AD 81-96
Trajan AD 98-117
Marcus Aurelius AD 167-180
Severus AD 202-210
Maximin AD 235-238
Decius AD 249-251
Valerian AD 253-260
Aurelian AD 270-275
Diocletian AD 303-309
Causes of Persecution
The Emperors justified their persecution of the Christians with a variety of explanations. But though reasons were ostensibly given, the real cause was the enmity of man’s heart towards God and his Christ. The Christians lived lives that manifested the darkness and evil about them.
Christianity was evangelical. The command was: “Go ye into all the world, and preach the gospel to every creature” (Mark 16:1515And he said unto them, Go ye into all the world, and preach the gospel to every creature. (Mark 16:15)). The minister of Christ warred a spiritual warfare: “(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:4-54(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; (2 Corinthians 10:4‑5)). This stirs up the hatred of mankind who only wishes to do that which is right in his eyes.
The pagan religion of the day was an integral part of the state. To undermine the religion was to undermine the state.
The Christians separated themselves from the pagans because Christians walk the path of strangers and pilgrims (1 Peter 2:1111Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; (1 Peter 2:11)). When a person separates from us, our self-righteous nature is aroused, leading to denouncement and hatred.
The Christians were called “atheists” because they rejected polytheism (the worship of many gods). Simplicity and humility characterized the Christians’ worship. There were no robes and ceremonies, and initially at least there were no fine churches.
Just as we find at Ephesus, the rapid growth in Christianity touched the livelihoods of those connected with the old pagan worship. “Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth” (Acts 19:26-2726Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 27So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. (Acts 19:26‑27)).
In the early part of the period that we are considering, the Christians often met in secret. While they did this for their own protection, it helped arouse the suspicious nature of the pagans. By the time of Diocletian, the opposite was true. There were fine churches and an outward display of riches. Christianity also attracted those in all ranks of society, including the upper classes. Furthermore, the now-established clergy had gained in power and authority. This incited jealousy and a new persecution, firstly against the clergy, then against the laity.
Suffering in Scripture
Peter’s first Epistle speaks much of suffering; it should be the normal Christian experience.
“The God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Peter 5:1010But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. (1 Peter 5:10)).
If we walk as Christ walked, we will suffer in the flesh. We can suffer as an evildoer, but that is not the portion of a believer: “But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men’s matters” (1 Peter 4:1515But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. (1 Peter 4:15)).
As Christians we suffer for righteousness’ sake and for His name. We suffer for righteousness’ sake when our walk arouses the animosity of man. Many Christians during this period suffered for righteousness’ sake and no doubt recalled the words of the Apostle Peter:
The Romans would ask an individual if he or she were a Christian, if they steadfastly affirmed that they were and refused to offer sacrifices to the gods, they were executed. No question of morality or wrongdoing was ever raised; they were simply condemned for their faith.
Declaring Christ’s name often brings suffering. With the rapid spread of Christianity, there must have been many willing to confess the name of Christ and to declare His gospel. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). “If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part He is evil spoken of, but on your part He is glorified” (1 Peter 4:1414If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. (1 Peter 4:14)). “But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:1313But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. (1 Peter 4:13)). The apostles rejoiced that they could suffer even as their Lord and Saviour suffered. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Acts 5:4141And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. (Acts 5:41)).
Though we have seen that suffering should be a part of the normal Christian experience, many have wondered why God should allow it. Surely it is to bring us closer to Himself. The Apostle Paul could write to the Philippians from his imprisonment in Rome:
Message to Smyrna
The church at Ephesus had been reproved because they had left their first love. The next church — Smyrna — is a picture of this period of persecution. God allowed persecution in the early days of the church to bring it into conformity with himself.
“And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and [I know] the blasphemy of them which say they are Jews, and are not, but [are] the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death” (Revelation 2:8-118And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; 9I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. 10Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. 11He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. (Revelation 2:8‑11)).