“It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself.” (2 Tim. 11-13)

There are four “faithful sayings” recorded in the Bible.

A “faithful saying” is a declaration that can be trusted because it is true and will never change.

The first faithful saying is that Christ Jesus came into the world to save sinners.  1 Timothy 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.  The Scriptures teach that Jesus came into the world for several reasons but chief among them is to save sinners.” 

“We have heard the joyful sound:
Jesus saves! Jesus saves!
Spread the tidings all around:
Jesus saves! Jesus saves!
Bear the news to every land,
climb the mountains, cross the waves;
Onward! ’Tis our Lord’s command;
Jesus saves! Jesus saves!”

The second true and faithful saying is that while bodily exercise profiteth little, godliness is profitable unto all things. No one has ever regretted living a holy and pure life. No one has ever been sorry or remorseful for having lived a life of integrity. Billy Graham was asked once what he wanted to be remembered for. He said, “I want to be remembered as a man of integrity.” “For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation” (1 Tim. 4:8).

A third faithful saying is that Christians must be careful to maintain a life of good works. Titus 3:8, “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.”

There is much confusion today between the relationship of good works and grace in the sphere of salvation. On one side of the issue are those who believe that good works save or unite with grace resulting in the salvation of the soul. On the other side of the issue are those who insist that salvation is by grace through faith alone and not of works lest any person should have a basis to boast (Eph. 2:8-9). What both sides should be able to agree upon is that genuine Christians must be careful to maintain a life of good works as a sign of salvation and a testimony to the world. 

The fourth faithful saying concerns suffering with and for the cause of Christ. 2 Timothy 2:11, “It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself.”

The word “if” is a conditional word and in context means “if, and it is true, then we shall suffer.” The concept of suffering for Christ is not an appealing thought to many. We are living in a generation, especially in the western world, where the idea of suffering for one’s faith is not welcomed. This mental resistance to mental and physical sacrifice for the Lord has found its way into popular theological concepts that challenge the simplicity of the word of God, the testimony of time and the personal experience of multitudes.

For the Biblical evidence that tribulation or suffering has been, is, and shall always be part of the Christian experience until the second advent of Christ, I direct your attention to the handout and the Doctrine of Tribulation.

For the historical evidence of persecution, we can begin with the early church and the closest disciples of Christ in particular. Valuable information is given in Fox’s Book of Martyrs.

Stephen

Following the death of Christ St. Stephen suffered the next in order. His death was occasioned by the faithful way he preached the Gospel to the betrayers and murderers of Christ. To such a degree of madness where they excited, that they cast him out of the city and stoned him to death. The time when he suffered is generally supposed to have been at the Passover which succeeded to that of our Lord’s crucifixion, and to the era of his ascension, in the following spring.

Following the religious murder of Stephen a great persecution was raised against all who professed their belief in Christ as the Messiah, or as a prophet. We are immediately told by St. Luke, that “there was a great persecution against the church which was at Jerusalem;” and that “they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles” (Acts 8:1ff).

About two thousand Christians, with Nicanor, one of the seven deacons, suffered martyrdom during the “persecution that arose about Stephen.”

James the Great

The next martyr we meet with, according to St. Luke, in the History of the Apsotles’ Acts, was James the son of Zebedee, the elder brother of John, and a relative of our Lord; for his mother Salome was cousin to the Virgin Mary. It was not until ten years after the death of Stephen that the second martyrdom took place; for no sooner had Herod Agrippa (AD 41-44) been appointed governor of Judea, than, with a view to ingratiate himself with them, he raised a sharp persecution against the Christians, and determined to make an effectual blow, by striking at their leaders.

The account given us by an eminent primitive writer, Clemens Alexandrinus (AD 150-211 [216?]), ought not to be overlooked; that, as James was led to the place of martyrdom, his accuser was brought to repent of his conduct by the apostle’s extraordinary courage and undauntedness, and fell down at his feet to request his pardon, professing himself a Christian, and resolving that James should not receive the crown of martyrdom alone.

Hence, they were both beheaded at the same time. Thus did the first apostolic martyr cheerfully and resolutely receive that cup, which he had told our Savior he was ready to drink. Timon and Parmenas, two more of the original deacons of Acts 6:5, suffered martyrdom about the same time; the one at Philippi, and the other in Macedonia. These events took place AD 44 AD.

Philip

Philip was born at Bethsaida, in Galilee and was first called by the name of “disciple.” He labored diligently in Upper Asia, and suffered martyrdom at Heliopolis, in Phrygia. He was scourged, thrown into prison, and afterwards crucified, AD 54.

Matthew

Whose occupation was that of a toll-gatherer or tax collector was born at Nazareth. He wrote his gospel in Hebrew, which was afterwards translated into Greek by James the Less the son of Alphaeus (Acts 15:40). The scene of his labors was Parthia [an Iranian civilization situated in the northeast of modern Iran], and Ethiopia [in East Africa], in which latter country he suffered martyrdom, being slain with a halberd in the city of Nadabah, AD 60.

James the Less

Is supposed by some to have been the brother of our Lord, by a former wife of Joseph. This is very doubtful, and accords too much with the Catholic superstition, that Mary never had any other children except our Savior. He was elected to the oversight of the churches of Jerusalem; and was the author of the Epistle ascribed to James in the sacred canon. At the age of ninety-four he was beat and stoned by the Jews; and finally had his brains dashed out with a fuller’s club.

Matthias

Less is known of Matthias than of most of the other disciples, was elected to fill the vacant place of Judas. He was stoned at Jerusalem and then beheaded.

Andrew

Andrew was the brother of Peter. He preached the gospel to many Asiatic nations; but on his arrival at Edessa he was taken and crucified on a cross, the two ends of which were fixed transversely in the ground. Hence the derivation of the term, St. Andrew’s Cross.

Mark

Mark was born of Jewish parents of the tribe of Levi. He is supposed to have been converted to Christianity by Peter, whom he served as an amanuensis, and under whose inspection he wrote his Gospel in the Greek language. Mark was dragged to pieces by the people of Alexandria, at the great solemnity of Serapis their idol, ending his life under their merciless hands.

Peter

Among many other saints, the blessed apostle Peter was condemned to death, and crucified, as some do write, at Rome; albeit some others, and not without cause, do doubt thereof. Hegesippus saith that Nero sought matter against Peter to put him to death; which, when the people perceived, they entreated Peter with much ado that he would fly the city. Peter, through their importunity at length persuaded, prepared himself to avoid. But, coming to the gate, he saw the Lord Christ come to meet him, to whom he, worshipping, said,

“Lord, whither dost Thou go?”
To whom He answered and said,
“I am come again to be crucified.”

By this, Peter, perceiving his suffering to be understood, returned into the city. Jerome saith that he was crucified, his head being down and his feet upward, himself so requiring, because he was (he said) unworthy to be crucified after the same form and manner as the Lord was.

Paul

Paul, the apostle, who before was called Saul, after his great travail and unspeakable labors in promoting the Gospel of Christ, suffered also in this first persecution under Nero. Abdias, declareth that under his execution Nero sent two of his esquires, Ferega and Parthemius, to bring him word of his death. They, coming to Paul instructing the people, desired him to pray for them, that they might believe; who told them that shortly after they should believe and be baptized at His sepulcher. This done, the soldiers came and led him out of the city to the place of execution, where he, after his prayers made, gave his neck to the sword.

Jude

The brother of James, was commonly called Thaddeus. He was crucified at Edessa, AD 72.

Bartholomew

Preached in several countries, and having translated the Gospel of Matthew into the language of India, he propagated it in that country. He was at length cruelly beaten and then crucified by the impatient idolaters.

Thomas

Called Didymus, preached the Gospel in Parthia and India, where exciting the rage of the pagan priests, he was martyred by being thrust through with a spear.

Luke

The evangelist, was the author of the Gospel which goes under his name. He traveled with Paul through various countries, and is supposed to have been hanged on an olive tree, by the idolatrous priests of Greece.

Simon

Surnamed Zelotes, preached the Gospel in Mauritania, Africa, and even in Britain, in which latter country he was crucified, AD 74.

John

The “beloved disciple,” was brother to James the Great. The churches of Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and Thyatira, were founded by him. From Ephesus he was ordered to be sent to Rome, where it is affirmed he was cast into a cauldron of boiling oil. He escaped by miracle, without injury. Domitian afterwards banished him to the Isle of Patmos, where he wrote the Book of Revelation. Nerva, the successor of Domitian, recalled him. He was the only apostle who escaped a violent death.

Barnabas

Was of Cyprus, but of Jewish descent, his death is supposed to have taken place about AD 73 AD.

And yet, notwithstanding all these continual persecutions and horrible punishments, the Church daily increased, deeply rooted in the doctrine of the apostles and of men apostolical, and watered plenteously with the blood of saints.

Official State Persecution

In addition to the death of the closest disciples of Christ history records, as reflected in Foxe’s Book of Martyrs there were ten official persecutions. 

The first widespread persecution occurred under Nero in AD 67. Nero was the sixth emperor of Rome, and is remembered as the one who set Rome aflame and then blamed the Christians for the deaths and destruction caused by the fire. He had some Christians sewn up in skins of wild beasts and thrown to the dogs.

Some Christians were dressed in shirts made stiff with wax, fixed to axletrees [a bar, fixed crosswise under an animal-drawn vehicle, with a rounded spindle at each end upon which a wheel rotates], and set on fire in his gardens, in order to illuminate them. Rather than diminished the spirit of Christianity, this persecution increased the devotion and commitment of Christianity.

The second persecution happened under Domitian in AD 81. Anything bad that happened whether it was famine, pestilence, or earthquakes he blamed the Christians and put them to death.

The third primitive persecution occurred under Trajan in AD 108. Christians were beaten, beheaded, and devoured by wild beasts. About ten thousand Christians were put to death.

The fourth persecution took place under Marcus Aurelius Antoninas in AD 162. 

The fifth persecution is credited to Severus in AD 192. Christians were burned at the stake, had hot tar poured on their heads, beheaded, placed in boiling water and ravaged by wild beasts.

The sixth persecution took place under Maximus in AD 235. At this time, numerous Christians were slain without trial and buried indiscriminately in heaps (mass graves), sometimes fifty or sixty cast into a pit together.

The seventh persecution happened under Decius in AD 249. At this time, the principle person martyred was Fabian, the bishop of Rome, who beheaded on January 20, AD 250.

The eighth persecution occurred under Valerian in AD 257. Once again every manner of torture was used to mock those claiming to be Christians and for the entertainment of the rulers and their guests.

The ninth persecution occurred under Aurelian in AD 274 when Felix, bishop of Rome was martyred.

The tenth persecution took place under Diocletian in AD 303. This was commonly called the Era of the Martyr’s and was occasioned partly by the increasing number and luxury of the Christians The manner of persecutions was carried out with racks, scourges, swords, daggers, crosses, poisons, and famine.

Why Suffer for Christ

Having noted the Biblical teaching on persecution, having referenced the early persecution of the church, the question arises as to why suffer. Why should a person allow the body to be tortured and the mind to be filled with sorrow over religious beliefs? Why suffer for being a Christian?

Two Views of the Church

It is acknowledged that not all will suffer for Christ. Some Christians like Clement of Alexandria (d. 215) will flee persecution. Who will blame the believers for fleeing when the atrocities begin?

The church historian Eusebius (b. AD 260) preserves a letter from Dionysius of Alexandria (d. 264/5) describing the attacks of a mob who laid hands on a female convert named Quinta. She was taken to an idol’s temple to be forced to worship.

“When she turned her back in disgust, they tied her feet and dragged her right through the city over the rough paved road, bumping her on the great stones and beating her as they went, till they arrived at the same place, where they stoned her to death. Then they ran in a body to the houses of the Christians, charged in by groups on those they knew as neighbors, raided, plundered, and looted.”

Such actions during the days of the emperor Decius had the desired effect. Multitudes succumbed and either engaged in the worship of idols or obtained a certificate saying they had offered a sacrificed as the government demanded.

In 251 Decius died in battle and the official persecution came to a temporary halt. The church had a chance to regroup and evaluate itself. In the act of re-evaluation some Christians looked for counsel to men such as Tertullian (AD 160-235) who had contended in his lifetime that the true church consists of a pure body and bride of Christ. Therefore, anyone who lapses in standing firm for their faith has apostatized. Such individuals cannot be received back into church fellowship. They cannot receive communion or engage with the church in acts of worship.

But there was another view of the church that offered hope to people who did not have the courage or stamina to suffer physical and emotional violence to the end.  Hermas in The Shepherd (c. 150) had said that people who lapsed in the faith could be restored to fellowship after penance. The church, he wrote is not a pure entity but a field with tares among the wheat.

Here were two views of the church: a pure church verses an impure church. The faithful were pitted against those considered to be faithless. It was another dividing controversy.

It would be wonderful if all Christians who took up the Cross of Christ suffered whatever the Lord asked without wavering. Some did waver while others did not.

Some early Christians did not waver in the presence of persecution because they had from the first counted the cost as Christ had commanded. “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it” (Matthew 16:24-25). 

The question comes today, “Have you counted the cost?” Have you considered up front the possibility of suffering for the cause of Christ? Are you committed to paying that high price if called upon to do so?”

Second, some early Christians were willing to become a martyr for Christ because they held a theology of martyrdom that gave them courage to endure or die in the presences of persecution. It has been said that behavior follows belief. There is truth to that. In the reverse form someone has said, “Let me observe how you behave and I will tell you what you believe.”

Confessors of Christ

The early Christians behaved in the way they did because of their understanding they were confessors. By that they meant they had bowed before the lordship of Christ. They were not yet martyrs or witnesses for Christ because they had not died and sealed their confession with blood. As confessors the Christians might become martyrs but that glorious title would be left for others to ascribe. 

As a confessor with a view to becoming a martyr the early Christians decided they would not resist any violence visited upon them. They would be like their leader, Jesus Christ. The early church understood martyrdom to be an imitation of Christ. The Lord was the epitome of non violence at His own trial and execution. Jesus had said His servants would not fight because His kingdom was not of this world. The church remembered how Jesus had said,

“And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also” (Luke 6:29).  

“But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also” (Matt. 5:39).

“Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven” (Matt. 5:10).

 In like manner the apostle Paul and other New Testament writers sustained and developed the idea that the disciples of Jesus were to suffer, not fight, for the Lord. The weapon’s of the Christian were to be different from those implements employed by the world.

“Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph. 6:13-18).

This non-violent response to persecution and torture was never judged by the early Christians as something passive or resignation to fate. For the church the sufferings of the saints and the act of martyrdom was a spiritual battle of epic proportion. The church was caught up in an angelic conflict. A great contest was being waged between light and darkness, good and evil, heaven and hell—and the believers were part of the cosmic struggle.

Second, the non-violent response offered an opportunity to close with Christ in a mystical way during their torment. In periods of spiritual encounters another dimension of time and space has a way of becoming real. At the death of Blandina in Lyons (France) in AD 177 it was said, “they saw…him who was crucified on their behalf in the person of their sister.”

Third, the non-violent response offered by the early Christians provided the Holy Spirit the opportunity to become their strength thereby allowing them to be a glorious and effective witness to the sufficiency of Christ. Those being persecuted relied on the Lord’s promise in Mark 13:11. “But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.” And so they relied upon the Spirit.

Fourth, the early Christians were willing to engage in non-violent behavior because they anticipated the glory that awaited them in heaven. The promise of 2 Timothy 2:11 was real. “It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him…”

Danger in a Developing Theology

If there is any danger in developing a theology of martyrdom it is in the romanticizing of it. The belief in the virtue being a martyr led to volunteering to become one especially when church leaders encouraged it. Melito of Sardis (d. AD 180) claimed, “There are two things which give remission of sins: baptism and suffering for the sake of Christ.” Tertullian (AD 160-235) wrote to some martyrs, “Your blood is the key to Paradise.” That of course is Biblical nonsense and emotional sensationalism.

Origen (AD 185-254) and Clement (b. 150) warned against such excessive zeal. Jesus Himself commanded believers to flee in face of imminent danger. Matthew 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16 Then let them which be in Judaea flee into the mountains:  Fortunately, those who volunteered to die were few, but there is the danger of romanticism.

The Spiritual Vice of Veneration

A second danger associated with a theology of martyrdom is that of veneration. People need heroes. Every culture has them. Heroes help others to transcend difficult moment. They bring unity to a group and collective pride. America has many heroes and so do the Philippines. I have read of the resistance against Magellan by Chief Lapu-Lapu – the King of Mactan Island. I have heard of the revolutionist Jose Rizal who was shot by a firing squad. The name of Gregorio del Pilar is honored.

At age twenty-four he was the youngest general in the revolutionary army. I have heard of Marcola del Pilar, Andres Bonifacio, Tandang Sora, and the poet Balagtas. People need heroes. The church needs heroes. But there is danger when the attitude of the people moves from love to veneration.

The early martyrs were honored by having their “heavenly birthday”—referring to the anniversaries of their deaths celebrated each year. The celebration service was held at the grave site when possible, with prayer, oblations, communion, and a recitation of the person came to be a martyr.

Before long veneration was being shown to the physical remains or any relic that belonged to the martyrs. Mementos became religious treasures. Bones, blood, clothing were collected and preserved – or perhaps manufactured to sell to the highest bidder. Such veneration continues to this day. Several years ago when I was in Romania I was asked by a man if I wanted to see the hand of St. Nicolas which was on display somewhere.

Lessons to be Learned

The lessons that can be learned from the story of persecution in the early church are many. Time permits considering only a few.

First, the suffering of saints is nothing new. Those who want to live righteously will always be hated by the world and the devil.

Second, persecution cannot stop the advancement of the church. It never has and it never will. Tertullian said, “the blood of the martyrs is the seed of the Church” and so some extent he is right.

Third, anyone who wants to escape tribulation will find no theological comfort in the Bible to that extent. It is true that God has not appointed His people to eternal wrath (1 Thess. 5:9) but the temporal wrath of time has always found the righteous present.

“Must Jesus bear the cross alone,
And all the world go free?
No, there’s a cross for everyone,
And there’s a cross for me.”

Fourth, whatever horrors of physical suffering and mental anguish God might ask His people to endure, it is only for the moment and then will come the glory. I do not say that lightly. It is a thought reserved for those in extreme situation.

“How happy are the saints above,
Who once went sorrowing here!
But now they taste unmingled love,
And joy without a tear.”

Fifth, those who develop a theology of martyrdom, those who know the story of the early church, those who have studied the Scriptures on this issue should not and will not be surprised if and when a dark cloud of persecution covers the land. The Enemy still roams seeking whom he may devour. Therefore, onward, Christian soldiers. Onward to victory. Onward, not with earthly weapons of warfare but with spiritual weapons that guarantees the victory.

Like the early Christians you and I are confessors.

If the Lord tarries and the Enemy is turned loose, we might be asked to be martyrs. Oh, may the Lord allow us to be faithful witness if that is the case as we tell others to the end, “I love Jesus.”

“I love Jesus, for He saved my soul;
From His cross the tides of mercy roll;
Long and far He sought me, when astray;
Now, He leads me in His own right way.

I love Jesus; He’s my King
Of His mercy I will sing;
 I will follow in His paths of light,
’Til I see Him in His glory bright.”