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http://www.bibleplaces.com/smyrna.htm
8 " And to the angel of the church in Smyrna write, ' These things says the First and the Last, who was dead, and came to life: 9 "I know your works, tribulation, and poverty (but you are rich); and [I know] the blasphemy of those who say they are Jews and are not, but [are] a synagogue of Satan. 10 "Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw [some] of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. 11 "He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death."
From Ramsay:
"The Smyrnaeans were specially proud of the beauty of their city. The frequent legend on their coins, “First of Asia,” was contested by Pergamum and Ephesus; all three were first of Asia in one respect or another: Smyrna defined her rank on some coins as “First of Asia in beauty and size.” Strabo says its beauty was due to the handsomeness of the streets, the excellence of the paving, and the regular arrangement in rectangular blocks. The picturesque element, which he does not mention, was contributed by the hills and the sea, to which in modern times the groves of cypress trees in the large Turkish cemeteries must be added. Groves of trees in the suburbs are mentioned by Aristides as one of the beauties of the ancient city. On the west the city included a hill which overhangs the sea and runs back southward till it nearly joins the western end of Pagos: in the angle the road to the south issued through the Ephesian Gate. The outer edge of the western hill afforded a strong line of defence, which the wall of Lysimachus took advantage of; and Pagos constituted an ideal acropolis, as well as a striking ornament to crown the beauty of the city."
Also from Ramsay:
"the phrase “was dead” also is not an exact equivalent of the Greek words: it would be nearer the true force of the Greek to render “became dead” or "became a corpse.”
All Smyrnaean readers would at once appreciate the striking analogy to the early history of their own city which lies in that form of address. Strabo, as usual, furnishes the best commentary. He relates that the Lydians destroyed the ancient city of Smyrna, and that for four hundred years there was no “city,” but merely a state composed of villages scattered over the plain and the hillsides around. Like Him who addresses it, Smyrna literally “became dead and yet lived.” A practical corroboration of these last words is found in an inscription belonging to the fourth century B.C., which mentions Smyrna as existing during the period when, as Strabo says, it had been destroyed and had not been refounded. During those four centuries Smyrna had ceased to exist as a Greek city, but it lived on as a village state after the Anatolian system: then the new period began, and it was restored as an autonomous, self-governing Greek city, electing its own magistrates and administering its own affairs according to the laws which it made for itself."
On being persecuted:
"We may also probably infer from the strong hatred felt by the Jews, that at first many of the Christians of Smyrna had been converted from Judaism. It was the Jewish Christians, and not the pagan converts, whom the national Jews hated so violently. Except in so far as the converts had been proselytes of the synagogue, the Jews were not likely to care very much whether Pagans were converted to Christianity: their violent hatred was roused by the renegade Jews (as they thought) like St. Paul, who tried to place the unclean Pagans on a level with themselves.
The action of the Jews in the martyrdom of Polycarp must be regarded (as a succession of writers have remarked) as corroborating the evidence of this letter. In that case the eagerness of the Jews to expedite the execution of the Christian leader actually overpowered their objection to profane the Sabbath day, and they came into the gay assemblage in the Stadium, bringing faggots to make the fire in which Polycarp should be consumed. It must, however, be observed that they are not said to have been present at the sports in the Stadium. The games were over, as usual, at about the fifth hour, 11 AM. Thereafter the rather irregular trial of Polycarp was held; and about 2 PM the execution took place, and the most bitter opponents of the Christians had ample time to hear the news, assemble to hear the sentence, and to help in carrying it into effect. Undoubtedly, many who would abhor to appear as spectators of the games on a Sabbath would feel justified in putting to death an enemy of their faith on that day."
Polycarp was the famous Bishop of Smyrna who was martyred and his record survives:
"In the Martyrdom, Polycarp is recorded as saying on the day of his death, "Eighty and six years I have served him," which could indicate that he was then eighty-six years old or that he may have lived eighty-six years after his conversion. Polycarp goes on to say, "How then can I blaspheme my King and Savior? Bring forth what thou wilt." Polycarp was burned at the stake for refusing to burn incense to the Roman Emperor."
"In the late second century, Irenaeus also noted:
Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna…always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp.[9]
Tertullian wrote circa 208 A.D.
Anyhow the heresies are at best novelties, and have no continuity with the teaching of Christ. Perhaps some heretics may claim Apostolic antiquity: we reply: Let them publish the origins of their churches and unroll the catalogue of their bishops till now from the Apostles or from some bishop appointed by the Apostles, as the Smyrnaeans count from Polycarp and John, and the Romans from Clement and Peter; let heretics invent something to match this.
Hence, apparently the church in Smyrna was one of only two that Tertullian felt could have had some type of apostolic succession. During the mid-third century, however, changes occurred in Asia Minor, and most there became affiliated with the Greco-Roman churches.
On the crown, from Ramsay:
"The mention of the crown would carry a special meaning to the Smyrnaean readers, and would rouse in their hearts many old associations. The “crown of Smyrna” had been before their eyes and minds from childhood. The promise now is that a new crown shall be given to Smyrna. She shall wear no longer a mere crown of buildings and towers, nor even the crown of good citizens which Apollonius advised her to put on, but a crown of life. The earthly Smyrna wore a mural crown like that of her patron goddess: the true Smyrna shall wear a crown suited for the servants of the one living God."
And history has justified the prophetic vision of the writer. Smyrna, the recipient of the most laudatory of all the Seven Letters, is the greatest of all the cities of Anatolia. At the head of its gulf, which stretches far up into the land, it is at present the one important seaport, and will remain always the greatest seaport, of the whole country. But the same situation which gives it eternal importance, has caused it to suffer much tribulation. It has been the crown of victory for many victors. It has tempted the cupidity of every invader, and has endured the greed and cruelty of many conquerors; but it has arisen, brilliant and strong, from every disaster. No city of the East Mediterranean lands gives the same impression of brightness and life, as one looks at it from the water, and beholds it spread out on the gently sloping ground between the sea and the hill, and clothing the sides of the graceful hill, which was crowned with the walls and towers of the medieval castle, until they were pulled down a few years ago. The difference in the beauty of the city caused thereby shows how much of the total effect was due to that “crown of Smyrna.
That hill seems at the first view to be only a rounded hillock of 450 feet in elevation. But, when you examine it more closely, you find that it is not merely an isolated conical hill, as it seems from the sea to be. It is really only a part of the vast plateau that lies behind it, and pushes it forward, like a fist, towards the sea. It is far stronger than at first it appeared, for it is really a corner of the main mass of the Asiatic continent, and is supported from behind by its immeasurable strength. Strength surpassing appearance, brightness, life: those are the characteristics of the letter and of the city.
In this letter no one can fail to recognise the tone of affection and entire approval. Whereas the writer urged the people of Ephesus to be as they once were, he counsels the Smyrnaeans to continue as they are now. Ephesus has to recover what it has lost, but Smyrna has lost nothing. The persecution and poverty which had been the lot of its Church from the beginning, and which would still continue for a period, kept it pure. There was nothing in it to tempt the unworthy or the half-hearted; whereas the dignity and high standing of the Ephesian Church had inevitably attracted many not entirely worthy members. The writer looks confidently forward to the continuance of the same steadfastness in Smyrna. He does not even hint at the possibility of partial failure; he does not say, “If thou be faithful, I will give thee the crown”; he merely exhorts them to be faithful as they have been."
When Constantinople became the seat of government, the trade between Anatolia and the West diminished in importance, and Smyrna declined."
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