Thanks for Services Rendered
2 May all things, therefore, be yours in abundance in grace, for you are worthy. You refreshed me in every respect, and Jesus Christ will refresh you. In my absence and in my presence you loved me. God is your reward; if you endure everything for his sake, you will reach him.
10 You did well to welcome Philo and Rhaius Agathopus, who followed me for God’s sake, as deacons of God. They too give thanks to the Lord on your behalf because you refreshed them in every way. You will certainly not lose any of this! 2 May my spirit be a ransom on your behalf, and my chains as well, which you did not despise, nor were you ashamed of them. Nor will the perfect hope, Jesus Christ, be ashamed of you.
10.1 Rhaius An editor’s emendation; some ancient authorities read Rheus, others Gaius. Cf. Phld. 11.1. • deacons Or ministers or servants. • of God Some ancient authorities read of Christ God. 10.2 hope Some ancient authorities read faith.
Details about Antioch
11 Your prayer reached the church at Antioch in Syria; having come from there bound in the most God-pleasing chains I greet everyone, even though I am not worthy to be from there, for I am the very least of them. Nevertheless in accordance with the divine will I was judged worthy, not because of the witness of my own conscience, but by the grace of God, which I pray may be given to me in perfection, so that by your prayer I may reach God. 2 Therefore, in order that your work may become perfect both on earth and in heaven, it is appropriate that your church appoint, for the honor of God, a godly ambassador to go to Syria to congratulate them, because they are at peace and have regained their proper stature and their corporate life has been restored to its proper state.
3 It seemed to me, therefore, to be a deed worthy of God for you to send one of your own people with a letter, so that he might join in glorifying the tranquility that by God’s will has come to them, and because they have now reached, thanks to your prayers, a safe harbor. Inasmuch as you are perfect, let your intentions also be perfect, for if you want to do well, God is ready to help you.
11.3 deed . . . God Some ancient authorities read worthy deed. • let . . . be Or aim at what is. • perfect Cf. Phil. 3:15.
Personal Greetings and Parting Requests
12 The love of the brothers and sisters in Troas greets you. I am writing you from there through Burrhus, whom you, together with your Ephesian brothers and sisters, sent with me. He has refreshed me in every respect. Would that all were imitators of him, for he is a model of service to God. Grace will reward him in every respect. 2 I greet the bishop, so worthy of God, and the godly council of presbyters, and my fellow servants, the deacons, and all of you, individually and collectively, in the name of Jesus Christ and in his flesh and blood, his suffering and resurrection (which was both physical and spiritual), in unity with God and with you. Grace, mercy, peace, patience to you always.
12.1 brothers and sisters Gk adelphoi (twice).
13 I greet the households of my brothers with their wives and children, and the virgins who are called widows. I bid you farewell in the power of the Father. Philo, who is with me, greets you. 2 I greet the household of Gavia, and pray that she may be firmly grounded in faith and love both physically and spiritually. I greet Alce, a name very dear to me, and the incomparable Daphnus, and Eutecnus and everyone else individually. Farewell in the grace of God.
13.1 Father Some ancient authorities read Spirit. 13.2 Gavia Some ancient authorities read Tavia.
THE LETTER OF IGNATIUS TO POLYCARP
Salutation
Ignatius the Image-bearer to Polycarp, bishop of the church of the Smyrnaeans, or rather who has God the Father and the Lord Jesus Christ as his bishop: heartiest greetings.
1 So approving am I of your godly mind, which is grounded, as it were, upon an unmovable rock, that my praise exceeds all bounds, inasmuch as I was judged worthy of seeing your blameless face. May it bring me joy in God.
General Instructions for a Bishop
2 I urge you, by the grace with which you are clothed, to press on in your race and to exhort all people, so that they may be saved. Do justice to your office with constant care for both physical and spiritual concerns. Focus on unity, for there is nothing better. Bear with all people, even as the Lord bears with you; endure all in love, just as you now do. 3 Devote yourself to unceasing prayers; ask for greater understanding than you have. Keep alert with an unresting spirit. Speak to the people individually, in accordance with God’s example. Bear the diseases of all, as a perfect athlete. Where there is more work, there is much gain.
2 If you love good disciples, it is no credit to you; rather with gentleness bring the more troublesome ones into submission. Not every wound is healed by the same treatment; relieve inflammations with cold compresses. 2 Be as shrewd as a snake in all circumstances, yet always innocent as a dove. You are both physical and spiritual in nature for this reason, so that you may treat gently whatever appears before you; but ask, in order that the unseen things may be revealed to you, so that you may be lacking in nothing and abound in every spiritual gift. 3 The time needs you (as pilots need winds and as a storm-tossed sailor needs a harbor) in order to reach God. Be sober, as God’s athlete; the prize is incorruptibility and eternal life, about which you are already convinced. May I be a ransom on your behalf in every respect, and my chains as well, which you loved.
Salutation the Image-bearer See note at Ign. Eph. Salutation. • the Lord One ancient authority omits. 1.2 Bear with all . . . all in love Cf. Eph. 4:2. 1.3 in . . . example Or in a godly agreement of convictions. 2.2 Be . . . dove Matt. 10:16.
Dealing with Teachers of Error
3 Do not let those who appear to be trustworthy yet who teach strange doctrines baffle you. Stand firm, like an anvil being struck with a hammer. It is the mark of a great athlete to be bruised, yet still conquer. But especially we must, for God’s sake, patiently bear all things, so that he may also bear with us. 2 Be more diligent than you are. Understand the times. Wait expectantly for the one who is above time: the Eternal, the Invisible, who for our sake became visible; the Intangible, the Unsuffering, who for our sake suffered, who for our sake endured in every way.
Protecting the Weak
4 Do not let the widows be neglected. After the Lord, you be their guardian. Let nothing be done without your consent, nor do anything yourself without God’s consent, as indeed you do not. Stand firm. 2 Let meetings be held more frequently; seek out everyone by name. 3 Do not treat slaves, whether male or female, contemptuously, but neither let them become conceited; instead, let them serve all the more faithfully to the glory of God, so that they may obtain from God a better freedom. They should not have a strong desire to be set free at the church’s expense, lest they be found to be slaves of lust.
4.1 God’s consent Some ancient authorities read God.
Duties of the Married
5 Flee from wicked practices; better yet, preach a sermon about them. Tell my sisters to love the Lord and to be content with their husbands physically and spiritually. In the same way command my brothers in the name of Jesus Christ to love their wives as the Lord loves the church. 2 If anyone is able to remain chaste to the honor of the flesh of the Lord, let him so remain without boasting. If he boasts, he is lost; and if it becomes known to anyone other than the bishop, he is ruined. And it is proper for men and women who marry to be united with the consent of the bishop, so that the marriage may be in accordance with the Lord and not due to lustful passions. Let all things be done for the honor of God.
5.1 love . . . church Cf. Eph. 5:25, 29.
Obedience to the Bishop; Harmonious Work
6 Pay attention to the bishop, in order that God may pay attention to you. I am a ransom on behalf of those who are obedient to the bishop, presbyters, and deacons; may it be granted to me to have a place among them in the presence of God! Train together with one another: compete together, run together, suffer together, rest together, get up together, as God’s managers, assistants, and servants. 2 P
lease the one whom you serve as soldiers, from whom you receive your wages. Let none of you be found a deserter. Let your baptism serve as a shield, faith as a helmet, love as a spear, endurance as armor. Let your deeds be your deposits, in order that you may eventually receive the savings that are due you. Be patient, therefore, and gentle with one another, as God is with you. May I always have joy in you.
Request for a Delegate to Antioch
7 Since (as I have been informed) the church at Antioch in Syria is at peace through your prayer, I too have become more encouraged in a God-given freedom from anxiety—provided, of course, that through suffering I reach God, so that I may prove to be a disciple by means of your prayer. 2 It is certainly appropriate, Polycarp (how blessed by God you are!), to convene a council that will be most pleasing to God and to appoint someone whom you consider to be especially dear and resolute, who is qualified to be called God’s courier; commission him to go to Syria, so that he may glorify your resolute love, to the glory of God. 3 As a Christian one has no authority over oneself but instead is devoted to God. This is God’s work, and will be yours, when you complete it. For by grace I trust that you are ready for a good work in the service of God. Knowing your intense desire for the truth, I have exhorted you only briefly.
6.1 in the presence of Some ancient authorities read in. 6.2 Please the one . . . as soldiers Cf. 2 Tim. 2:4. • receive your wages One ancient authority reads will receive your wages. • Let your baptism . . . as armor Cf. Eph. 6:11–17. • deposits . . . savings The military metaphors of the preceding three sentences are continued. When soldiers were granted gifts of money, only half the sum due was paid out to them, the balance being credited to their account. These deposits became the savings due if and when an honorable discharge was received. 7.1 a disciple . . . prayer Some ancient authorities read your disciple in the resurrection. 7.2 you You and your are plural throughout chapter 7.
Personal Greetings and Parting Requests
8 Since I have not been able to write to all the churches because I am sailing at once from Troas to Neapolis, as the divine will commands, you must write, as one possessing the mind of God, to the churches on this side, so that they too may do likewise. Those who can should send messengers, the rest letters through the people you are sending, so that you may be glorified by an eternal deed—for you are worthy of such a thing.
2 I greet everyone by name, including the widow of Epitropus together with the whole household belonging to her and the children. I greet Attalus, my dear friend. I greet the one who is about to be commissioned to go to Syria. Grace will be with him always, and with Polycarp, who sends him. 3 I bid you farewell always in our God Jesus Christ; may you remain in him, in the unity and care of God. I greet Alce, a name very dear to me. Farewell in the Lord.
8.1 Since Some ancient authorities read Therefore since. • you must write You is singular. • on this side I.e., of Antioch in Syria. Ignatius has in mind the churches between Smyrna and Antioch: Ephesus, Magnesia, and Tralles. He himself had been able to communicate with Philadelphia about sending a delegation to Antioch. • sent by you You is singular. • that you may be You is plural. • you are worthy You is singular. 8.3 I bid you You is plural. • may you You is plural.
The Letter of Polycarp to the Philippians
Introduction
By any standard, Polycarp must be reckoned as one of the more notable figures in the early postapostolic church. Already bishop of Smyrna in Asia Minor when his friend and mentor Ignatius of Antioch addressed one of his letters to him (see the introduction to Ignatius), he died a martyr’s death (see The Martyrdom of Polycarp) many years later at age eighty-six (ca. 155–160), having served as bishop for a number of decades. Irenaeus of Lyons (who met Polycarp as a child) and Eusebius of Caesarea both considered him to be a significant link in the chain of orthodox apostolic tradition. His life and ministry spanned the time between the end of the apostolic era and the emergence of catholic Christianity, and he was deeply involved in the central issues and challenges of this critical era: the growing threat of persecution by the state, the emerging Gnostic movement (he is particularly known for his opposition to Marcion, one of the movement’s most charismatic and theologically innovative teachers), the development of the monepiscopal form of ecclesiastical organization, and the formation of the canon of the New Testament.
The Letter
Polycarp’s only surviving document[1] is a letter to the Philippians, written in response to a letter from them (cf. 3.1; 13.1). It reveals, in addition to a direct and unpretentious style and a sensitive pastoral manner, a deep indebtedness to the scriptures (in the form of the Septuagint); specifically, he apparently draws upon Psalms, Proverbs, Isaiah, Jeremiah, Ezekiel, and Tobit.[2] As for early Christian writings, Polycarp seems to be particularly familiar with 1 Peter and 1 Clement and also uses 1 Corinthians and Ephesians. He also probably made use of 1–2 Timothy and 1 John, and perhaps Romans, Galatians, and Philippians.[3] While apparently none of the books that came to be included in the New Testament are cited as “scripture” (the reference to Ephesians in 12.1 being a possible exception), the manner in which Polycarp refers to them indicates that he viewed them as authoritative writings.
The document itself is a complex hortatory letter that (1) combines elements of at least three common letter types (encouragement, advice, and admonition), and (2) employs in portions of the letter a sermonic or homiletic style of discourse, the “word of exhortation.” While its structure owes more to the “word of exhortation” model than to either Hellenistic epistolary conventions or rhetorical theory, awareness of the latter two is nonetheless evident throughout the letter.
Central Concerns
In the letter, Polycarp addresses the Philippians’ request for a discussion of “righteousness” (3.1–10.3) and the problem of Valens, an avaricious presbyter (11.1–4). A major interpretive question is the relationship (or lack thereof) between these two main issues and the extensive exhortation. The shortcomings of purely theological readings (which stressed the antiheretical aspects at the expense of other elements) have been indicated by sociological analysis,[4] which gives due weight to the exhortation but is unable to account adequately for the historical particularities of the situation. Furthermore, recent investigations stressing the thematic unity of the letter have differed regarding the precise delineation of that unity.[5]
A careful analysis of the historical context (which indicates that the antiheretical elements likely reflect the situation in Smyrna, not Philippi, and that Marcion is nowhere in view), of the epistolary and rhetorical features, and of the sociological aspects of the letter converge to suggest that Polycarp’s key goal was to maintain and protect the integrity of the community in terms of both its beliefs and its behaviors. Polycarp believed that wrong behaviors were prima facie evidence of wrong beliefs, and that wrong beliefs inevitably produced wrong behaviors. Further, wrong beliefs and behaviors are characteristic of outsiders, not insiders. Consequently, Valens’s problematic behavior with regard to finances represented a major threat to the Philippian community’s stability (in that it blurred the boundary between insiders and outsiders) and theological self-understanding (in that it led to questions about the meaning of righteousness).
This understanding of the letter makes sense of the way Polycarp stresses so strongly the behavioral aspects of what is usually viewed as a purely “theological” concept, i.e., righteousness. For him, orthopraxy is the other side of the coin of orthodoxy; if the community is behaving properly, it is also likely believing properly. This position may explain the vigor with which he reinforces (what he thinks should be) the community’s sense of behavioral norms and standards throughout the letter.
Integrity, Date, and Authenticity
Determination of the date of Polycarp’s letter is dependent upon the question of its integrity. It has been suggested that the document as we now know it preserves not one but two letters written by the bishop of Smyrna.
The
references to Ignatius (1.1; 9.1) imply that he is already dead, while in 13.2 Polycarp asks for information about his fate. These are usually understood to indicate that while sufficient time has passed since Ignatius’s final departure for Rome for Polycarp to assume that Ignatius has now been martyred, he has not yet received a confirmatory report.[6] Thus the letter is customarily dated within a few weeks (or at most a few months) of the time of Ignatius’s death.
P. N. Harrison, however, attempted to demonstrate that Polycarp’s “letter” is actually two letters: a brief one (chaps. 13–14) that was written shortly after Ignatius left Philippi, and a longer one (chaps. 1–12) written several years later, about 135–137 (the basis for this date being alleged anti-Marcionite elements in the letter, such as 7.1).[7] While initial reaction to Harrison’s thesis was enthusiastic, subsequent investigations have pointed out (1) that the teaching refuted in the letter lacks distinctively Marcionite features and (2) that the remembrances of Ignatius and his companions in 1.1 and 9.1 are far too fresh and vivid to allow for the passage of a decade or more since the event. Most recent discussions, whether rejecting or accepting the possibility of division into two letters,[8] rightly insist on a date for the document(s) very close to the time of Ignatius’s death (on which see the introduction to Ignatius).[9]
Theories that the letter has been forged or significantly altered (and is therefore to some degree inauthentic) arise out of its association with the letters of Ignatius. Polycarp’s letter provides the earliest testimony to the existence of Ignatius’s letters (whose collection Polycarp apparently initiated; cf. Phil. 13.2). Those who argue against the authenticity of Ignatius’s letters typically find it necessary to displace Polycarp’s testimony, usually by arguing that the Ignatian forger also interpolated key details into Polycarp’s letter in order to make the forged letters appear authentic. Discussion of this matter, therefore, properly belongs to a discussion of the authenticity of the Ignatian letters (see the introduction to Ignatius above).
The Apostolic Fathers in English Page 16