Chapter Thirteen -- Ignatius's Letter to Polycarp Translation and Commentary
Chapter Thirteen -- Ignatius's Letter to Polycarp Translation and Commentary
{L540} This shorter letter to Polycarp, the bishop of Smyrna, complements the longer letter to the church as a whole. Here Ignatius urges his fellow bishop to be a faithful shepherd of the flock by his personal holiness and careful watch over the church. The letter contains many characteristics similar to Paul's Pastoral Epistles. Like Paul, Ignatius encourages forbearance (1:2), prayer (1:3), concern for widows (4:1), and avoidance of evil practices current in the Greco-Roman world (5:1). Chapters 1 to 5 use the singular form of the pronoun "you" addressed to Polycarp, but the rest of the letter employs the plural "you" addressed to the whole church at Smyrna. Ancient letters were often expected to be read by more than the explicit recipient. We know more about Polycarp than any of the other bishops mentioned in these letters (e.g. Damas, Polybius) because we have an account of his martyrdom as well as references in the writings of other early church fathers (e.g. Irenaeus).
Salutation
{L541} Ignatius, called Theophorus, to the shepherd of the church of the Smyrneans, or rather to him who is shepherded by God the Father and the Lord Jesus Christ. [1] Hearty Greetings!
{L542} 1 Here I have translated episkopos (bishop) as "shepherd" to keep the parallel with the verb Ignatius uses (episkopeo), i.e. "him who is shepherded by God."
Chapter 1
{L543} (1) Upon receiving your will in God which is established as on an immovable rock, I highly magnify [God] since I was counted worthy [of seeing] your blameless face that I enjoy in God. (2) I encourage you in that grace with which you are clothed to set your course and encourage everyone to be saved. Vindicate your position with a physical and spiritual diligence. Pay attention to unity than which there is nothing better. Bear with all as the Lord has with you. Be forbearing in love as you already are doing. (3) Linger constantly in prayers. [2] Seek a greater understanding than you have. Be alert with that sleepless spirit you obtained. Speak to each one in union with God's moral character. [3] Bear the sicknesses of all as a perfect athlete. Where there is more labor, there is much gain.
{L544} 2 Ignatius's exhortation to pray constantly draws on Paul in 1 Thess 5:17. Both authors use adialeiptos ("unceasingly"). Ignatius uses a word not associated with prayer in the NT. Scholaze normally means "be at leisure." Thus my "linger" with respect to prayer. Holmes has "be devoted to." Ehrman has "be assiduous" while Camelot chooses vaquer.
{L545} 3 kata homoetheian theou ("in unity with God"). This phrase can have several meanings. My translation is intimated by Camelot's "dans l'unite d'espirit avec Dieu." Ehrman has "according to God's own character."
Chapter 2
{L546} (1) If you love good disciples, it is no profit for you. Rather, in meekness bring those who are the more troublesome into subjection. Not every wound is healed with the same cure. Calm the contentious with infusions [of love]. [4] (2) Be wise as a serpent in everything and always harmless as a dove. [5] This is the reason you are physical and spiritual [6] that you may gently handle the things as they appear before you. [7] Ask that the invisible things will be shown to you so that you will not lack anything and abound in every [spiritual] gift. (3) The opportunity calls you as the helmsmen [of a ship] seeks the winds and as one in a storm seeks a harbor, so that you may reach God. Be vigilant as God's athlete. The prize is incorruption and eternal life [8] of which you have already been persuaded. I and my bonds that you love are your substitute soul [9] in every way.
{L547} 4 See Ehrman, Holmes, and Camelot for different translations.
{L548} 5 Compare Mt 10:16.
{L549} 6 Another instance of Ignatius's repeated phrase "fleshly and spiritual."
{L550} 7 There are several possible translations here. I have followed the example of Ehrman ("deal gently with what is visible before you") and Holmes ("treat gently whatever appears before you").
{L551} 8 thema ("prize") can also mean "a case proposed." Most translate it "prize" because of the athletic metaphor immediately preceding. The sentence could also be rendered "It is a matter of incorruption and eternal life."
{L552} 9 antipsuchon, see Polyc 6:1 and Eph 21:1; Smyrn 10: 2. See also the discussion of this term in chapter 2 on Ignatius's theology of martyrdom and in chapter 4 on the holiness of the church.
Chapter 3
{L553} (1) Let not those who seem worthy of trust and yet who promote false teachings disturb you. Stand firm like an anvil being beaten. What makes a great athlete is the fighting and then achieving victory. We must especially endure all things for God's sake that he may endure us. (2) Be more diligent where you are. Discern the opportunities. Wait for him who is above the opportunity, the one who is timeless, the invisible one who became visible for our sake, the one who cannot be touched, the one incapable of suffering who came to suffer for our sake, the one who bore patiently every manner of difficulty. [10]
{L554} 10 The pastoral care of a faithful bishop follows the example of Christ who left heavenly glory to come to the pains of this world. This thought is similar to Paul's in 2 Cor 8:9, "you know the grace of our Lord Jesus Christ, that, being rich, he became poor for our sake that we might be enriched by his poverty."
Chapter 4
{L555} (1) Do not let widows be neglected. After the Lord, be their wise guide. Let nothing be done without your consent or do anything apart from God which in fact you are not doing. Be steadfast! (2) Let your gatherings be more frequent. Seek out [11] everyone by name. (3) Do not lord it over male or female slaves but neither let them be puffed up. Rather, let them serve for God's glory that they may obtain a better freedom from God. Let them not desire to be set free at the church's expense [12] that they may not be found to be slaves of desire.
{L556} 11 Or it could be "he [God] seeks everyone out by name." Zetei could be 3sg. indicative or 2sg. imperative.
{L557} 12 Lightfoot translates this phrase "at public expense."
Chapter 5
{L558} (1) Flee evil arts. [13] It would be better to make speeches about them. Exhort my sisters to love the Lord and to please their husbands in flesh and spirit. Similarly, command my brothers in the name of Jesus Christ to love their wives as Christ does the church. [14] (2) If anyone can remain in purity for the honor of the Lord's flesh, let him remain so without boasting. If he should boast, he has perished, and if it is known beyond the bishop, he is corrupted. It is fitting that men and women who marry seek unity with the will of the bishop [15] that the marriage may be in accord with the Lord's will and not by lust. Let all be done to the honor of God.
{L559} 13 kakotechnia ("flee evil arts") usually refers to magical arts in the mystery religions in Polycarp's culture, but Ignatius may be using it simply to encourage the bishop of Smyrna to avoid crafty and deceptive methods of ministry. Paul has a similar statement about his own ministry in 2 Cor 4:2.
{L560} 14 Paul in Eph 5:25.
{L561} 15 Lit. "make unity with the will of the bishop." Ignatius is here urging that marriage between Christians should be brought under the authority of the church. Nothing like this requirement occurs explicitly in the NT but one can easily see how it developed out of the many passages on marriage in Jesus's teaching (e.g. Mt 19:1-9; Mk 10:1-12) and Paul's (e.g. 1 Cor 7:1-40; Eph 5:22-33). As the idea of the unity of the church grew in the consciousness of early Christians, it was only natural that the most important of human institutions would be at the heart of the church's pastoral care.
Chapter 6
{L562} (1) Pay attention to the bishop that God may do the same to you. I am the substitute soul [16] for those who are subject to the bishop, presbyters, and deacons. With them may I have some part in God. Work with one another, compete together, run together, suffer together, rest together, and get up together as God's stewards, companions, [17] and servants. (2) Seek to please the one in whose army you serve. From him you receive your wages. Let none of you be found to be a deserter. Let your baptism remain your weapons. Your faith is your helmet. Love is your spear. Endurance is your full armor. [18] Your down payment is your works so that you can receive back wages. Be patient with one another as God is with you. May I benefit from you always.
{L563} 16 See the comment at Polyc 2:3 and the discussions of antipsuchon in chapters 2 and 4.
{L564} 17 Lightfoot translates paredoi as "assessors" while Ehrman has "attendants" and Holmes "assistants."
{L565} 18 See Paul Eph 6:11-17.
Chapter 7
{L566} (1) Since the church in Antioch of Syria is at peace because of your prayer, as was shown to me, I have become more cheerful and free from worry in God, [19] if in fact I may obtain God through suffering so that I may be found to be a disciple in your resurrection. (2) O most blessed Polycarp, it is fitting to lead the God-worthy council and to elect someone to be found worthy of going to Syria and honoring your eager love for the glory of God. He must be very loving and eager to be called a messenger for God. (3) The Christian does not have his own authority; he gives his time to God. [20] This is God's and your work when you fulfill it. I believe by grace that you are ready to do good agreeable to God. Knowing your intensity for truth, I encourage you in a few letters.
{L567} 19 en amerimnia theou ("free from worry in God"), lit. "in a lack of concern of God." Ignatius appears to mean that peace in the Antiochean church coming from God's presence gives a certain freedom of anxiety.
{L568} 20 "Gives his time to God." Lightfoot's translation of theo scholazei. Ehrman reads another sense of scholazei, i.e. "is diligent for God."
Chapter 8
{L569} (1) So since I was not able to write all the churches because I had to sail suddenly from Troas to Neapolis, as the will [of God] ordered it, will you write to the churches before me, as one possessing the mind of God, so that they do the same? Some are able to send someone on foot; others by letters with those sent by you that you might be honored in an eternal work, since you are worthy. (2) I greet all by name and the wife of Epitropos with all her house and children. I greet Attalus my beloved [friend]. I greet the one who is counted worthy of going to Syria. Grace will be with him always and with Polycarp who sends him. (3) I wish you farewell always in our God, Jesus Christ. In him you remain in union with God and the bishop. I greet Alce, a name beloved by me. Farewell in the Lord.