Chapter Fifteen -- The Martyrdom of Polycarp Translation and Commentary

{L637} The Martyrdom of Polycarp is one of the earliest and fullest accounts of an early Christian martyr that we possess. The author, probably writing not long after Polycarp's death, distinguishes between true and false martyrdom (ch 3, 4). Martyrdom "according to the gospel" is not a voluntary offering of oneself but a willingness to accept death in imitation of Christ. Chapter two is an initial explanation of true martyrdom from which he then proceeds to recount how Polycarp was a model of Christ-like endurance. This treatise shows how early the intercession of the Saints occurred in the church (17:3) and how early Christians desired to honor the remains of their martyrs.

Salutation

{L638} The church of God sojourning at Smyrna to the church of God sojourning at Philomelium and to all those sojourners of the holy and catholic church in every place. [1] May the mercy, peace, and love of God the Father and the Lord Jesus Christ be multiplied.

{L639} 1 The term "sojourning" is used in Christian literature in contrast to heaven that is the homeland (patria) of the faithful. The NT writers use it extensively. See Eph 2:19; 1 Pet 2:11 and especially Heb 11:9,10 where Abraham is the premier example of sojourning. Polycarp uses the word in Phil Polyc Sal. For more on the use of "catholic" see chapter four in the introductory essays.

Chapter 1

{L640} (1) We wrote to you, brothers, those things about those who had given testimony [2] and blessed Polycarp. Having sealed it with his martyrdom, he caused the persecution to cease. Almost all these proceedings happened that the Lord may show us again [3] [the meaning of] martyrdom according to the gospel [4] (2) He waited patiently to be delivered up, as the Lord [was] for us, to become his imitators, by looking out not only for ourselves but also for our neighbor. It is a matter of true and firm love to wish for salvation not only for ourselves but for all the brethren. [5]

{L641} 2 This could also be translated "those who suffered martyrdom."

{L642} 3 anothen ("again") could be translated "from above" in which case the author means that God is watching over the martyrdom to use it as way of forming Christians in the gospel.

{L643} 4 Martyrdom according to the gospel represents in a phrase the core of why this martyrdom was written down.

{L644} 5 The author here explains the meaning of martyrdom according to the gospel. It is an act of love for others to show them the way of obedience to God even if it involves one's death.

Chapter 2

{L645} (1) Blessed and noble indeed are all the martyrdoms which have happened according to the will of God. For we should be even more pious so as to attribute to God authority over all things. (2) For who could fail to be amazed at their noble character, their endurance, and their love of the Master? They endured when lacerated with whips to the point that their flesh showed down to their arteries and veins, as the onlookers moaned with compassion. But not one of those who achieved so great a nobility groaned or moaned, showing us all that in that very hour Christ's witnesses vacated their flesh under torture because the Lord was there conversing with them. (3) Clinging to the grace of Christ, they despised worldly torments as they were redeemed from eternal punishment in just one hour. For them, the fire of their human tormentors was cold for they had before their eyes the thought of escaping the eternal [fire] that is never extinguished. And with the eyes of the heart they gazed upward to the good things reserved for those who endure, things that "neither ear has heard, nor eye has seen, nor have even arisen in the human heart." [6] These things were shown by the Lord to them who were no longer men but already angels. (4) Likewise, those who were condemned to the beasts endured horrible punishments, being stretched out on sharp shells and punished with various kinds of torments. The tyrant did this so that, if possible, he could bring them to denial through this long lasting punishment.

{L646} 6 1 Cor 2:9.

Chapter 3

{L647} (1) The devil devised many things against them, [7] but thanks be to God, he could not prevail against them. The most noble Germanicus emboldened their cowardice with the endurance in him who battled the beasts in a remarkable way. Although the proconsul [8] wanted to persuade him by saying that he should have compassion on his age, Germanicus drew the beast to himself wanting quickly to exchange their unjust and lawless life. [9] (2) So, from this, the whole crowd, amazed at the noble character of the God-loving and God-worshiping tribe of Christians cried out, "Take away those who deny the gods. [10] Let Polycarp be sought."

{L648} 7 This first sentence of 3:1 occurs at the end of chapter 2 in some editions. See Holmes p. 308.

{L649} 8 The author names the proconsul Statius Quadratus in chapter 21. A man by this name was known to be the proconsul of Asia in A.D. 142 and may be the same person mentioned here. Our author portrays him as one who was reluctant to put the Christians to death. See chapters 4, 9, and 10.

{L650} 9 I.e. exchange this ordinary life (bios) for eternal life that martyrdom would afford.

{L651} 10 atheous ("those who deny the gods") lit. "atheists." The words of the crowd may mean that they did not want the entire group of Christians to be punished but only to silence them by doing away with their leader on the assumption that if the shepherd is struck down, the sheep will scatter. Or, as Lightfoot takes it, it may mean execution.

Chapter 4

{L652} (1) There was one man by the name of Quintus, a Phrygian, recently arrived from Phrygia, who cowered when he saw the beasts. This man urged himself and others to come forward willingly. The proconsul, when he had entreated him earnestly many times, persuaded him to swear an oath and to sacrifice. [11] For this reason, brothers, we do not praise those who deliver themselves over since the gospel does not teach this. [12]

{L653} 11 I.e. to the emperor and thus to the Roman gods.

{L654} 12 See the discussion of false martyrdom in chapter six in the introductory essays.

Chapter 5

{L655} (1) At first, when he heard this, this most marvelous Polycarp was not disturbed but wanted to stay in the city. But the majority persuaded him to leave. He left for the country not far from the city and stayed there a little while. Night and day he did nothing else than pray for everyone and for the churches spread throughout the world. This was already his custom. [13] (2) While praying, he [Polycarp] had a vision that before three days he would be arrested and he saw his pillow being burned up by fire. [14] Then he turned and said to his companions, "It is necessary that I be burned alive."

{L656} 13 An example of Polycarp's exhortations to prayer can be found in Phil Polyc chap. 12.

{L657} 14 This sentence could mean that he had the vision three days before being arrested. Ehrman and Holmes translate it so. I have taken "before three days" to be in the infinitival clause and therefore as part of the vision.

Chapter 6

{L658} (1) While those looking for him persisted in their search, he moved to [another part of the] countryside but when they arrived and did not find him, they seized two young slaves one of whom confessed under torture. (2) It was impossible for him to escape since those who betrayed him were of his family. And the magistrate who was called by the same name, Herod, hurried to bring him into the stadium that he may prepare for his own lot, having become a partaker of Christ. [15] But those who betrayed him made him suffer the punishment of Judas himself. [16]

{L659} 15 Some translations assume that Polycarp's becoming a partaker of Christ was Herod's intention, in which case it probably means sharing in the same kind of death. On the other hand, being a sharer in Christ could be the writer's view that by martyrdom Polycarp would come to share in Christ in a deeper mystical sense.

{L660} 16 Throughout subsequent Christian history, Judas becomes the archetype of betrayal.

Chapter 7

{L661} (1) Since the persecutors and the horsemen held the small boy on Friday [17] around the dinner hour, they left with their customary weapons as if running after a thief. At a later hour, when they converged, they found him (Polycarp) sitting in a certain upper bedroom. Now from there he was able to escape to another place but he did not wish to. He said, "let the will of God be done." (2) When he heard them coming, he went down and conversed with them. They were amazed at his age and composure and wondered whether there was [a need for] such eagerness to arrest such an old man. At once he ordered them to sit down, and to eat and drink as much as they wanted for an hour. He begged them to give him an hour to pray undisturbed. (3) Since they permitted him, he faced the east [18] and prayed since he was full of God's grace in this way. He was unable to be silent for two hours and he drove all his hearers to repent for having come for such a God-fearing old man.

{L662} 17 paraskeue ("Friday") lit "the day of preparation." Early Gentile Christians adopted the Jewish names for days of the week.

{L663} 18 One manuscript has the words "the east" which Murusillo adopts. Early Christians usually prayed facing the east since all prayer was directed to the risen Christ, symbolized by the sun rising. The eastern churches still pray their liturgies facing the east today.

Chapter 8

{L664} (1) At that time Polycarp finished his prayer after remembering all whom he had ever encountered: great and small, inglorious and glorious, as well as the whole catholic church throughout the known world. Once the hour had come to depart, they sat him on a donkey and they led him into the city on the great Sabbath. [19] (2) The magistrate Herod and his father Nicetas met him. When they transferred him to a carriage, they sat beside him and said, "What harm is there in saying that Caesar is Lord and to make the required sacrifice and be saved?" At first he said nothing to them but while they stayed there, he said, "I am not going to do what you advise." (3) Those who failed to persuade him kept saying such horrible words and they hastily they seized him to drag him from the carriage as he bruised his shin. Not turning back as if he had no injury, he was willingly led to the stadium where there was such a great disturbance in the stadium that no one could hear anything.

{L665} 19 There can be little doubt that the author wanted to draw the parallel between Polycarp's entry into Smyrna and Jesus's entry into Jerusalem (see Mt 21:1-11 and parallels). Calling the day "a great Sabbath" (cf. Jn 19:31) implicitly likens the bishop's death to Jesus's on the cross. This linkage between the two deaths suggests that for the author, Polycarp's death was more than an example of courage. Polycarp participated in the saving mission of Jesus by giving his own life for the church.

Chapter 9

{L666} (1) A voice came from heaven to Polycarp as he entered the stadium, "Be strong, Polycarp, and play the man." [20] No one saw the one who spoke but those of us present heard the voice. And finally, after he was brought forward, there was a great disturbance among those who heard that Polycarp had been arrested. (2) The proconsul asked the man who had been brought forward, if he was Polycarp. When he admitted it, the proconsul kept trying to persuade him to deny it with these words, "Have respect for your age" and other words like these, as was their custom. "Swear by the good fortune of Caesar. Change your mind. Say away with the atheists." But Polycarp looked sternly at the whole crowd of lawless Gentiles in the stadium. When he looked up and waved his hand, he sighed, lifted his eyes to heaven saying, "Away with the atheists." (3) As the proconsul was insistent, he said, "Swear and I will release you. Revile Christ!" But Polycarp said, "I have served him eighty-six years and he has done me no wrong. How can I blaspheme my King who saved me?"

{L667} 20 andrizou ("play the man"); a more literal translation than Holmes's "be courageous." This expression, which endured in English literature into the nineteenth century, has fallen into disuse. It reflects the classic idea that courage is a manly virtue.

Chapter 10

{L668} (1) Again, the proconsul continued to urge him, "Swear by the good fortune of Caesar!" Polycarp answered, "if you imagine that I will swear by the good fortune of Caesar, as you say, you must be pretending to be ignorant of who I am. Listen with assurance! I am a Christian. If you wish to learn the teaching of Christianity, set a day and I will explain. [21] The proconsul said, "Persuade the people." (2) But Polycarp said, "I have counted you worthy for we have been taught to show fitting honor to the powers and authorities ordered by God. But I do not consider those [crowds] worthy of [hearing] a defense. [22]

{L669} 21 akouson ("I will explain"), lit "listen." This was a common manner of speech in ancient Greek but modern people express the same thought as translated above.

{L670} 22 It is not clear why Polycarp did not consider the crowds worthy of hearing the message of Christianity but it does remind one of Jesus's words in Mt 7:6, "Don't cast your pearls before swine."

Chapter 11

{L671} (1) The proconsul said, "I have beasts here. I will toss you to them if you do not change your mind. But he [Polycarp] said, "Call them. Change from the better to the worse is an impossible change for us. It is good to change from hard things to just things." (2) Again he [the proconsul] said to him, "I will have you destroyed by fire if you despise the beasts, if you do not change your mind." But Polycarp said, "You threaten with the fire that burns for a time (hour) and after a little while is snuffed out. You are ignorant of the fire of the coming judgment and of eternal punishment that is reserved for the ungodly. But why do you hesitate? Bring on whatever you want."

Chapter 12

{L672} (1) When Polycarp said these and many more things, he was filled with courage and joy and his face was filled with grace [23] so that not only did the terrible things said by them not happen, [24] but, on the contrary, the proconsul stood in amazement. He sent his messenger into the middle of the stadium to announce three times, "Polycarp has confessed to being a Christian." (2) When the messenger said this, the whole crowd of gentiles, Jews, and the residents of Smyrna cried out in a loud voice with an uncontrollable rage, "This is the teacher of Asia, the father of Christians, the destroyer of our gods, the one who teaches many not to sacrifice or worship." When they had said these things, they cried out and begged the Asiarch Philip to let a lion loose on Polycarp. But he said that it was not legal since the hunting season was over. [25] (3) Then they seemed to cry out with one accord that Polycarp be burned alive. For the vision that had appeared to him on his pillow had to be fulfilled when he saw [the fire] burning as he prayed, he turned to the faithful with him and spoke prophetically, "I must be burned alive." [26]

{L673} 23 Polycarp's joy in the midst of suffering and impending death will be repeated many times in the history of Christian martyrdom. There are often extraordinary supernatural graces experienced by those whom God calls to martyrdom.

{L674} 24 This sentence could be translated several different ways. See Ehrman and Holmes for alternatives.

{L675} 25 The proconsul and Philip the Asiarch wanted to forgo responsibility by letting the crowd decide Polycarp's fate. This has significant parallels with the portrayal of Pontius Pilate in Jesus's death.

{L676} 26 Polycarp's joy and courage arose from his acceptance of his destiny as being from the hand of God.

Chapter 13

{L677} (1) These things happened with greater speed than was said. Immediately, the crowds gathered wood and firewood from the workshops and the baths -- especially the Jews helped, as was their custom. (2) When the fire was prepared, Polycarp took off his garments and, loosening his belt, he tried to untie his sandals. He had not previously done this because all of the faithful were anxious to touch his skin. In every respect, he was adorned on account of his good citizenship [27] and before his martyrdom. (3) At once then the instruments prepared for the fire were placed around him. As they were about to nail him, he said, "Leave me alone. He who gave me what I needed to endure the fire will also give me the ability to remain here unmoved without the security of your nails."

{L678} 27 politeia ("good citizenship"). I have chosen to retain the social meaning implied in politeia while Ehrman translates it "exemplary life" and Holmes "holy life."

Chapter 14

{L679} (1) They did not nail him but rather bound him. They tied his hands behind his back and bound him like a singular ram from a big flock like a holocaust, made acceptable to God. When he gazed up to heaven he [Polycarp] said, "Lord God Almighty, father of your beloved and blessed child Jesus Christ. Through him we have received knowledge of you, the God of angels and powers and of all creation and of the race of the righteous who live before you. (2) I bless you because you have thought me worthy of this day and this hour to be numbered among your martyrs in the cup of your Christ, [28] for the resurrection of eternal life, of both soul and body, in the incorruptibility of the Holy Spirit. Among these may I be received today before you, in the sacrifice that is rich and acceptable since you, the real and truthful God, have prepared, manifested, and fulfilled it. [29] (3) For this reason, I praise you for all things; I bless you; I glorify you through the eternal and heavenly high priest Jesus Christ your child. Through him and with him in the Holy Spirit be glory to you now and forevermore. Amen." [30]

{L680} 28 "The cup of Christ" evokes Jesus's words in Mk 10:38 about the cup of suffering.

{L681} 29 The sacrifice that Polycarp speaks of may be his own life or it may refer to the sacrifice of Christ in which he participates through his martyrdom. Ehrman and Holmes choose the former possibility and translate the phrase "as a rich and acceptable sacrifice." My translation is more literal by retaining the word "in." Even with a more literal version, however, the word thusia can be translated "a sacrifice" as well as "the sacrifice."

{L682} 30 For an explanation of this prayer see chapter 6 in the introductory essays.

Chapter 15

{L683} (1) When he had offered up the Amen and the prayer was finished, the men attending the fire lit it. As a great flame shot up we, to whom it was given to see, looked on this great wonder. We also were spared so that we may declare to others what happened. (2) The fire, making the form of an arch like a sail of a ship filled with the wind, formed a wall around the body of the martyr. And in the middle it was not like flesh burning but like bread baking or like gold and silver burning in an oven. For we perceived a sweet odor that was so strong that it was like frankincense wafting out or like some other precious aroma. [31]

{L684} 31 Perhaps this is part of the origin of "odor of sanctity" known in the history of Christian piety.

Chapter 16

{L685} (1) At last, when the lawless ones observed that his body could not be destroyed by fire, they commanded that the executioner be brought to stab him with a dagger. When he did this, a gush of blood [32] flowed out so that it extinguished the fire. The whole crowd was amazed that there was such a difference between the unbelievers and the elect. (2) One of these was this most astounding Polycarp who during our times became the bishop of the catholic church in Smyrna, an apostolic and prophetic teacher. Every word that left his mouth was fulfilled and would be fulfilled.

{L686} 32 Some MSS insert the words "dove and" so that Ehrman translates "a dove come forth along with such a quantity of blood." The editor of the text I am following omitted these words on the principle of adopting the shorter reading.

Chapter 17

{L687} (1) When he who is envious, jealous, and evil [the Devil], who opposes the righteous, saw the greatness of his [Polycarp's] martyrdom and his irreproachable conduct from the beginning, and [when he saw] him crowned with an incorruptible crown and rewarded with an indisputable prize, he tried to prevent us from removing his body although many desired to do this and to have fellowship with his holy flesh. [33] (2) He [the Evil One] incited Nicetas, Herod's father, Alce's brother, to entreat the ruler not to give the body [to the Christians] "lest," he said, "they leave the one crucified and they begin to worship this one. And the Jews incited and try to prevail in this way. They guarded us who were about to take him from the fire because they did not understand that we cannot abandon Christ who suffered blamelessly for sinners in the world who are being saved. Nor can we worship any other. (3) We worship him as the Son of God but we appropriately love the martyrs as disciples and imitators of the Lord on account of their unsurpassable affection for their king and teacher. May we become fellow partakers and disciples! [34]

{L688} 33 koinonesai to agio autou sarkio ("share in his holy flesh"). This is Ehrman's translation although he also notes that it could be rendered "commune with" or "have fellowship with." All of these are possible translations of koinonesai. Holmes's "touch his holy flesh" is too weak. Camelot rightly notes that we have here a very early (first?) expression of the cult of the martyrs. These Christians realized that prayer through the martyr's intercession was a way of sharing in the holiness of God from whom the martyr received the grace to suffer for Christ.

{L689} 34 This wish explains the desire of the Christians to have Polycarp's body. The communion of Saints means that Christians on earth (church militant) and the inhabitants of heaven (church triumphant) share in the same graces bestowed on the martyr. By partaking in the same life and imitating the martyr Polycarp, the faithful of Smyrna will share the eternal glory Polycarp obtained by his death.

Chapter 18

{L690} (1) So, when the centurion saw the contentiousness of the Jews, he put [Polycarp] right in the middle and burned him as was their custom. (2) So we finally took his bones that were more precious than fine jewels and more refined than gold. We put them in a suitable place. (3) Then the Lord granted us who gathered in gladness and joy, as much as possible, to celebrate the birthday of his martyrdom for the memory of those who engaged the battle before us, and for the discipline and preparation of those who would follow. [35]

{L691} 35 This sentence gives us insight into the beliefs of second-century Christians who were already celebrating feast days of the Saints or at least of the martyrs. Later in the century Tertullian of Carthage will speak of "offerings for the dead which we make on the anniversary of their birth" (i.e. to eternal life), Tertullian On the Crown ch. 3. Two reasons for the celebration of martyrs are given here in our text: (1) to remember their endurance and (2) to train those on earth who still engage the good fight (cf. 2 Tim 4:7) to follow the example of the martyrs' courage. For these early Christians the communion of the saints was very real.

Chapter 19

{L692} (1) Such are the things that happened to blessed Polycarp who was the twelfth to be martyred in Smyrna with those from Philadelphia. He alone is remembered by all so much so that he is mentioned by all the Gentiles everywhere. Not only was he a distinguished teacher but also an eminent witness. All longed to imitate his martyrdom in accord with the gospel of Christ. (2) Through endurance he prevailed over the unjust ruler and so obtained the incorruptible crown. Rejoicing with the apostles and all the righteous he glorifies the God and Father Almighty and blesses our Lord Jesus Christ, the Savior of our souls and the guide [36] of our bodies and Shepherd of the catholic church in the whole world.

{L693} 36 kubernetes (guide) means the helmsman or captain of a ship.

Chapter 20

{L694} (1) You have deemed it valuable to be shown these events more fully but at the moment we have made them known only in summary through our brother Marcion. [37] Once you have learned these things, forward the letter to the brothers beyond, that they may glorify the Lord who makes choices from among his own servants. [38] (2) To Him who is able to lead us all in his grace and provides for [us to be in] his eternal kingdom through his child, [39] the only begotten Jesus Christ. To him may there be glory, honor, power, and majesty forever. Greet all the holy ones. Those with us greet you, as does Evaristus who wrote the letter, with his whole household.

{L695} 37 Not to be confused with the famous heretic Marcion of the late second century.

{L696} 38 God makes choice of martyrs through his providence. This hearkens back to chapter 4 where offering oneself for martyrdom, as Quintus the Phrygian did, was not noble. Only God chooses who will be martyred.

{L697} 39 pais ("child") plays an important role in Polycarp's prayer in chapter 14. See also chapter six of my introductory essays for further discussion.

Chapter 21

{L698} (1) The blessed Polycarp gave this witness [40] on the second day of the month of Xanthikos, but among the Romans it is called seven days before the calends of March on the great Sabbath at the eighth hour. [41] He was arrested by Herod during the high priesthood Philip of Tralles while Statius Quadratus was proconsul but, more importantly, while Jesus Christ our Lord rules for ever.

{L699} 40 marturei (gave them witness) or "was martyred."

{L700} 41 I.e. February 23 at 2:00 PM. The author no doubt added this detail to underscore the similarity between Polycarp's martyrdom and the death of Jesus.

Chapter 22 (version one)

{L701} (1) We bid you farewell, brothers, as you live in accord with the message of Jesus Christ in the gospel. To him be the glory with God the Father and the Holy Spirit for the salvation of his holy elect, just as blessed Polycarp gave witness. [42] May it be that we be found to walk in his footsteps in the kingdom of Jesus Christ. (2) Gaius transcribed this story from papers of Irenaeus, a disciple of Polycarp. Gaius lived together with Irenaeus in the same city. I, Socrates, wrote this in Corinth from the copies made by Gaius. Grace be with all! (3) Again, I, Pionius, wrote this down after seeking it out in accord with the revelation that blessed Polycarp showed me, as I will show in what follows. I gathered them together when they were nearly worn out from age, so that the Lord Jesus Christ may gather me too with his elect into his heavenly kingdom. To him be glory with the Father and the Holy Spirit forever and ever. Amen.

{L702} 42 emarturesen ("gave witness) or "was martyred."

Chapter 22 (according to the Moscow manuscript)

{L703} (1) Gaius transcribed this story from the papers of Irenaeus. He lived with Irenaeus in the same city who was a disciple of holy Polycarp. (2) This Irenaeus was in Rome teaching many at the time of the martyrdom of bishop Polycarp. His many writings -- both beautiful and correct -- are still in circulation. In these he mentions Polycarp since he had been his pupil. He competently refuted every heresy and handed on the ecclesiastical and universal rule [of faith] that he had received from the Saint. (3) He [Irenaeus] told this story. When Marcion, from whom the Marcionites are named, once met Polycarp, he said to him, "You recognize us, Polycarp!" Then Polycarp responded, "I do recognize you! I recognize you as the firstborn of Satan!" [43] (4) And this was told in the writings of Irenaeus. On the day and the hour when Polycarp was martyred in Smyrna, Irenaeus heard a sound in the city of Rome like a trumpet blowing saying, "Polycarp has been martyred." (5) As has been said, Gaius transcribed this story from the writings of Irenaeus and Isocrates took it from the writings of Gaius in Corinth. And I, Pionius, taking it from the writings of Isocrates according to the revelation given me by Polycarp, sought them out and gathered them from writings that were nearly worn out from age so that the Lord Jesus may also gather me with his elect into the heavenly kingdom. To whom be glory with the Father, and the Son, and the Holy Spirit forever and ever. Amen.

{L704} 43 The Greek verb epiginosko has the same range of meaning as the English word "recognize." Recognize can mean "notice by remembering" or "give approval." Polycarp is drawing on this double meaning to rebuke Marcion.

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