Persecution of Early Christians in the Roman Empire
Introduction
When John wrote Revelation near the end of the first century, he addressed Christians living under the shadow of Rome. Some had already suffered for their faith; others faced the threat of it. Persecution was not an abstract idea—it was woven into the life of the early church.
Jesus had already warned His disciples: “If the world hates you, be aware that it hated me before it hated you… If they persecuted me, they will persecute you” (John 15:18–20). The believers who first heard Revelation were living proof of those words.
What Persecution Looked Like
Persecution in the Roman Empire took different forms. Sometimes it was violent and immediate: arrest, beating, or execution. More often, it was social and economic—loss of work, exclusion from trade guilds, or being cut off from one’s family.
For minority groups, especially Christians, the power of the Roman Empire often brought threats, danger, and death.
As Everett Ferguson notes in Backgrounds of Early Christianity, hostility toward Christians often came “from below” rather than from imperial decree (Ferguson, p. 565). Local officials, stirred by mobs, might act against Christians even without orders from Rome.
This uneven pattern meant that in one city believers might live peacefully, while in another they could be dragged before a magistrate.
Early Episodes of Persecution
The book of Acts records early flashpoints. In Jerusalem, Stephen became the first Christian martyr, stoned for proclaiming Jesus as the Righteous One (Acts 7:54–60). In Philippi, Paul and Silas were beaten and jailed for casting out a spirit from a slave girl whose owners profited from her (Acts 16:19–24).
In Ephesus, the silversmiths’ riot over the loss of income from Artemis worship (Acts 19:23–41) shows the economic dimension of persecution—a pattern the churches in Asia Minor would also face.
After the New Testament period began, Nero’s actions in AD 64 set a grim precedent. Tacitus recounts how Christians in Rome were scapegoated for the Great Fire, some burned alive or torn apart by animals. While horrific, Nero’s persecution was limited to the city of Rome.
Christians in the Public Eye
Why did Christians draw such hostility? To Roman society, their refusal to worship the gods—and the emperor—was dangerous. Religion was public, civic, and tied to prosperity. If the gods were not honored, the whole community might suffer.
Believers were accused of atheism for rejecting the pantheon, cannibalism for misunderstood references to the Lord’s Supper, and disloyalty for refusing to honor Caesar. Peter addressed this reality: “Yet if any of you suffers as a Christian, do not consider it a disgrace, but glorify God because you bear this name” (1 Peter 4:16).
From Local to Imperial Action
For the first two centuries, persecution was sporadic. But certain emperors targeted Christians more intentionally. Domitian, likely emperor when Revelation was written (When Was the Book of Revelation Written), was remembered for harsh treatment of those who refused emperor worship.
A century later, Decius (AD 249–251) issued the first empire-wide edict requiring all citizens to offer sacrifice to the gods and obtain a certificate (libellus). As historian W. H. C. Frend explains, refusal was tantamount to treason and often led to execution (Martyrdom and Persecution in the Early Church, p. 158).
Persecution in Asia Minor
The seven churches addressed in Revelation were all located in the province of Asia Minor. These cities—Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea—were centers of trade and civic life.
Pressure could come from trade guilds, which often honored pagan gods (see Trade Guilds, Economy, and Everyday Life in Asia Minor). In Smyrna, the imperial cult was strong; in Pergamum, temples to Caesar dominated the skyline.
Jesus’ message to the church in Smyrna acknowledged their suffering: “I know your affliction and your poverty, even though you are rich… Do not fear what you are about to suffer” (Revelation 2:9–10).
Exile and Martyrdom in Revelation’s Context
John himself experienced persecution in the form of exile to Patmos Island – Where Revelation Was Written. As he records, “I, John, your brother who share with you… the persecution and the kingdom… was on the island called Patmos because of the word of God and the testimony of Jesus” (Revelation 1:9).
Exile removed leaders from their communities, silencing their voice and discouraging the faithful—at least in the eyes of Roman authorities. Yet John’s visions, sent to The Seven Churches in Revelation, had the opposite effect: they strengthened the church to endure.
The Call to Endure
Hebrews reminds believers of those who “joyfully accepted the plundering of your possessions, knowing that you yourselves possessed something better and more lasting” (Hebrews 10:34). Revelation echoes this hope, promising “the one who conquers will not be hurt by the second death” (Revelation 2:11).
The endurance called for in Revelation was not passive resignation but active faithfulness—holding fast to Christ, even when the cost was high.
Why This Matters Today
Persecution in the first century shaped the message and urgency of Revelation. It was written to real people facing real costs for following Jesus.
While most readers today do not face the same dangers, the call is the same: “Be faithful until death, and I will give you the crown of life” (Revelation 2:10).
Understanding this history deepens our reading of the text. It reminds us that faith has always been countercultural, and that the kingdom of God advances not through compromise with the powers of this world, but through steadfast witness to Christ.
Next in the Series: Emperor Worship and the Imperial Cult in the First Century
