The full title given this letter is "The Encyclical Epistle of the Church at Smyrna Concerning the Martyrdom of the Holy Polycarp." 

This letter came from the Church in Smyrna to the Church in Philomelium written to give an account of the martyrdom of Polycarp.  The church sent the original by a gentleman named Marcus and requested that, once those in Philomelium had read the account, they would send it on to churches at further distances from them that they might be encouraged as well.   Copies were made of the letter and circulated among believers.  The particular copy that we now have was written down by Pionius who had copied it from a copy made by Caius who had copied from a copy owned by Irenaeus who was a disciple of Polycarp.  

It is the earliest of the martyrdom accounts emerging from the early church and most date it as being from the middle of the second century. 

There are several things in it that stand out:

1)  The writers indicate that there were 11 martyrs in Smyrna before Polycarp's execution.  They believed each of these to have taken place according to God's will because, after all, He has authority over all things.  This is stated at the beginning of the letter but is driven home near the end when they state "He was taken by Herod, Philip the Trallian being high priest, Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom by glory, honor, majesty, and an everlasting throne, from generation to generation.  Amen."  Such a stance is clearly put forth in Scripture but is yet a rare stance among Christians.  In a recent conversation it was not only the non-believers who recoiled at the idea that God could be, not just the permitter, but the author of suffering.  Many voices warn that persecution of the church is coming to the United States.  Unless we get this settled in our minds and hearts, we will not be able to stand in the midst of such trials.   

2)  The church saw martyrs as worthy of honor and their martyrdoms as being "consistent with the Gospel of Christ."  The martyrs were loved by the church because they demonstrated their "extraordinary affection towards their own King and Master" and the writers of this account declare that they desired to be made "companions and fellow disciples" with them.  That being the case, the authors make clear that they do not commend others who sought martyrdom out when they could have, otherwise, avoided it "seeing the Gospel does not teach so to do."  This is a good word to those today who seek out persecution thinking it to be a badge of honor.  To paraphrase Martyn Lloyd-Jones, Jesus said "blessed are those who are persecuted for righteousness sake" not "blessed are those who are persecuted for being a knuckle-head."  The early church did not shrink back from persecution but they also didn't poke the proverbial tiger in the eye in an effort to bring persecution about and they didn't run headlong in the flames in an effort to earn God's good pleasure.  

3)  The writers insisted that while they honored and loved the martyrs, this honor and love for them was in no way to be compared to the love and honor due Christ.  He alone was worthy of worship and adoration. 

4)  While having just given an account of a martyrdom and declaring their desire to be made companions of those such as he, the writers close their letter with "We wish you, brethren, all happiness, while you walk according to the Gospel of Jesus Christ..." It was not expected that this letter announcing yet another death would bring about anxiety or, worse yet, despondency.  Instead, the expectation the wish and expectation is joy among God's people.  Indeed, it is truly striking to modern ears that there is no mention of an expectation being placed upon the church of grieving for the martyrs.  In contrast, most discussions today regarding martyrdoms treat it as a given that grieving is one of the first responses of the church.  Not grieving without hope, but grieving nonetheless.  One can't help but wonder how much our unfamiliarity with persecution plays into this response.  It is a common thing to find that joy, hope, and pride trump sorrow even in today's world when it comes to the families and churches of those who face martyrdom.  Which of the two reactions best echoes the Scriptures?  Certainly we are called to "grieve with those who grieve" but that expectation is not mentioned in the context of martyrdoms. 

5)  In a similar vein, there is no call for justice.  It would have been easy, and maybe expected, for their to be mention of the martyrs gathered before the throne calling for justice.  No such thing appears in this letter however.  This does not mean that this thought was running in the background of their thinking but it does imply that their focus was elsewhere- perhaps the salvation of their persecutors rather than their demise?    

6)  The letter contains details which have been dismissed as rhetorical flourishes.  This includes a the voice from heaven, his body not being burned by the fire but, rather, emitting the scent of baking bread, the fire forming an arch around Polycarp's head, and his blood putting out the fire (not to mention a dove flying out of his side- but that one is open to differing translations of the original text so I don't include it here).  While my knee-jerk response is to join in their skepticism a couple of things give me pause:  1) these accounts were recounted by several witnesses; 2) the authors of the letter found them to be credible; 3) Pionius, in copying and passing on the letter to the church did not shy away from these accounts but presumably, likewise, found them credible; 4) Polycarp would have not been the first to have been put in fire for refusing to worship a heathen leader and found to have been impervious to that fire.    

According to the account, he was martyred on either the 25th of March or the 25th of April (historians are divided on their interpretation of the chronology laid out by the authors) on the Sabbath before Passover at either 8 AM or 2 PM.  

While there were other martyrs, the writers claim that Polycarp's martyrdom deserved a special accounting because his name had come to be recognized and spoken of even among the heathen.   His martyrdom was worthy of imitation as it was consistent with "the Gospel of Christ."

The brutality that Christians faced included scourges which laid open "the frame of their bodies, even to the very inward veins and arteries," being given over to the attacks of wild beasts, being stretched out upon beds of spikes, fire, and "various other kinds of torments."  What amazed those who looked on was the calmness of those who endured such tortures.  Their composure led the church to conclude that there was no explanation other than the fact that the Lord stood with them in their moment of need and communed with them.  Being in the presence of His grace, the torments seemed as nothing to them.

The story of Polycarp can be summarized as follows:

Polycarp had heard that the authorities were seeking him out and was willing to wait at his home for their arrival.  However, out of his love for those who loved him, he took their advice and departed to a hom in the countryside where he stayed with friends.  Three days before his capture, he had a vision that the pillow he laid his head upon was on fire and told those whom he stayed with that "I must be burned alive."  When his pursuers finally discovered the home in which he was hiding, he revealed himself to them and requested an hour to spend in prayer while a meal would be prepared for his captors.  After an hour in prayer, they placed him on a donkey and took him into the city.   

The judge of the city met the procession in his chariot and bid Polycarp join him. Once in the chariot, the judge asked Polycarp to consider declaring Caesar "Lord" and joining in the sacrificial ceremonies so that his life might be spared.  Polycarp refused to consider such a thing and the judge responded by throwing him out of his chariot with such force that Polycarp's leg became dislocated.  Polycarp was then led to the stadium. Witnesses claim that, while Polycarp was entering the stadium, a voice from heaven cried out "Be strong and show theyself a man, O Polycarp!"

He was brought before the proconsul who bid him to deny Christ, "swear by the fortune of Caesar, repent, and say 'Away with the Athiests'" (a term used for Christians because of their refusal to engage in the religious practices of the Romans).  Polycarp responded by waving his hands towards the stadium crowd which had gathered to witness his martydrom and decalred "Away with the athiests."  The proconsul pressed upon him to "Swear, and I will set thee at liberty, reproach Christ."  Polycar responded "Eighty and six years have I served Him, and He never did me any injury, how then can I blaspheme my King and my Savior?" 

Polycarp then declared boldy that he was a Christian and that if the proconsul ever wanted to learn the doctrines of Christianity he would be willing to teach him.  The proconsul replied that Polycarp should pursuade the people.  Polycarp explained that, while he was willing to share these with the proconsul, it was because he was instructed in God's Word to give honor to the powers and authorities ordained by God.  The people in the stands, however, were not worthy of hearing an account by him.   

The proconsul threatened Polycarp with wild animals and Polycarp charged him to call them forward.  The proconsul then said that he would burn Polycarp by fire.  Polycarp responded:  "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly.  Buy why tarriest thou?  Bring forth what thou wilt."

The wood was prepared and, when the guards were about to afix him to a post with nails in the midst of the pile, Polycarp requested "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile."  Polycarp lifted his voice up to heaven in prayer thanking God that he was counted worthy to be counted among the martyrs and that his body would be received as an acceptable sacrifice.  Polycarp actually died by being stabbed by a guard when it seemed apparent that he would not burn.  

After his death, his executors expressed concern that, if the Christians were to retrieve Polycarp's body, they would move on from worshipping Christ and would begin to worship Polycarp.  In response, a centurion burned Polycarps body.   The writers respond that their concern came "at the suggestion and urgent pursuasion of the Jews, who also watched us as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners) nor to worship any other.  For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples  and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow-disciples!"  

The Christians recovered Polycarp's bones and deposited them "in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps."