Chapter Fourteen -- Polycarp's Letter to the Philippians Translation and Commentary
Chapter Fourteen -- Polycarp's Letter to the Philippians Translation and Commentary
{L570} Polycarp shows himself in the Letter to the Philippians to be a capable pastor of the whole church. Drawing on a wide range of scriptural texts, the bishop of Smyrna weaves together an extended exhortation pointing the Philippians to the central truths of the gospel. Like Paul before him, Polycarp encourages what is good among the Macedonian church (e.g. 2:2) and repeats the biblical call to care for widows, orphans, and the poor (ch. 6). At the same time Polycarp warns the Philippians of moral and doctrinal deviation. The greatest moral threat to the Christian is the love of money to which the presbyter Valens and his wife fell prey (ch.11). Doctrinal problems with Docetism still seem to linger since the time of Ignatius (ch.7). Throughout the letter Polycarp exhorts his readers to endurance in the face of suffering, perhaps aware that his own martyrdom may not be too distant.
Salutation
{L571} Polycarp and the presbyters with him [write] to the church of God on its journey at Philippi. May mercy and peace from God Almighty and from Jesus Christ our Savior be multiplied to you.
Chapter 1
{L572} (1) I rejoiced greatly in our Lord Jesus Christ with you who received the remembrances of true love [1] and who sent on those bound in the bonds fitted for saints, as it was incumbent on you. [2] These are the diadems of those truly chosen by God and our Lord. [3] (2) [I also rejoice] because the firm root of your faith, proclaimed from ancient times, remains even now, and is bearing fruit for our Lord Jesus Christ. He patiently endured for our sins even to the point of death. It was He that God raised from the dead having undone the pangs of hell. [4] (3) Even though you do not see him, you believe with an ineffable joy that is full of glory. [5] Many desire to enter this joy because they know that you have been saved by grace, not from works, [6] but rather by the will of God and through Jesus Christ.
{L573} 1 mimema is translated variously as "representations" (Lightfoot, Holmes) or "replicas" (Ehrman). I have chosen "remembrances" because it seems to refer to some token of Polycarp's love sent with Ignatius.
{L574} 2 Those sent on is probably a reference to Ignatius and his companions who traveled through Philippi on the way to Rome.
{L575} 3 Seeing the chains of martyrdom as crowns of eternal life indicates how these early Christian leaders were imbued with a courage beyond human power.
{L576} 4 See Acts 2:24. Polycarp here reflects Paul's theology on the centrality of the death and resurrection of Jesus (the Paschal Mystery) as the key to all salvation and life.
{L577} 5 A quotation from 1 Pet 1:8 where the apostle speaks of the Christian having "an inexpressible and glorious joy."
{L578} 6 "Saved by grace and not from works" is a quotation from Ephesians 2:5, 8-9.
Chapter 2
{L579} (1) So, girding your loins, serve [7] God in reverence and truth as you abandon the empty words and deception of the crowd placing your trust in the One who raised our Lord Jesus Christ from the dead and who gave him glory and a throne at His right hand. Everything in heaven and on earth is subject to Him. Every breathing thing serves [8] Him who is coming as judge of the living and of the dead. God will require his blood from those who disobey Him. (2) He who raised him (Jesus) from the dead will also raise us [9] if we do his will and walk in his commands and love the things he loved, abstaining from all injustice, greed, love of money, foul speech, and false witness, not returning evil for evil or abuse for abuse, [10] or blow for blow, or cursing for cursing. (3) We must remember what the Lord taught, "Do not judge that you may not be judged. Forgive and it will be forgiven you. Be merciful that you may receive mercy. The measure which you use to measure others is the same one by which you yourselves will be measured." [11] He also said, "Blessed are the poor and those persecuted for the sake of righteousness because theirs is the kingdom of God." [12]
{L580} 7 Ehrman translates "serve as God's slaves" because Polycarp uses douleuo, a verb related to doulos meaning slave.
{L581} 8 Polycarp here uses latreuo ("to serve"). In Christian Greek it can connote service of worship.
{L582} 9 For a possible parallel see 2 Cor 4:14.
{L583} 10 See 1 Pet 3:9.
{L584} 11 Polycarp here quotes the words of Jesus as in Mt 7:1,2 and Lk 6:36-38.
{L585} 12 See Lk 6:20 (and Mt 5:3?) and Mt 5:10.
Chapter 3
{L586} (1) Brothers, I do not write these things to you on my own initiative about this righteousness but because you requested it of me. (2) Neither I nor anyone like me is able to emulate the wisdom of the blessed and glorious Paul who, when he came among you in person, taught the message of truth accurately and firmly. When absent, he wrote you letters [13] by which, if you studied closely, you can be built up further in the faith given you. (3) This faith is the mother of us all [14] as hope accompanies it with love leading the way to God, Christ, and neighbor. [15] If any one is centered on these, he has fulfilled the command of righteousness. [16] For the one who has love is far from all sin.
{L587} 13 Some scholars say that this reference to "letters" written by Paul to the Philippians is consistent with the hypothesis that Paul's letter in the NT is in fact a compilation of several letters to the church at Philippi and that Polycarp knew this. It is difficult to see Paul's Letter to the Philippians as a composite letter. Polycarp may have been thinking of Paul's letter bound with other NT letters and sent to the Philippians. This would also explain his use of the plural "letters."
{L588} 14 See Gal 4:26 where Paul calls the heavenly Jerusalem "our mother." The account of the martyrdom of Justin in the second century also speaks of faith as our mother. Later Christian writers will apply the metaphor to the church. The term mother refers to heaven, the church, or to the faith because each has a part in imparting the new birth to the baptized (see Jn 3:3,5).
{L589} 15 The triad of faith, hope, and love recalls Paul's words in 1 Cor 13:13.
{L590} 16 The word "righteousness" is probably used here in the wider sense of justice, modeled on the Hebrew phrase mishpat-tsedek (requirement of justice) that had a strong social connotation in the OT. Here Polycarp says that true justice is the internal justice or rightness produced by faith, hope, and love and which produces justice in our external relations.
Chapter 4
{L591} (1) The love of money is the beginning of all hardships. [17] Knowing, therefore, that we brought nothing into the world, and have nothing to take with us out of it, [18] let us fight with the weapons of righteousness and let us teach ourselves first of all to walk in the Lord's command. (2) Then also your wives [should remain] in the faith, love, and purity given to them by being affectionate toward their own husbands in all truth, and loving all equally with all self-control [19] and to teach their children the instruction [coming from] reverence for God. (3) Widows too should be prudent about faith in the Lord, [20] interceding constantly for all. [They should stay] far away from all slander, evil speech, false witness, love of money, and all evil. [They should] know that they are God's altar and everything is inspected for defects. [21] Nothing escapes his notice, not thoughts, not intentions, not anything else hidden in the heart. [22]
{L592} 17 A paraphrase of Paul's words in 1 Tim 6:10. At first glance it is not clear why love of money as opposed to some other kind of sin should be the root of all evil or hardship. But Polycarp, following Paul, may be using love of money as a synecdoche, i.e. a particular example of a larger principle. Attachment to things of this life runs counter to the desire for eternal life. The desire for union with God via martyrdom purifies the soul of earthly attachments to liberate it from what must be relinquished in the end.
{L593} 18 A paraphrase of Paul's words in 1 Tim 6:7.
{L594} 19 "Self-control" or "self-restraint" (Ehrman) is to be preferred to "chastity" (Lightfoot, Holmes) as egkrateia is not limited to sexual desire.
{L595} 20 sophroneo ("prudent") is translated by Holmes as "think soberly" and by Ehrman "self-controlled." Sophroneo in Christian Geek is a wide-ranging virtue of temperance or prudence, meaning self-restraint in food, drink, and desire.
{L596} 21 momoskopeitai ("inspected for defects") a word used for inspecting defects in a sacrificial offering. Polycarp here honors the widows of the church by calling them God's altar. Their lives are as precious to God as any offering on an altar but they must take care lest their lives are marred by sin. His views are clearly dependent on Paul (see 1 Tim 5:3-16; Tit 2:3,4) who in turn depended on the OT prescriptions on caring for the widow and orphan (see e.g. Ps 146:9).
{L597} 22 Polycarp here reflects the same sentiment of Heb 4:13, "There is not one creature who is not apparent to him."
Chapter 5
{L598} (1) Since we know that God is not mocked, we ought to walk worthily of his command and his glory. (2) Similarly, deacons ought to be blameless in the presence of his righteousness as they are servants [23] of God and of Christ and not of men. They should not be slanderers or deceptive; they should be free from the love of money, self-controlled in everything, compassionate, caring, living in accord with the Lord's truth who became a servant of all. If we are pleasing to Him in the present age, we will receive the future age as he has reserved for us rising from the dead. If we conduct ourselves worthily [24] of him, we will reign [25] with him if indeed we believe. (3) Likewise, younger men should be blameless in every respect, putting purity above everything and steering themselves away from every evil. It is good to restrain ourselves from the evil desires in the world because every evil desire wars against the spirit [26] and neither immoral people, nor effeminate, [27] nor homosexuals will inherit the kingdom of God, not even those who practice aberrant forms of behavior. Therefore, it is necessary that those who are subject to the presbyters and deacons as to God and Christ abstain from all these things and that the virgins walk in a blameless and pure conscience.
{L599} 23 diakonos is translated "deacon" in the first instance to designate the title of the office while "servant" in the second to designate the primary function of the office.
{L600} 24 politeuomai connotes personal conduct in reference to one's contemporary society.
{L601} 25 For a similar promise of reigning with Christ see in 1 Tim 2:12. See also Rom 8:17.
{L602} 26 "Spirit" could refer to the human spirit or the Spirit of God.
{L603} 27 pornoi ("immoral people") refers to the sexually immoral. "Effeminate" translates malakoi which generally means soft or even cowardly. Polycarp may here be using it to speak of those who are morally weak (1 Cor 6:9).
Chapter 6
{L604} (1) Let the presbyters be compassionate, merciful to all, converting those who are deceived, carefully watching over all the weak, not neglecting widows, or orphans, or the poor. Rather, plan ahead for what is beautiful in the sight of God and man, abstaining from all anger, discrimination against persons, [28] unjust judgment, remaining far from the love of money. Do not believe something against anyone too quickly; don't be severe in judgment because you know that we are all subject to sin. [29] (2) So, if we beg the Lord that he forgive us, we too ought to forgive. For we live in the sight of (our) Lord and God, and it is necessary that we all stand before the judgment seat of Christ [30] and that each give an account of himself. (3) So in this manner let us serve him with reverence and all piety just as he (Christ), along with the apostles and prophets who preached, commanded us. They proclaimed to us the coming of our Lord ahead of time. They [31] were zealous for the good, abstaining from the scandals of false brethren and those who carry the name of the Lord in hypocrisy. Such men deceive empty-headed people.
{L605} 28 The traditional translation for prosopolempsia is "respect of persons," but is clearly used to mean unjust discrimination based on social status. See Jas 2:1.
{L606} 29 "Subject to sin," i.e. liable to fall into sin. We should not be judgmental toward others because we ourselves can easily fall into sin. Ehrman's translation ("in debt because of sin") gives it a slightly different meaning.
{L607} 30 Polycarp seems to be conflating Rom 14:10 with 2 Cor 5:10 since both refer to the judgment seat (bema) of Christ.
{L608} 31 Most scholars (e.g. Camelot, Ehrman) translate this "we should be zealous" (i.e. an exhortation). That certainly fits the context but the most natural grammatical connection implies that Polycarp is speaking about the exemplary behavior of apostles.
Chapter 7
{L609} (1) Everyone who does not confess that Jesus Christ has come in the flesh is an antichrist. [32] And whoever does not confess the witness of the cross is of the devil. [33] Whoever distorts the sayings of the Lord for his own desires and claims that there is neither a resurrection nor a judgment, is the firstborn of Satan. [34] (2) So, abandoning the futility of the crowd and false teachings, let us return to the message handed down to us from the beginning as we are alert in prayer and persevering in fasting, making our request of the all-seeing God that he lead us not into temptation. [35] It is as the Lord said, "the spirit is willing but the flesh is weak." [36]
{L610} 32 Polycarp quotes from 1 Jn 4:2,3.
{L611} 33 The phrase "of the devil" seems to be taken from 1 Jn 3:8 which says, "The one who practices sin is of the devil."
{L612} 34 In the Moscow manuscript version of the Martyrdom of Polycarp (chapter 22), Polycarp calls Marcion "the firstborn of Satan."
{L613} 35 See Mt 6:13.
{L614} 36 Mt 26:41. In chapter 7, Polycarp here teaches that there are two ways to deviate from the path of Christ. One is outright denial, i.e. to deny that Christ has come in the flesh or that he died on the cross for our sins. The second deviation is to interpret the words of Christ according to one's own preconceived ideas, i.e. "to distort the sayings of the Lord." The latter has proven to be the more common in the history of Christianity.
Chapter 8
{L615} (1) Let us unceasingly cling to our hope and to the down payment on our righteousness, [37] who is Christ Jesus. He is the one "who bore our sins in his own body on the tree, who did no sin, nor was any guile found in his mouth." [38] But he endured all things that we might live in him. (2) Let us become imitators of his endurance. If we suffer on behalf of his name, we should give him the glory. Through his own example, he gave us a model and we ourselves have put our trust in this.
{L616} 37 "Down payment" is the word arrabon. This word used by Paul of the Holy Spirit in Eph 1:14. Polycarp may be thinking of baptism as the foundation of future life. In baptism the righteousness conferred acts as a down payment of future glory.
{L617} 38 1 Pet 2:24,22.
Chapter 9
{L618} (1) So, I appeal to you to obey the word of righteousness and to endure with all endurance. You know this endurance personally, [39] not only in the blessed Ignatius, Zosimus, and Rufus but also in others from your number and in Paul himself and in the other apostles. (2) You are persuaded that all these did not run in vain but in faith and righteousness, and that they are with the Lord with whom they suffered in that place owed them. [40] They did not love the present age [41] but him who died for us and was raised again by God for our sakes.
{L619} 39 kat' ophthalmous ("personally"), lit. "with your own eyes" (Ehrman).
{L620} 40 Polycarp here shows his dependence on Paul's thinking when he speaks of suffering with Christ. Paul writes of this often. See Rom 6:8; 8:17; 2 Cor 1:5; Col 1:24; 2 Tim 2:12.
{L621} 41 In 2 Tim 4:10 Paul speaks of Demas "who loved the present age." For both Paul and Polycarp, attachment to this world endangers one's prospects for inheriting eternal glory because it means loving the creature instead of "him who died and rose again."
Chapter 10 [42]
{L622} 42 Chapters 10, 11, 12 and 14 survive only in Latin translation.
{L623} (1) So, stand in these things and follow the example of the Lord, firm and immovable in faith, lovers of the brotherhood, [43] loving one another, bound together in truth, waiting on one another in the gentleness of the Lord, despising no one. [44] (2) When you are able to do good, do not put it off because "alms liberate from death." [45] Let all be subject to one another, holding the ways of your life above reproach among the Gentiles that you may receive praise because of your good works and the Lord may not be blasphemed among you. (3) But "woe to him through whom the name of the Lord is blasphemed." [46] So teach all to be sober as you yourselves are doing.
{L624} 43 See 1 Pet 2:17 for Peter's exhortation to love the brotherhood.
{L625} 44 All the phrases in this first section of chapter 10 echo the exhortations of Paul in his letters. See e.g. Rom 12:9-13.
{L626} 45 Tobit 4:10 or 12:9.
{L627} 46 Is 52:5.
Chapter 11
{L628} (1) I am very grieved about Valens, who was once made a presbyter among you, because he so misunderstands the position given to him. So I warn you to abstain from love of money and be pure and truthful. Abstain from every [kind of] of evil. (2) Whoever cannot govern himself, how can he preach to others? If anyone fails to abstain from love of money, he will be defiled by idolatry and will be judged like one among the Gentiles who know nothing of the judgment of the Lord. Do we not know that "the saints will judge the world," as Paul said? [47] (3) But I have neither perceived nor heard of anything like this among you, among whom blessed [48] Paul labored, you who are [addressed] in the beginning of his letter. He gloried in you among all the churches that alone knew God at that time. We had not yet come to know [him]. (4) So, brothers, I am sad about him (Valens) and his wife. May the Lord give them true repentance! You too must be sober in this matter and not think of such people as enemies, but rather call them back as suffering and erring members that your entire body may be saved. By doing this you will be built up.
{L629} 47 1 Cor 6:2.
{L630} 48 "Blessed" is the beginning of the early Christian usage of this term as a title.
Chapter 12
{L631} (1) I am confident that you are well versed in the sacred writings and nothing is hidden from you; to me this has not been granted. [49] Only, as it is said in the Scriptures, "Be angry and do not sin" and "do not let the sun go down on your anger." [50] Blessed is the one who remembers this. I believe such is the case among you. (2) However, may the God and Father of our Lord Jesus Christ, and the eternal priest himself Jesus Christ, build you up in faith, truth, and all gentleness without anger, in endurance, in long-suffering, tolerance, and purity. May God grant you a portion and an inheritance among his saints -- to us and you as well. And may he give to all who are under heaven, who will believe in our Lord and God, Jesus Christ, and in his Father who raised him from the dead. (3) Pray for all God's holy ones. Pray also for kings, magistrates, and rulers, and for all who persecute and hate you and are enemies of the cross, that your fruit may be evident in all, that you may be perfect in him. [51]
{L632} 49 This statement about Polycarp not understanding the Scriptures seems strange in the light of (1) his being a teacher (bishop) of the church and (2) his obvious use of the Bible. The best explanation offered by many scholars (e.g. Berding) is that Polycarp is here displaying humility, either genuinely or in a slightly affected manner.
{L633} 50 Eph 4:26 where Paul quotes Ps 4:5.
{L634} 51 This section of chapter 12 is Polycarp's application of Mt 5:43-48 where God's loving care even for his enemies is enjoined as the reason why Christians should love their enemies and pray for their persecutors. Being perfect as the heavenly Father is, requires going beyond the normal human expectation of treating others as we are treated. It requires loving even those who hate us.
Chapter 13
{L635} (1) You and Ignatius wrote to me that if anyone departs for Syria, he should carry along the letters from you. I myself will do this if I have a suitable opportunity, or [send] someone who is an ambassador for you. (2) The letters of Ignatius sent by him to you and the others that we had with us, we sent to you as you commanded. These latter are appended to this letter. From these you can receive great profit. They contain faith, endurance, and everything that edifies, things fitting for our Lord.
Chapter 14
{L636} (1) I wrote you these things through Crescens whom I have commended when present and whom I now commend. His behavior has been blameless. I believe that he will be the same among you as well. His sister too will be commended to you when she arrives. Be safe in the Lord Jesus Christ in grace with all yours. Amen.