However, according to Laqueur: "Absolving Pilate from guilt may have been connected with the missionary activities of early Christianity in Rome and the desire not to antagonize those they want to convert.
There are several passages that mention coming difficulties for Jesus' followers and Jerusalem, which scholars believe foreshadow the hardships Christians will face in Acts.
[14] In Luke, Jesus speaks of "people [who] hate" and "defame you on account of the Son of Man" and likens his followers' suffering to that of earlier prophets (6:22-23 NRSV).
Jewish chief priests and scribes plot to kill Jesus (22:1-6), arrest him (22:47-52), question him before the Sanhedrin and then take him to the Roman prefect Pontius Pilate (22:66-23:1).
While Kelhoffer and Wilson have argued there is a purposeful pattern of Jewish-led persecution in Luke–Acts,[11][17] there is significant doubt over how historically accurate Luke–Acts' portrayal of Christian-Jewish relations is and how wide reaching (whether directed at specific Jewish groups or 'Jews' as a whole) and seriously this polemic was meant be taken.
Paul is tried through the procedure of cognitio extra ordinem, wherein the Roman magistrate participates in all parts of the trial, from evidence gathering to inquisition to judgment.
[10][12][23][24] Larger Lukan themes like the Gentile mission, which sought to spread Christianity beyond the Jewish diaspora, support this reading.
[14][22] Because these passages have been used throughout history to justify antisemitism, scholars like Luke T. Johnson have attempted to nuance the portrayal of the Jews both by presenting a less homogenous dichotomy of 'Christians' versus 'Jews' and by contextualizing the polemics within the rhetoric of contemporaneous philosophical debate, showing how rival schools of thought routinely insulted and slandered their opponents.
These interpretations include: S. G. Wilson has argued that Luke–Acts was composed to portray Christianity as a more peaceable form of Judaism to the books' (in part) Roman audience.
[29] Wilson argues that in Acts, Jews are depicted as repeatedly stirring up trouble for both Christians and Roman authorities (cf.
Kelhoffer sees the author of Luke–Acts as turning the dishonor of persecution into an honor, placing those who suffer "on account of the Son of Man" (Luke 6:22 NSRV) in the legacy of Old Testament and Israelite salvation history.
[11] Robert Maddox interprets Paul's experiences in Luke–Acts as the model example for its audience, not only as a devout believer but also as one who suffers repeated persecution.
Touching on a theme that will be later explored more fully by Stephen in his final speech in Acts (7:1-53), Jesus and his followers are likened to the Jewish prophets of old, who were rejected by the Israelites despite being sent by God.
In the Second Epistle to the Corinthians, Paul asserts that he had been persecuted by the Jews on numerous occasions: ...I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again.
In several of his messages addressed to the Seven churches of Asia, John makes references to past and future times of persecution, trial and death, and calls upon their endurance and faith.
Revelation 6:9-11 and 20:4 seem to indicate that many Christians were tortured and killed for their beliefs,[33] and, in his vision, they "…cried out with a loud voice, 'Sovereign Lord…how long will it be before you judge and avenge our blood on the inhabitants of the earth?'"
[citation needed] According to Douglas R. A. Hare, "it has long been recognized that in the Gospel according to St. Matthew the conflict between Jesus and the Pharisees has been intensified and it has often been suggested that this intensification reflects the continued struggle between the Church and the synagogue."
Organized opposition to Christianity appeared during the first revolt (when nationalist sentiment was high) and after it (when Pharisaic dominance of the synagogue was established).
[38] He asserts that it is unhistorical to assume that the matrydom of Stephen was representative of a widespread persecution of Christians because events of this nature were not uncommon in that time.
"[39] According to Paula Fredriksen, in From Jesus to Christ, the reason was that Jewish Christians were preaching the imminent return of the King of the Jews and the establishment of his kingdom.
Romans gave Jews at that time limited self-rule; the main obligations of Jewish leaders were to collect taxes for Rome and to maintain civil order.