Armenia in comments -- Book: Revelation (tRev) Յայտնութիւն
Searched terms: armen
tRev 2:7 He that hath an ear, let him hear ... - This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Mat 11:15; Mar 4:23; Mar 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.
What the Spirit saith unto the churches - Evidently what the Holy Spirit says - for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The "Spirit" may be regarded either as speaking through the Saviour (compare Joh 3:34), or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language used here is of a general character - "He that hath an ear"; that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large.
To him that overcometh - Greek, "To him that gains the victory, or is a conqueror" - τῷ νικῶντι tō nikōnti. This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:
(a) over his own easily-besetting sins;
(b) over the world and its temptations;
(c) over prevalent error;
(d) over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken.
Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end.
Will I give to eat of the tree of life - As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures - represented by being permitted to partake of its fruits. The phrase "the tree of life" refers undoubtedly to the language used respecting the Garden of Eden, Gen 2:9; Gen 3:22 - where the "tree of life" is spoken of as what was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life - or a tree that was set before man in connection with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now - it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant as an act of obedience or disobedience in partaking of the fruit of a designated tree.
Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these - the tree of life - he might have partaken before the fall, and lived forever. One was forbidden on pain of death. When the law forbidding that was violated, it was I still possible that he might partake of the other; but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the cherubim. The reference in the passage before us is to the celestial paradise - to heaven - spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare the notes on Rev 22:2.
Which is in the midst of the paradise of God - Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy forever. The word "paradise" is of Oriental derivation, and is found in several of the Eastern languages. In the Sanskrit the word "paradesha" and "paradisha" is used to denote a land elevated and cultivated; in the Armenian the word "pardes" denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form פרדס pardēc, and Greek παράδεισος paradeisos, it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Neh 2:8. Compare Ecc 2:5; Ca. Ecc 4:13; Xen. Cyro. i. 3, 14 (Robinson's Lexicon). Here it is used to denote heaven - a world compared in beauty with a richly cultivated park or garden. Compare Co2 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there, imparting immortal life, and to rest in an abode suited up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered - for man may now live forever in a far higher and more blessed state than his would have been in Eden.
The Epistle to the Church at Smyrna
The contents of the epistle to the church at Smyrna are these:
(1) A statement, as in the address to the church at Ephesus, of some of the attributes of the Saviour, Rev 2:8. The attributes here referred to are, that he was "the first and the last," that "he had been dead, but was alive" - attributes suited to impress the mind deeply with reverence for him who addressed them, and to comfort them in the trials which they endured.
(2) a statement Rev 2:9, as in the former epistle, that he well knew their works and all that pertained to them - their tribulation, their poverty, and the opposition which they met with from wicked people.
(3) an exhortation not to be afraid of any of those things that were to come upon them, for, although they were to be persecuted, and some of them were to be imprisoned, yet, if they were faithful, they should have a crown of life, Rev 2:10.
(4) a command to hear what the Spirit said to the churches, as containing matter of interest to all persons, with an assurance that any who would "overcome" in these trials would not be hurt by the second death, Rev 2:11. The language addressed to the church of Smyrna is throughout that of commiseration and comfort. There is no intimation that the Saviour disapproved of what they had done; there is no threat that he would remove the candle-stick out of its place. Smyrna was a celebrated commercial town of Ionia (Ptolem. v. 2), situated near the bottom of that gulf of the Aegean Sea which received its name from it (Mela, Rev 1:17, Rev 1:3), at the mouth of the small river Meles, 320 stadia, or about forty miles north of Ephesus (Strabo, 15, p. 632). It was a very ancient city; but having been destroyed by the Lydians, it lay waste four hundred years to the time of Alexander the Great, or, according to Strabo, to that of Antigonus. It was rebuilt at the distance of twenty stadia from the ancient city, and in the time of the first Roman emperor it was one of the most flourishing cities of Asia. It was destroyed by an earthquake, 177 a.d., but the emperor Marcus Aurelius caused it to be rebuilt with more than its former splendor.
It afterward, however, suffered greatly from earthquakes and conflagrations, and has declined from these causes, though, from its commercial advantages, it has always been a city of importance as the central emporium of the Levantine trade, and its relative rank among the cities of Asia Minor is probably greater than it formerly bore. The engraving in this vol. will give a representation of Smyrna. The Turks now call it Izmir. It is better built than Constantinople, and its population is computed at about 130,000, of which the Franks compose a greater proportion than in any other town in Turkey, and they are generally in good circumstances. Next to the Turks, the Greeks form the most numerous portion of the inhabitants, and they have a bishop and two churches. The unusually large portion of Christians in the city renders it especially unclean in the eyes of strict Moslems, and they call it Giaour Izmir, or the Infidel Smyrna. There are in it about 20,000 Greeks, 8,000 Armenians, 1,000 Europeans, and 9,000 Jews. It is now the seat of important missionary operations in the East, and much has been done there to spread the gospel in modern times.
Its history during the long tract of time since John wrote is not indeed minutely known, but there is no reason to suppose that the light of Christianity there has ever been wholly extinct. Polycarp suffered martyrdom there, and the place where he is supposed to have died is still shown. The Christians of Smyrna hold his memory in great veneration, and go annually on a visit to his supposed tomb, which is at a short distance from the place of his martyrdom. See the article "Smyrna" in Kitto's Cyclopedia, and the authorities referred to there. Revelation 2:8 tRev 2:11 He that hath an ear ... - See the notes on Rev 2:7.
He that overcometh - See the notes on Rev 2:7. The particular promise here is made to him that should "overcome"; that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.
Shall not be hurt of the second death - By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but:
(a) because death is the most fearful thing of which we have any knowledge, and
(b) because there is a striking similarity, in many respects, between death and future punishment.
Death cuts off from life - and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes forever; death is attended with terrors and alarms - the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book Rev 20:6, Rev 20:14; Rev 21:8, but does not occur elsewhere in the New Testament. The words "death" and "to die," however, are not infrequently used to denote the future punishment of the wicked.
The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awakening in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting Co1 15:55-57, with calmness and peace?
The Epistle to the Church at Pergamos
The contents of the epistle Rev 2:12-17 are as follows:
(1) A reference, as is usual in these epistles, to some attribute of Him who addressed them, suited to inspire respect, and adapted to a state of things existing in the church, Rev 2:12. That to which the Saviour here directs their attention is, that he has "the sharp sword with two edges" - implying Rev 2:16 that he had the power of punishing.
(2) a statement, in the usual form, that he was thoroughly acquainted with the state of the church; that he saw all their difficulties; all that there was to commend, and all that there was to reprove, Rev 2:13.
(3) a commendation to the church for its fidelity, especially in a time of severe persecution, when one of her faithful friends was slain, Rev 2:13.
(4) A reproof of the church for tolerating some who held false and pernicious doctrines - doctrines such as were taught by Balaam, and the doctrines of the Nicolaitanes, Rev 2:14-15.
(5) a solemn threat that, unless they repented, he would come against them, and inflict summary punishment on them, Rev 2:16.
(6) the usual call upon all to hear what the Spirit says to the churches, and a promise to those who should overcome, Rev 2:17.
Pergamos was a city in the southern part of Mysia, the capital of a kingdom of that name, and afterward of the Roman province of Asia Propria. It was on the bank of the river Caicus, which is formed by the union of two branches meeting thirty or forty miles above its mouth, and watering a valley not exceeded in beauty and fertility by any in the world. The city of Pergamos stood about twenty miles from the sea. It was on the northern bank of the river, at the base and on the declivity of two high and steep mountains. About two centuries before the Christian era, Pergamos became the residence of the celebrated kings of the family of Attals, and a seat of literature and the arts. King Eumenes, the second of the name, greatly beautified the town, and so increased the number of volumes in the library that they amounted to 200,000. This library remained at Pergamos after the kingdom of the Artali had lost its independence, until Antony removed it to Egypt, and presented it to Queen Cleopatra (Pliny, Hist. Nat. 3:2). It is an old tradition, that, as the papyrus plant had not begun to be exported from Egypt (Kitto), or as Ptolemy refused to sell it to Eumenes (Prof. Stuart), sheep and goat skins, prepared for the purpose, were used for manuscripts; and as the art of preparing them was brought to perfection at Pergamos, they, from that circumstance, obtained the name of "pergamena" (περγαμηνή pergamēnē) or "parchment."
The last king of Pergamos bequeathed his treasures to the Romans, who took possession of the kingdom also, and created it into a province by the name of Asia Propria. Under the Romans, it retained that authority over the cities of Asia which it had acquired under the successors of Attalus. The present name of the place is Bergamos, and it is of considerable importance, containing a population of about 14,000, of whom about 3000 are Greeks, 300 Armenians, and the rest Turks. Macfarlane describes the approach to the town as very beautiful: "The approach to this ancient and decayed city was as impressive as well might be. After crossing the Caicus, I saw, looking over three vast tumuli, or sepulchral barrows, similar to those on the plains of Troy, the Turkish city of Pergamos, with its tall minarets, and its taller cypresses, situated on the lower declivities and at the foot of the Acropolis, whose bold gray brow was crowned by the rugged walls of a barbarous castle, the usurper of the site of a magnificent Greek temple. The town consists, for the most part, of small and mean wooden houses, among which appear the remains of early Christian churches. None of these churches have any scriptural or apocalyptic interest connected with them, having been erected several centuries after the ministry of the apostles, and when Christianity was not an humble and despised creed, but the adopted religion of a vast empire.
The pagan temples have fared worse than these Christian churches. The fanes of Jupiter and Diana, of Aesculapius and Venus, are prostrate in the dust; and where they have not been carried away by the Turks, to be cut up into tombstones or to pound into mortar, the Corinthian and Ionic columns, the splendid capitals, the cornices and the pediments, all in the highest ornament, are thrown into unsightly heaps" ("Visit to the Seven Apocalyptic Churches," 1832. Compare "Missionary Herald" for 1839, pp. 228-230). The engraving represents the ruins of one of the ancient churches in Pergamos. Revelation 2:12 tRev 2:17 He that hath an ear ... - notes on Rev 2:7.
To him that overcometh - notes on Rev 2:7.
Will I give to eat of the hidden manna - The true spiritual food; the food that nourishes the soul. The idea is, that the souls of those who "overcame," or who gained the victory in their conflict with sin, and in the persecutions and trials of the world, would be permitted to partake of that spiritual food which is laid up for the people of God, and by which they will be nourished forever. The Hebrews were supported by manna in the desert Exo. 16:16-35; a pot of that manna was laid up in the most holy place, to be preserved as a memorial Exo 16:32-34; it is called "angels' food" Psa 78:25, and "corn of heaven" Psa 78:24; and it would seem to have been emblematical of that spiritual food by which the people of God are to be fed from heaven, in their journey through this world. By the word "hidden," there would seem to be an allusion to what was laid up in the pot before the ark of the testimony, and the blessing which is promised here is that they would be nourished as if they were sustained by that manna thus laid up before the ark: by food from the immediate presence of God. The language thus explained would mean that they who overcome will be nourished through this life as if by that "hidden manna"; that is, that they will be supplied all along through the "wilderness of this world" by that food from the immediate presence of God which their souls require.
As the parallel places in the epistles to the churches, however, refer rather to the heavenly world, and to the rewards which they who are victors shall have there, it seems probable that this has immediate reference to that world also, and that the meaning is, that, as the most holy place was a type of heaven, they will be admitted into the immediate presence of God, and nourished forever by the food of heaven - what the angels have; what the soul will need to sustain it there. Even in this world their souls may be nourished with this "hidden manna"; in heaven it will be their constant food forever.
And will give him a white stone - There has been a great variety of opinion in regard to the meaning of this expression, and almost no two expositors agree. Illustrations of its meaning have been sought from Grecian, Hebrew, and Roman customs, but none of these have removed all difficulty from the expression. The general sense of the language seems plain, even though the allusion on which it is founded is obscure, or even unknown. It is, that the Saviour would give him who overcame a token of his favor which would have some word or name inscribed on it, and which would be of use to him alone, or intelligible to him only: that is, some secret token which would make him sure of the favor of his Redeemer, and which would be unknown to other people. The idea here would find a correspondence in the evidences of his favor granted to the soul of the Christian himself; in the pledge of heaven thus made to him, and which he would understand, but which no one else would understand,
The things, then, which we are to look for in the explanation of the emblem are two - what would thus be a token of his favor, and what would explain the fact that it would be intelligible to no one else. The question is, whether there is any known thing pertaining to ancient customs which would convey those ideas. The word rendered "stone" - ψῆφον psēphon - means, properly, a small stone, as worn smooth by water - a gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring (Robinson's Lexicon). Such a stone was used among the Greeks for various purposes, and the word came to have a signification corresponding to these uses. The following uses are enumerated by Dr. Robinson, Lexicon: the "stones," or "counters" for reckoning; "dice," "lots," used in a kind of magic; a vote, spoken of the black and white stones or pebbles anciently used in voting - that is, the white for approval, and the black for condemning.
In regard to the use of the word here, some have supposed that the reference is to a custom of the Roman emperors, who, in the games and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace dice or tokens inscribed with the words, "Frumentum, vestes," etc.; that is, "Corn, clothing," etc.; and whosoever obtained one of these received from the emperor whatever was marked upon it. Others suppose that allusion is made to the mode of casting lots, in which sometimes dice or tokens were used with names inscribed on them, and the lot fell to him whose name first came out. The "white stone" was a symbol of good fortune and prosperity; and it is a remarkable circumstance that, among the Greeks, persons of distinguished virtue were said to receive a ψῆφον psēphon, "stone," from the gods, that is, as an approving testimonial of their virtue.
See Robinson's Lexicon, and the authorities there referred to; Wetstein, New Testament, in loco, and Stuart, in leto. Prof. Stuart supposes that the allusion is to the fact that Christians are said to be kings and priests to God, and that as the Jewish high priest had a mitre or turban, on the front of which was a plate of gold inscribed "Holiness to the Lord," so they who were kings and priests under the Christian dispensation would have that by which they would be known, but that, instead of a plate of gold, they would have a pellucid stone, on which the name of the Saviour would be engraved as a token of his favor. It is possible, in regard to the explanation of this phrase, that there has been too much effort to find all the circumstances alluded to in some ancient custom. Some well-understood fact or custom may have suggested the general thought, and then the filling up may have been applicable to this case alone. It is quite clear, I think, that none of the customs to which it has been supposed there is reference correspond fully with what is stated here, and that though there may have been a general allusion of that kind, yet something of the particularity in the circumstances may be regarded as unique to this alone. In accordance with this view, perhaps the following points will embody all that need be said:
(1) A white stone was regarded as a token of favor, prosperity, or success everywhere - whether considered as a vote, or as given to a victor, etc. As such, it would denote that the Christian to whom it is said to be given would meet with the favor of the Redeemer, and would have a token of his approval.
(2) the name written on this stone would be designed also as a token or pledge of his favor - as a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a white stone - emblematic of favor and approval - but it would be so marked as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer's favor, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as certain of his favor as if he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure.
(3) this would be to him as if he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name might be so engraved - with characters so small, or in letters so unknown to all others or with marks so unintelligible to others - that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian - the victor over sin - there is given some pledge of the divine favor which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favors shown directly to the soul - the evidence of pardoned sin; joy in the Holy Spirit; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the divine favor, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or attaches no value to it.
And in the stone a new name written - A name indicating a new relation, new hopes and triumphs. Probably the name here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance.
Which no man knoweth, ... - That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relics as the pledge of his Redeemer's love.
The Epistle to the Church at Thyatira
The contents of this epistle Rev 2:18-29 are as follows:
(1) A reference, as is usual in these epistles, to some attribute of the Saviour which demanded their particular attention, or which was especially appropriate to the nature of the message which he was about to send to them, Rev 2:18. The attributes which he fixes on here are, that his eyes are like a flame of fire - as if they would pierce and penetrate to the recesses of the heart; and that his feet are like fine brass - perhaps indicative of majesty as he moved among the churches.
(2) a statement, in the usual form, that he was entirely acquainted with the church, and that therefore the judgment which he was about to pronounce was founded on a thorough knowledge of what the church was; and a general commendation of them for their charity, service, faith, and patience, Rev 2:19.
(3) a severe reproof of the church, notwithstanding, for their tolerating a teacher of dangerous doctrine, whom he calls Jezebel, with the assurance that she and her children should not go unpunished, Rev 2:20-23.
(4) an assurance to all the rest in Thyatira that no other calamity or burden would come upon the church than what was inevitable in delivering it from the dangerous influence of these doctrines, and a solemn charge to them to hold fast all the truth which they had until he should come, Rev 2:24-25.(5) A promise, as usual, to those who should overcome, or who should be victorious, Rev 2:26-29. They would have power over the nations; they would be associated with the Redeemer in ruling them; they would have the morning star.
(6) a call, as usual, on all who had ears to hear, to attend to what the Spirit said to the churches.
Thyatira was a city of Asia Minor, on the northern border of Lydia, and commonly reckoned as belonging to Lydia. It was about twenty-seven miles from Sardis; about a day's journey from Pergamos, and about the same distance from the seacoast. Its modern name is Ak-hissar, or the white castle. According to Pliny, it was known in earlier times by the name of Pelopia (Hist. Nat. v. 29). Strabo (xiii. p. 928) says that it was a Macedonian colony. The Roman road from Pergames to Sardis passed through it. It was noted for the art of dyeing Act 16:14, and Luke's account in the Acts has been confirmed by the discovery of an inscription in honor of Antonius Claudius Alphenus, which concludes with the words οἱ βαφεῖς hoi bafeis - the dyers.
Pliny Fisk, the American missionary, who visited the city, thus describes it: "Thyatira is situated near a small river, a branch of the Caicus, in the center of an extensive plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses are low; many of them made of mud or earth. Excepting the motsellim's palace, there is scarcely a decent house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. We had a letter of introduction to Economo, the bishop's procurator, and a principal man among the Greeks of this town ... He says the Turks have destroyed all remnants of the ancient church; and even the place where it stood is now unknown. At present there are in the town one thousand houses, for which taxes are paid to the government" (Memoir of P. Fisk; Boston, Mass., 1828).
The following description, by Mr. Schneider, missionary of the American Board, will give a correct view of Thyatira, as it existed in 1848: "From Magnesia we proceeded to Thyatira, the site of one of the Apocalyptic churches, now called Ak-hissar. The population consists of about 700 Mussulman houses, 250 Greek houses, and 50 Armenian houses (circa 1850's). The town is located in a plain of considerable size, and is hardly visible on being approached, by reason of the profusion of foliage. The plain itself is bounded on all sides by mountains, and cotton and a kind of reddish root (madder), used for dyeing red, are raised abundantly. I observed that this root is extensively cultivated in all that region, and forms an important article of export to England, where it is used for dyeing purposes. In Act 16:14 we read of Lydia, a seller of purple, of the city of Thyatira. May not this root be the very article with which her purple was colored, which she was selling at Philippi, when the Lord opened her heart to attend to the things spoken by Paul? It seems to me probable. But, if it was so, this art of coloring appears to have been lost, for I could not find that it is now at all practiced in that place or that region.
"The Christian traveler and missionary naturally looks for something interesting in a place where once existed a true church of Christ. But, alas! how sadly is he disappointed! The place presents an appearance in nothing different from other Turkish towns. Everything wears a Mussulman aspect. The houses, streets, dress, occupation, and language of the inhabitants all indicate a predominating Turkish influence. Christianity exists there in name, but it is the bare name. Its spirit has long since fled. The Greeks, especially, seem to be especially superstitious. I visited their church, and found it full of pictures and other marks of degenerate Christianity. A long string of these images, extending from one side of the church to the other, was suspended so low as to permit the worshipper to approach and kiss them; and so frequently had this adoration been bestowed on them, that all appeared soiled from the frequent contact of the lips. Over the entrance of the church I observed a representation of a grave old man, with a silvery beard, surrounded by angels. Suspecting the object designed to be shadowed forth, I inquired of a lad standing by what that figure meant. He instantly replied, 'It is God.' I observed two similar representations of the Deity in the interior of the church. The churchyard is used as a burying-place; but only those whose friends are able to pay for the privilege of entombing their dead can enjoy it. Candles are lighted at the heads of the graves in the night, and incense is often burned. When the process of decay has proceeded so far as to leave nothing but the bones, these are taken up and thrown into a sealed vault, over which a chapel is suited up, in which mass is said over these relics of the dead for the benefit of their souls! A feeling of abhorrence came over me as I stood in the place where such abominations are committed.
"The Armenians are far less superstitious. Comparatively only a few pictures are to be seen in their church, and three or four individuals are more or less enlightened, and in an inquiring state of mind. We had a long interview with one of them, the teacher, and left some books with him. I am not without hopes that a little gospel leaven has been deposited here, the effects of which will appear at some future day" (Miss. Herald, Feb. 1848). The engraving in this volume will give a representation of this city as it now exists. Revelation 2:18
tRev 2:8
And unto the angel of the church in Smyrna write,.... Of the city of Smyrna; see Gill on Rev 1:11. That there was a church of Christ here is not to be doubted, though by whom it was founded is not certain; very likely by the Apostle Paul, who was in those parts, and by whose means all Asia heard the Gospel of Christ, Act 19:10. Some think the present angel or pastor of this church, was Polycarp, the disciple of John. Irenaeus (f), who knew him, says he was appointed bishop of Smyrna by the apostles. Here he suffered martyrdom, and was buried: the large amphitheatre, in which he was put to death, is still to be seen, and his sepulchre is yet preserved in this place (g): a very famous epistle, sent by this church at Smyrna to the churches at Pontus, giving an account of the martyrdom of Polycarp, and others, is extant in Eusebius (h). According to the Apostolical Constitutions (i), the first bishops of Smyrna were Aristo Strataeas and Aristo the second, and Apelles, of whom mention is made in Rom 16:10; and who is reckoned among the seventy disciples; See Gill on Luk 10:1; and is said to be bishop of Smyrna before Polycarp; who succeeded Polycarp, I do not find; but it is said there was a church at Smyrna in the "third" century; and so there was in the beginning of the "fourth", since there was a bishop from hence in the council at Nice: and in the "fifth" century, mention is made of several bishops of this place; as of Cyrus, a native of Constantinople; and Protherius, who, it is thought, succeeded him, and was present in the synod at Chalcedon; and Aethericus, who assisted at three synods in this century, at Constantinople, Ephesus, and Chalcedon: and in the "sixth" century, there was a bishop of Smyrna in the fifth synod held at Rome and Constantinople: and even in the "eighth" century, one Antony, a monk, supplied the place of the bishop of Smyrna in the Nicene synod (k). The Turks have in this place now thirteen mosques, the Jews two synagogues, and of the Christians there are two churches belonging to the Greeks, and one to the Armenians (l). This church, and its pastor, represent the state of the church under the persecutions of the Roman emperors. Smyrna signifies "myrrh", which being bitter of taste, is expressive of the bitter afflictions, and persecutions, and deaths, the people of God in this interval endured; and yet, as myrrh is of a sweet smell, so were those saints, in their sufferings for Christ, exceeding grateful and well pleasing to him; wherefore nothing is said by way of complaint to this church; not that she was without fault, but it was proper to use her tenderly in her afflicted state: and, as Dr. More observes, as myrrh was used in the embalming of dead bodies, it may point to the many deaths and martyrdoms of the saints in this period, whereby their names and memories are perpetuated and eternized, These things saith the first and the last, which was dead, and is alive. Of these characters of Christ; see Gill on Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18; and they are very appropriately mentioned, to encourage the saints under their sufferings of death; since Christ, who is the eternal God, had in human nature tasted of the bitterness of death for them, and was risen again; suggesting, that though they were called to undergo the bitterest deaths for his sake, they should be raised again as he was, and live with him for ever. The Ethiopic version reads, "thus saith the holy Spirit"; but it cannot be said of him that "he was dead", (f) Adv. Haeres. l. 3. c. 3. (g) Vid. Smith. Notitia septem Eccles. Asiae, p. 164, 165. (h) Hist. Eccles. l. 4. c. 15. (i) L. 7. c. 46. (k) Hist. Eccles. Magdeburg. cent. 3. c. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 595, 596. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4. (l) Smith. Notitia, p. 167. Revelation 2:9