“Eighty-six years I have served Christ, and he never did me any wrong. How can I blaspheme my king who saved me?”
This is considered one of the most important confessions in the history of Christendom. It was spoken by Polycarp as his last opportunity to recant before being executed as a subservient of the state. Though thousands of Christians met a similar fate and must be duly recognized for their steadfastness, Polycarp, because of his position in the church and his chronological age at the time of his death, has decorously received special recognition.
His family converted to Christianity when he was a young child. John the Apostle personally taught Polycarp the teachings of Jesus. Through his relationship with the evangelist, he had the opportunity to converse with many individuals, other apostles and commoners alike, who personally knew Jesus. Upon the death of the twelve apostles and Paul, the church looked to Polycarp and other individuals who knew the gospel writers personally as undisputed authorities for the interpretation of their writings. As bishop of Smyrna (now Izmir in Turkey), he forthrightly condemned the heresies of Gnosticism and Marcionism.
Thundering upon the church was The Fourth Persecution under Marcus Aurelius Antoninus in AD 162. The days leading to Polycarp’s death are significant less for the drama, more for the universal application of human behavior in times of personal travesty.
Germanicus, a Christian, was brought into the arena to be slaughtered by wild beasts. To demonstrate the courage of his convictions he actually grabbed an animal by the tail and dragged it towards him. A sign of undeniable conviction of a willingness to die for the Lord.
Inspired by this act of heroics, Quintus, a follower of The Way, rose from the stand, proclaimed his continuing loyalty to Christ, and voluntarily leaped into the ring to secure a similar fate. When the first lion approached, overcome with fear, he recanted, pledging his undying allegiance to Caesar. I would caution passing judgment on Quintus until our own exuberance is put to the reality of such a harsh test. The crowd, far more interested in satisfying bloodlust than political ideology cried, “Away with this atheist, let a search be made for Polycarp.”
Upon learning this, Polycarp withdrew from the city and took refuge in a farmhouse. That night as he slept, he went into a trance and saw his pillow burning with fire. Upon awakening he said to those who accompanied him, “It must needs be that I shall be burned alive.” With the authorities approaching, he retreated to another farm house. The Romans, torturing two slave boys, learned of his new location. Arriving at dinner time to make the arrest, Polycarp asked for an hour of prayer and requested that the soldiers be given a meal.
On the way to the arena, he was seated in the carriage between Herod, the captain of the police, and his father, Nicetes. They tried to convince Polycarp that remaining steadfast in his convictions was a silly and inane gesture, “Why, what harm is there in saying Caesar is Lord, and offering incense.” Refusing, he was pushed out of the moving carriage, forced to walk to the stadium.
When he entered the stadium, a voice was heard by all. Whether it came from a spectator or from heaven is still in dispute, but what can be attested are the words, “Be strong, Polycarp, and play the man.” One last time he was afforded the chance to offer incense to Caesar, resulting in his now and well-known chosen words of his conviction. “Eighty-six years I have served Christ, and he never did me any wrong. How can I blaspheme my king who saved me?”
There was a cry to bring forth the beasts, but the procurator stated the games had been closed for the day; instead, Polycarp would be burned at the stake. The specters hurried from their seats to gather the needed firewood.
It was customary to nail the victim to the stake so as not to move. Polycarp assured them he would stand as immovable on platform as he was in his faith, thus only his hands were tied behind the pole. The fire was ignited, but the wind formed a vault about the body, failing to burn the flesh directly. It was ordered that the executioner would spear the body and doing this caused so much blood poured forth as to extinguish the flames. All marveled that there should be such a difference between the blood of an unbeliever and the elect.
Personal suffering is a part of Christian service. Though most of us will be spared the agony of martyrdom, we must realize that suffering can be manifested in many forms. The suffering that is often alluded to in the scriptures takes the form of sacrificial service. This then broadens the concept of martyrdom to the dedication of time and surrendering personal agendas, engaging in ministry with individuals both as planned invitations as well as in the happenstance of circumstances.
We have often heard the title assigned to Jesus as the “Suffering Servant,” though this is correct it is incorporated in the actual title, “Servant of God.” Cautiously, the two can be used interchangeably. It is a title that Jesus outspokenly accepted for himself. He made no pretense that his Galilean pilgrimage must be interpreted in the pretense that he was the Servant of God, unlike anyone prior and none who would follow.
In the Old Testament “Servant of God” is the greatest and proudest title that can be ascribed to any man. Those so esteemed include: Abraham, Moses, Caleb, Joshua, David, Elijah, Isaiah. The term was also used collectively, for the entire nation of Israel was a servant unto the Lord.
The etymology of the word is quite interesting. It comes from the Latin word familia, which means “family” or “household.” From this we derive famulus, which means “servant.” Specifically, it is a servant within the household. This corresponded to the fact that the man was the master and the wife and children were servants unto the man. As the word evolved it was replaced with servare, which means to “keep” and “protect.” “Servant” in the English usage as translated from the Greek references an individual who is willing to “keep” and “protect” others, with the expectation that it may entail personal sacrifice, even death.
There are multiple scriptural passages recorded in the Old Testament that use the term Servant of God. It would be interesting to explore each, but the most poignant in reference to Jesus are the four Servant Songs in Isaiah. We need not think that Isaiah was alluding to the flesh and blood Jesus of Nazareth who was to be born in a certain place and at a certain time in history when he composed these verses. A man with a vision is always saying more than he knows; he is always saying things in a temporary situation of history which in due time will be revealed with full significance.
Isaiah may well have been thinking of the sufferings of the nation of Israel, as the nation is known to be the Servant of God; yet, inevitably his picture pointed forward to and found its consummation in Jesus of Nazareth, in whom the picture was perfectly fulfilled and embodied. There is no doubt that the early church thought of Jesus in terms of the Suffering Servant. Jesus, by his open admissions, accepted this role in God’s scheme for humanity.
The first song is Isaiah 42:1-4. It is the annunciation of one elected by God for a special task, the diffusion of true religion throughout the entire world. Coupled with gentleness and tenderness there is in him fixity of purpose and strength of character in which he will never be discouraged and will never own defeat.
The second song is Isaiah 49:1-6. He sees his task is to bring his own nation of Israel back to God; yet, he comprehends that he is also a light to all nations and in so doing proclaims God’s salivation to all people. He has toiled and labored thus far apparently for naught, still he affirms his unshakable faith and obedience in God.
The third song is Isaiah 50: 4-9. The servant has been insulted, injured, and cruelly humiliated. He still sallies forth with the conviction that God is with him and nothing that man can do will break him. In the end he will be vindicated and his adversaries will vanish away.
The fourth song is Isaiah 52:13 – 53:12. The servant is isolated, alone, despised, rejected, and loathed by all people. It is obvious that the end of his fate will be execution. Following his death is a transformation for slowly people are drawn to his suffering. In silent obedience there is a change in their countenance, as they comprehend the meaning of sacrificial love. They now begin to see, in this martyr, a sin-offering for humanity.
These songs, with the teachings of Jesus entrenched between the Incarnation and Crucifixion, underscored that Jesus was a suffering Servant of God. Paul, reflective of all the New Testament authors, could write of Jesus as the Servant: “For our sake God made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (II Cor 5:21)
In Jesus, as the Servant of God, the history and destiny of the nation of Israel found its completion and consummation. It was in the Suffering Servant that converts to the Christian faith realized salvation. It was in the suffering Servant of God that the Creator was vindicated and restored the fallen order of creation.
George Whitefield is one of the most recognized evangelists in American history. He was born in England but during his lifetime made seven cross-Atlantic trips. He had a powerful voice that could be heard by crowds that exceeded 20,000. Benjamin Franklin himself calculated this figure at a revival in Philadelphia. He was also a great humanitarian, establishing orphanages and raising money for their upkeep. The first home he established, Bethesda Orphanage in Georgia, still cares for the souls of youth this day. Whitefield and John Wesley were close friends. This is especially remarkable due to their opposing theological positions, with Whitefield a Calvinist who strongly adhered to the doctrine of predestination, and Wesley an Armenian who strongly adhered to the doctrine of free will. Notwithstanding, it was Wesley who Whitefield requested to preach his funeral service.
At the Chapel in Tottenham-Court Road on Sunday, November 18, 1770, John Wesley delivered a eulogy for his good friend. There is a line in the sermon that all of us would like to have spoken regarding our service to the Lord, “Is there not a point of still greater importance than this, namely, to drink into his spirit? – herein to be a follower of him, even as he was of Christ?”
Wesley composed a hymn to be sung at the conclusion of the service to commentate his friend, challenging all to be servants of God. Titled Servant of God, Well Done! and it reads:
Servant of God, well done!
Thy glorious warfare’s past;
The battle’s fought, the race is won,
And thou art crowned at last.
Of all thy heart’s desire
Triumphantly possessed;
Lodged by the ministerial choir
In thy Redeemer’s breast.
In condescending love,
Thy ceaseless prayer He heard;
And bade thee suddenly remove
To thy complete reward.
Ready to bring the peace,
Thy beauteous feet were shod,
When mercy signed thy soul’s release,
And caught thee up to God.
With saints enthroned on high,
Thou dost thy Lord proclaim,
And still to God salvation cry,
Salvation to the Lamb!
O happy, happy soul!
In ecstasies of praise,
Long as eternal ages roll,
Thou seest Thy Savior’s face.
Redeemed from earth and pain,
Ah! when shall we ascend,
And all in Jesus’ presence reign
With our translated friend?
Come, Lord, and quickly come!
And, when in Thee complete,
Receive Thy longing servants home,
To triumph at Thy feet.