But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
24. unto you ] The form of address to the Angel of the Church is dropped, and the Church addressed directly. And should be omitted: the sense is “to the rest of you in Thyatira,” or more literally, “to you, namely to the rest.”
have not known the depths of Satan, as they speak ] The heretics condemned in the preceding verses were doubtless a sect of those who called themselves Gnostics, probably at this time, certainly in the next generation. They contrasted their knowledge of “the depths” or “deep things of God” (cf. 1Co 2:10), with the faith of the orthodox in the plain simple doctrines that were openly preached to the world: the Lord answers, that the depths of knowledge that they attained were depths, not of God, but of Satan. It is uncertain how far the quotation of their own language marked by ‘as they speak’ extends, it is hardly possible that they themselves actually gloried in a knowledge of the depths of Satan (yet cf. 2Co 2:11); but it is to be remembered that the Gnostic systems of the second century, and probably those of the first also, included a strange mythology of half-personified abstractions; and it may be that the Lord rather identifies one of these with Satan than substitutes the name of Satan for that of God. It appears from Irenaeus that the Gnostics of his time talked of “the deep things of Depth” as well as “the deep things of God.” It is curious that the phrase “the depths of knowledge” is quoted from the great Ephesian philosopher Heraclitus: possibly it was owing to his influence, that such notions found a congenial home in Asia Minor.
I will put ] Right in sense, as “I will cast” in Rev 2:22, though here the true text has a present tense, as there.
none other burden ] viz., than abstinence from fornication and things offered to idols, Act 15:28 sq. The A. V. rightly avoids exaggerating the verbal resemblance between the two passages, but a reference here to that phrase, adopted solemnly by the whole Church, is not impossible. Yet it is a question whether we may not understand the sentence as if the construction were “I will put on you no other burden than to hold fast that which ye have till I come.”
Fuente: The Cambridge Bible for Schools and Colleges
But unto you I say, and unto the rest in Thyatira – The word – and – kai – is omitted in many mss. and versions, and in the critical editions of Griesbach, Tittmann, and Hahn, and the connection demands that it should be omitted. As it stands in the received text, it would seem that what he here says was addressed to those who had received that doctrine, and to all others as well as to them; whereas the declaration here made pertains manifestly to those who had not received the doctrine. With that particle omitted the passage will read, as rendered by Prof. Stuart, But I say unto you, the remainder in Thyatira, so many as hold not this doctrine, etc. That is, he addresses now all the members of the church who were not involved in the charges already made. He does not say how large a portion of the church had escaped the contaminating influence of those opinions, but to that portion, whether great or small, he addresses only words of exhortation and comfort.
As many as have not this doctrine – To all who have not embraced it, or been contaminated with it. It may be presumed that there was a considerable portion of the church which had not.
And which have not known the depths of Satan – The deep art and designs of Satan. Deep things are those which are hidden from view – as of things which are far underground; and hence the word is used to denote mysteries, or profound designs and purposes. The allusion here is not to any trials or sufferings that Satan might bring upon anyone, or to any temptations of which he might be the author, but to his profound art in inculcating error and leading people astray. There are doctrines of error, and arguments for sin, to originate which seems to lie beyond the power of people, and which would appear almost to have exhausted the talent of Satan himself. They evince such a profound knowledge of man; of the divine government; of the course of events on earth; and of what our race needs; and they are defended with so much eloquence, skill, learning, and subtlety of argumentation, that they appear to lie beyond the compass of the human powers.
As they speak – This cannot mean that the defenders of these errors themselves called their doctrines the depths of Satan, for no teachers would choose so to designate their opinions; but it must mean, either that they who were opposed to those errors characterized them as the depths of Satan, or that they who opposed them said that they had not known the depths of Satan. Prof. Stuart understands it in the latter sense. A somewhat more natural interpretation, it seems to me, however, is to refer it to what the opposers of these heretics said of these errors. They called them the depths of Satan, and they professed not to have known anything of them. The meaning, perhaps, would be expressed by the familiar words, as they say, or as they call them, in the following manner: As many as have not known the depths of Satan, as they say, or, to use their own language. Doddridge paraphrases it, as they proverbially speak. Tyndale encloses it in a parenthesis.
I will put upon you none other burden – That is, no other than that which you now experience from having these persons with you, and that which must attend the effort to purify the church. He had not approved their conduct for suffering these persons to remain in the church, and he threatens to punish all those who had become contaminated with these pernicious doctrines. He evidently designed to say that there was some token of his displeasure proper in the case, but he was not disposed to bring upon them any other expression of his displeasure than what grew naturally and necessarily out of the fact that they had been tolerated among them, and those troubles and toils which must attend the effort to deliver the church from these errors. Under any circumstances the church must suffer. It would suffer in reputation. It would suffer in respect to its internal tranquility. Perhaps, also, there were those who were implicated in these errors, and who would be implicated in the punishment, who had friends and kindred in the church; and the judgments which were to come upon the advocates of these errors must, therefore, come in a measure upon the church.
A kind Saviour says, that he would bring upon them no other and no weightier burden, than must arise from his purpose to inflict appropriate vengeance on the guilty themselves. The trouble which would grow out of that would be a sufficient expression of his displeasure. This is, in fact, often now all that is necessary as a punishment on a church for harboring the advocates of error and of sin. The church has trouble enough ultimately in getting rid of them; and the injury which such persons do to its piety, peace, and reputation, and the disorders of which they are the cause, constitute a sufficient punishment for having tolerated them in its bosom. Often the most severe punishment that God can bring upon people is to lay upon them no other burden than to leave them to the inevitable consequences of their own folly, or to the trouble and vexation incident to the effort to free themselves from what they had for a long time tolerated or practiced.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. But unto you I say, and unto the rest] “But unto the rest, c. This is the reading of the Complutensian, and seems preferable to the common one, as it evidently shows that the rest of the epistle wholly concerns the faithful, who have not received the former doctrine of error. I will put upon you none other burden is a commendation of the sound part of the Church, that they have no need of any new exhortation or charge to be given them, no new advice but to persevere as usual. See Rom 15:14; Rom 15:15. The expression of burden is taken from the history of Ahab, 2Kgs 9:25: The Lord laid this burden on him a word often used by the prophets to signify a prophecy threatening heavy things to be suffered. See Clarke on Isa 13:1, and “Nu 4:19“.” See Dodd’s Notes.
It is worthy of remark that the Gnostics called their doctrine the depths of God, and the depths of Bythos, intimating that they contained the most profound secrets of Divine wisdom. Christ here calls them the depths of Satan, being master pieces of his subtlety. Perhaps they thought them to be of God, while all the time they were deceived by the devil.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But unto you I say; you that are the ministers, for they are distinguished from the rest in Thyatira. The word again is plural, which lets us know these epistles were directed to no single persons.
And unto the rest in Thyatira, as many as have not this doctrine; the rest of the members of the church in Thyatira, who have not embraced this doctrine of the Nicolaitanes published by Jezebel, &c.
As they speak; those seducers call their doctrine deep things, great mysteries revealed to them; as there are the deep things of God, 1Co 2:10, so these seducers would pretend their doctrines also were deep things: Christ calls them the devils mysteries, deep things of Satan.
I will put upon you none other burden; I will lay no other burden of trials and afflictions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. you . . . and . . . the restThethree oldest manuscripts omit “and”; translate then, “Untoyou, the rest.”
as many as have notnotonly do not hold, but are free from contact with.
and whichThe oldestmanuscripts omit “and”; translate, “whosoever.”
the depthsThese falseprophets boasted peculiarly of their knowledge of mysteriesand the deep things of God; pretensions subsequently expressedby their arrogant title, Gnostics (“full of knowledge”).The Spirit here declares their so-called “depths,” (namely,of knowledge of divine things) to be really “depths ofSatan“; just as in Re 2:9,He says, instead of “the synagogue of God,” “thesynagogue of Satan.” HENGSTENBERGthinks the teachers themselves professed to fathom the depths ofSatan, giving loose rein to fleshly lusts, without being hurtthereby. They who thus think to fight Satan with his own weaponsalways find him more than a match for them. The words, “as theyspeak,” that is, “as they call them,” coming after notonly “depths,” but “depths of Satan,” seem tofavor this latter view; otherwise I should prefer the former, inwhich case, “as they speak,” or “call them,” mustrefer to “depths” only, not also “depths of Satan.“The original sin of Adam was a desire to know EVILas well as good, so in HENGSTENBERG’Sview, those who professed to know “the depths of Satan.” Itis the prerogative of God alone to know evil fully, without beinghurt or defiled by it.
I will putTwo oldestmanuscripts have “I put,” or “cast.” One oldestmanuscript reads as English Version.
none other burdensaveabstinence from, and protestation against, these abominations; no”depths” beyond your reach, such as they teach, no newdoctrine, but the old faith and rule of practice once for alldelivered to the saints. Exaggerating and perfecting Paul’s doctrineof grace without the law as the source of justification andsanctification, these false prophets rejected the law as a rule oflife, as though it were an intolerable “burden.” But it isa “light” burden. In Act 15:28;Act 15:29, the very term”burden,” as here, is used of abstinence from fornicationand idol-meats; to this the Lord here refers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But unto you I say, and unto the rest in Thyatira,…. The copulative and is left out in the Alexandrian copy and Complutensian edition, and if retained, it may be rendered thus, “even unto the rest”; the persons spoken to are the same, the pastor of this church, with his colleagues, and all the rest of the faithful in it; which shows that this epistle, and so the rest, were not written to the pastors only, but to the churches; and that the pastor and his colleagues, with others, were free from the abominable errors and corruptions before spoken of; and that, in the worst of times, God does, and will reserve a people for himself, who are described as follows:
as many as have not this doctrine; who had not given into, and embraced this doctrine of the antichristian church of Rome, concerning infallibility, the worshipping of images, transubstantiation, c. the Arabic version reads, “this new doctrine” for notwithstanding the large pretensions of the Romish church to antiquity, her doctrine is but a novel doctrine:
and which have not known the depths of Satan, as they speak; that is, had not approved of the doctrines of antichrist, which though his followers called deep things and mysteries of their holy religion, such as transubstantiation, c. yet, to speak in the language of the pure and faithful professors of the Gospel, they are no other than the depths of Satan, or doctrines of devils or else the sense is, as Jezebel and her followers say, to the contempt of the faithful, arrogating knowledge to themselves, and upbraiding them with simplicity and ignorance, as not knowing Satan’s devices, nor how to rescue souls out of them, as they did; but the former sense seems best:
I will put upon you none other burden; meaning not any affliction or tribulation than the present one; nor any other errors and heresies than what were broached; but no other precept or command than what follows; see 2Ki 9:25.
Fuente: John Gill’s Exposition of the Entire Bible
To you the rest ( ). Dative case. Those who hold out against Jezebel, not necessarily a minority (Rev 9:20; Rev 19:21; 1Thess 4:13).
As many as (). Inclusive of all “the rest.”
This teaching ( ). That of Jezebel.
Which (). “Which very ones,” generic of the class, explanatory definition as in 1:7.
Know not ( ). Second aorist (ingressive) active of , “did not come to know by experience.”
The deep things of Satan ( ). The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1Co 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1John 1:10; 1John 3:10). Perhaps both ideas are involved.
As they say ( ). Probably referring to the heretics who ridicule the piety of the other Christians.
None other burden (— ). refers to weight (Mt 20:12), , from , to bear, refers to load (Ga 6:5), to bulk (Heb 12:1). Apparently a reference to the decision of the Jerusalem Conference (Ac 15:28) where the very word is used and mention is made about the two items in verse 20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Mt 23:4.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But unto you I say, and unto the rest in Thyatira,” (humin de legotois loipoistois enthuatiros)”But to you all I say (this), to those loitering or remaining in Thyatira,” those who had not been swept up in the Jezebel, Balaam, or Nicoloitain parties.
2) “As many as have not this doctrine,” (hosoi ouk echousin ten didochen tauten) “As many as hold not or embrace not this teaching,” the teaching of Jezebel specifically, who were immoral, lustful, high flying, pious, false spiritualist libertines, Rev 2:20.
3) “And which have not known the depths of Satan,” (oitines ouk egnosan to Bathea tou satana) “Those who knew not the deep things of Satan; the covert, hidden, veiled deceptions, Dan 8:23-25. These are traits of the antichrist to come as a Satan-empowered end time world leader.
4) “As they speak,” (hos legousin) “As they say or speak,” with fake profundities, like clouds and wind without rain, speaking great swelling words, verbal hypocrites, deceivers, 2Pe 2:2-3; 2Pe 2:10-19.
5) “I will put upon you none other burden,” (ou ballo eph’ humas allo baros) “I will not cast, put, or place upon you another (kind of) burden; other than that advised by the Jerusalem council, to abstain from meats offered to idols and from fornication, Act 15:28; Act 15:19; 1Co 9:26-27.
Fuente: Garner-Howes Baptist Commentary
(24) But unto you I say (omit and unto) the rest, &c.
The depths.Or, the deep things. These teachers, as was the case with the Gnostics, professed to have a deeper insight into mysteries, the deep things of God. They may have garnished their speech with this very phrase, borrowedin sound though not in sensefrom 1Co. 2:10, and may have even boasted of their knowledge of Satan. But such knowledge was purchased too dearly. Better off were they who were simple concerning evil; they have a burden, but it is not the burden of judicial tribulation: it is the burden only of resisting the evils of those troublers of the Church. The allusion may be to the decree of Act. 15:28; the same word for burden is used. They must not abandon their duty of witnessing for purity, and so for Christ; this burden they must take up, and hold fast till He come.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. Unto you the rest The and being omitted as spurious, you, and the rest, mean the same class, namely, the part of the Church pure from Jezebel.
Depths speak To boast of their depth was a trait of the Gnostics. Says Tertullian, “Put an inquiry to them in good faith, and with grave face and lofty brow they will answer, It is deep!” Says Irenaeus, “Really blind, they profess themselves to have attained the depths of the abyss.” And Eusebius says of the Simonians: “Those deeper secrets, of which they say that he who hears them for the first time would be astonished and confounded, are indeed full of folly and madness. They are such things that a decent person cannot write of them, nor open his lips about them, on account of their horrid filthiness and obscenity.”
As they speak Or rather, say, or, as they call them. To whom does this they refer? Some reply, the Christians; but there is nothing that fixes the reference to them; and more probably it was the Gnostics who talked about the depths. It may be that the they say, has for its object the term the depths, while the phrase of Satan is flung in sarcastically by the Lord himself, to characterize their depths. It might then be printed thus: have not known “the depths” of Satan! as they say. Or the whole phrase, more probably, may be in the mouth of the Gnostics themselves, unequivocally professing that they do know the very depths of Satan. Their satanic bravado of licentiousness justifies this rendering. Eusebius says, (b. 4, c. 7,) that they went so far as to say, “that the basest deeds should be perpetrated by those who would attain to a perfect insight into their secret doctrine.” See our note on 2Th 2:7.
None other burden Seems to be a remarkable quotation from the apostolic decree, Act 15:28, where the abstaining from licentious sacrificial feasts are the very burden, or Christian obligation, imposed upon them. Purity from these Gnostic depths is the only injunction he now presses upon them.
Fuente: Whedon’s Commentary on the Old and New Testaments
An admonition and a warning to the congregation at Thyatira:
v. 24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak: I will put upon you none other burden.
v. 25. But that which ye have already hold fast till I come.
v. 26. And he that overcomes, and keepeth My works unto the end, to him will I give power over the nations;
v. 27. and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of My Father.
v. 28. And I will give him the morning-star.
v. 29. He that hath an ear, let him hear what the Spirit saith unto the churches. These words are addressed to the faithful believers in Thyatira: But to you I say, the rest in Thyatira, as many as do not hold this doctrine, that did not know the depths of Satan, as they say: I do not cast upon you another burden. Some there were that had not been seduced by the immoral teachings of the false prophetess, that had kept themselves uncontaminated by her licentiousness. Even if the libertines claimed that this was the height of perfection, that they could fathom the very abysses of Satan, plunge into the very depths of immoral knowledge and practices and yet remain immune in body and mind, the true Christians knew that this was a mere pretest for indulgence in carnal excesses, and so they preserved a severe and uncompromising aloofness. Upon these people the Lord did not want to impose a further burden. He was willing to look upon their election in the matter of dealing with the evil in their midst as a weakness, as lack of proper knowledge.
At the same time, however, He admonishes: Only hold what you have until I come. They should adhere firmly to their Christian faith and its confession, to their love, service, and patience, to their refusal to join the libertines in their terrible sins. He says that His visit, His coming, may be expected soon; He wants them to be faithful and true, to overcome wickedness and evil in every form.
To the faithful Christians the Lord also promises: And he that conquers and he that keeps My works to the end, I shall give him power over the heathen: and he shall rule them with an iron rod, like the jars of a potter he shall shatter them, as I have received from My Father, and I shall give him the morning-star. That surely is a glorious goal to hold out before the eyes of the Christians. Every one that overcomes the many attacks of Satan, the world, and his own evil flesh, and clings firmly to Christ’s Word and works by which Christ performs and perfects His sanctification in them, shall become partaker of the triumph of Christ. For as it was prophesied of Him, Psa 2:8-9, that He would have dominion over the heathen, over the nations, that He would be given unlimited authority over them, so He will make those that believe in Him to the end partakers of this glory and power. The believers shall and will judge the world at the side of their great Lord and Savior. There, as the glory of eternity dawns, the brightness of everlasting life will shine on them after the dark afflictions of this vale of tears and misery. And lest the Christians forget the urgent admonition and the glorious promise of the Lord, He closes with the powerful call: He that has ears to hear, let him hear what the Spirit says to the congregations.
Summary
The Lord dictates to his servant John pastoral letters addressed to the congregations at Ephesus, at Smyrna, at Pergamos, and at Thyatira, in all of which He commends the Christians for their condition and progress, but also rebukes them for any defects in doctrine and life that were to be found in their midst.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 2:24. I will put upon you none other burden. This is a commendation of the sound part of the church, that there is no new exhortation or charge to be given them; no new advice, but to persevere as usual. See Rom 15:14-15. The expression of burden is taken from the history of Ahab, 2Ki 9:25. The Lord laid this burden on him: a word often used by the prophets to signify a prophecy threatening heavy things to be suffered. See on Isa 13:1 and Num 4:19.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:24-25 . In opposition ( ) to the Nicolaitans spoken of at the close of Rev 2:23 , the Lord now addresses that part of the church not infected by such false doctrines; by the words , . . ., the rest are then expressly characterized as such as had not received this doctrine, this not godly, but satanic, gnosis. The reference to the so-called gnosis of the Nicolaitans is here clearly indicated by the expression , even apart from the controverted formula ; for to become acquainted with the depths (of divinity) was an essential pretence of the Gnostics. [1269] But it is a matter of controversy, whether the expression . . . should be conceived of as a self-chosen designation of Gnostic erroneous doctrine concerning the “rest,” [1270] so that and have the same subject, or whether the Nicolaitan Gnostics are to be regarded as the subject to , so that the expression . . is used either entirely as it sounds in the sense of these Gnostics, [1271] or according to the analogy of the designation , Rev 2:9 , as a sarcastic transformation of the Gnostic expression concerning the depths; viz., as they say, of the Deity, but as it is rather in fact meant, of Satan. [1272] But if, in the former sense, the entire formula were to be understood as one in itself peculiar to the Gnostics ( .), it must also be shown how it was used by them; but this does not occur. Hence the view commends itself, that the expression . . is to be conceived of from the Christian standpoint. At the same time it appears far more forcible if the Gnostics themselves be regarded as the subject to with respect to the chief idea , while the further determination of is made prominent, in that the question in fact is not concerning divine depths, [1273] nor divine mysteries, [1274] but the depths of Satan, as if this judgment were put in the mouths of believers at Thyatira who remained faithful, and they therefore are regarded as the subject to the .
To the rest at Thyatira the Lord now says,
. The expression has been understood in two chief respects, but with very different modifications of exposition; viz., either of the burden of suffering and punishment, or of the burden of a law. The norm furnished by the context, for the explanation of an expression in itself ambiguous, lies in the words ., . . ., which in no way contain the condition of the promise . [1275] but a certain limitation ( ) of the preceding promise, as the is correlate to . If now in the words Rev 2:25 , the manifestation of Christian steadfastness in faith is required, and therefore a certain incessant legal determination is made or established, the result is that every must likewise be a burden of the law, which, just because it reaches farther than the limitation indicated in the closing words (Rev 2:25 ), should not be laid upon believers. If now it be considered that the question at issue was with respect to fornication and the eating of sacrifices made to idols, and that just in respect to this the ancient church at the Synod of Jerusalem, under the guidance of the Holy Ghost, made a definite decision, but declined all going beyond this as an intolerable burden, [1276] we could not recognize hence a clear allusion to that decree; and accordingly explain the of any sort of legal limitation of the holy freedom of believers, which proceeds beyond the commandment hitherto faithfully preserved by them. [1277] The , nevertheless, is not directly the formerly recognized and still faithfully observed prohibition to avoid fornication and the eating of what is sacrificed to idols; but the expression in its indefinite extent includes the idea that because believers have been faithful in opposition to the Nicolaitans, just in their obedience they have also had their reward, viz., the blessing of eternal life, and therefore should hold fast to this treasure, [1278] while they bear still further the burden of that commandment which was hitherto borne. If the , therefore, be understood of the burden of suffering, it can be explained only, with De Wette: “No other sorrow than you bear or have borne already.” For we must infer from the mention of the , Rev 2:19 , that suffering was already borne; while, in case this reference were to , a more definite allusion to suffering previously endured would be expected. Incorrectly, Heinr.: “Punishment because of another’s fault.” Incorrectly, Grot.: “They boast of the knowledge of many things; this I do not exact of you,” as though the gnosis were the . Incorrectly, Beng. (whom Klief. follows): “As they had borne the burden of Jezebel and her followers sufficiently.”
[1269] “If, in good faith, you ask them a question, they answer, with stern look and contracted brow, that ‘it is deep.’ ” Tertull., Adv. Valent ., i. “Who say that they have come to the depths of the depth.” Iren., Adv. Haer ., ii. 38, 1. Pref.: , “deep mysteries.”
[1270] Andr., Areth., Heinr., Zllig, Stern, Ebrard.
[1271] Neander, Apost. Zeitalt , 3d ed. ii. p. 532. Hengstenb., Gebhardt, Klief.
[1272] So Vitr.: “The is to be referred absolutely to the .” The word “of Satan” is added by the Lord himself.
[1273] Cf. 1Co 2:10 ; Rom 11:33 .
[1274] Iren., Adv. Haer ., i. 1, ii. 39, 48.
[1275] Ebrard.
[1276] Act 15:28 .
[1277] Cf. Primas, N. de Lyra, C. a Lap., Stern, Hengstenb. Cf. also Ew. ii.
[1278] Cf. Rev 3:11 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2492
THE CHURCH AT THYATIRA
Rev 2:24-25. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none of her burden. But that which ye have already hold fast till I come.
IN these words we have an injunction addressed to the more consistent members of the Church at Thyatira. If there were some who had been drawn aside from the path of duty by the seductions of Satan, the great mass of that Church had held fast their integrity, and approved themselves faithful to their God. They had been assaulted, and were yet in danger of being still assaulted, by persons professing a deeper insight into divine truth than others: (in fact, all innovators, whether infidels or heretics, arrogate to themselves superior wisdom, and propose their sentiments under the idea of depths, which the poor simple-minded believers have not been able to fathom:) but the depths of which these deceivers spake, were depths of Satan rather than of God; and the faithful members of that Church rejected with abhorrence the impious sentiments contained in them: and for this they were commended of their God; who says, I will put upon you none other burden but this; What ye have already, hold fast till I come [Note: Compare Act 15:28. The burden relates to that which follows: and so we understand it here.]: that is, Ye have been faithful in your adherence to me; and all that I require of you is, that you steadfastly persevere in the same course, till I come, at the last day, to attest, and to recompense, your fidelity.
Now, the same injunction is given to the Church in all ages: so that, taking it to ourselves, we may notice,
I.
The duty inculcated
It is here taken for granted, that we have made some progress in the divine life. Now, whatever it be that we have attained, we should hold it fast. We should hold fast,
1.
The truth itself
[Many at this day, as well as in the apostolic age, exert all their ingenuity to invalidate and subvert the truth. Some will call in question even the divine authority of the Bible: others will deny the divinity of our blessed Lord, and the atonement which he has made for sin. Others again, like the Pharisees of old, will blend the law with the Gospel, as a joint ground of hope before God: whilst others, under an idea of magnifying the grace of God, will deny that the law is to be regarded by us as a rule of life. But we must be on our guard against error of every kind, and hold fast the form of sound words which the holy Apostles have delivered unto us [Note: 2Ti 1:13.]. The Gospel in itself is extremely simple: We are fallen creatures, deserving of Gods wrath and indignation. The Lord Jesus Christ has come to restore us to the favour and the image of God; to his favour, by making satisfaction for our sins; and to his image, by the influences of his Holy Spirit upon our souls. This, I say, is the sum and substance of the Gospel: and though, doubtless, there are depths in it which no finite intelligence can fathom, yet is it so plain, that a very child may comprehend it. Hold this fast then; and, for the knowledge of it, let all other things be accounted by you as dung and dross.]
2.
The open profession of it
[We may retain in our minds a regard for the truth, without exciting any uneasy feelings in those who are opposed to it. But, if we profess it openly, and stand forth as avowed servants of Christ, we shall be sure to make ourselves, even as Christ himself was, a butt of contradiction [Note: Luk 2:34. the Greek.]. No means will be left untried to repress our ardour: menaces, entreaties, promises, expostulations, will all be used in their turn, to withdraw us from our purpose of confessing Christ before men, and of becoming his stated followers. But nothing should induce us to deny Christ, or to put our light under a bushel. Not even life itself should be dear to us, in comparison of the approbation of God and of our own conscience. We must follow Christ without the camp, bearing his reproach, and rejoicing that we are counted worthy to suffer shame for his sake. In a word, we must be steadfast in the faith, and hold fast the profession of our faith without wavering [Note: Heb 10:23.].]
3.
The sweet experience of it in the soul
[This is soon lost, and Satan will exert himself in all possible ways to rob us of it. Any sin indulged in the heart will grieve the Spirit of God, and provoke our God to hide his face from us. Nor is it open sin only that will bring darkness upon the soul: habitual negligence will soon produce the very same effects. If we cultivate not our garden with unwearied assiduity, I need not say that weeds will grow up, and choke the seed that has been sown in it. If we would enjoy the light of Gods countenance, we must walk with God, as Enoch did; and keep ourselves in the love of God, holding fast our confidence, and the rejoicing of our hope firm unto the end [Note: Heb 3:6.].]
This being our acknowledged duty, let me call your attention to,
II.
The consideration with which it is enforced
Much is spoken in Scripture respecting the future advent of our Lord. He will come at the last day, to judge the world in righteousness: and the prospect of that event may well operate on our minds, to keep us steadfast in every part of our duty. For when that shall take place,
1.
All opportunity of recovering the ground we have lost will be at an end
[With respect to ourselves, it matters not whether we be alive at the coming of our Lord or not; for to every individual of mankind, the day of his death will be, in fact, the day of judgment: there will be no repentance to him in the grave: on the contrary, as the tree falls, so it will lie: he that is holy, will be holy still; and he that is filthy, will be filthy still. We may be slumbering, like the foolish virgins; and dreaming of some future period, when we will arise to trim our lamps: but when the Bridegroom comes, they only who are watching will enter in with him to the wedding; and the door will then be shut; and all will be excluded for ever who waited not aright for the coming of their Lord. You all know how vain were the efforts of the foolish virgins to procure oil, when once the proper period for obtaining it was past: and so shall we find it, in the day that our Lord shall come, if we be unprepared to meet him. Let this thought stimulate us to watchfulness and zeal, that, at whatever hour our Lord shall come, we may be found ready.]
2.
Our real state, whatever it may be, will be made known
[We may appear, both to ourselves and others, to be in a far more favourable state than we really are. In truth, those very delusions which men embrace are often esteemed by them as evidences of superior piety. But the various books which will then be openedthe book of Scripture, the book of conscience, the book of Gods remembrance, and the book of life, will all bear testimony to our real state, and make us to appear in our true colours. If we have declined from the ways of God, whatever those declensions were, or from whatever cause they arose, they will all be noted, and the Lords judgment respecting us be in all things according to truth. Should we not, then, be on our guard against every device, whether of men or devils, to draw us from our God? Yes, verily, we should prove all things with incessant care; and hold fast, with invincible firmness, the thing which is good [Note: 1Th 5:21.].]
3.
Our final sentence will then be irreversibly declared
[The sheep and the goats will then be separated, each for their proper fold. The hypocrite will then have his portion assigned him, and the apostate his, according to the degree in which they have erred from the faith, and to the light against which they have sinned. Hence St. John not only exhorts the steadfast to look to themselves, that they lose not the things that they have wrought, but that they receive a full reward [Note: 2 John, ver. 8.]; but further gives to the wavering this solemn warning, Hold fast that thou hast, that no man take thy crown [Note: Rev 3:11.].]
Methinks this subject speaks powerfully,
1.
To those in early life
[Who, that reflects on the temptations to which the young are exposed, must not tremble for their state? The world with all its snares, the flesh with all its lusts, the devil with all his devices; who is able to withstand them all? Truly, if it were not that we have an Almighty Friend to uphold us, not one would ever endure to the end. O, cry mightily to God to bear you up in his arms, and to preserve you blameless unto his heavenly kingdom!]
2.
To the more advanced Christian
[Even you have need to fear, lest, after all you have experienced, like David and like Solomon, you fall. But, methinks, it is no little comfort to you to reflect, that the coming of your Lord draweth nigh. Look for him then daily, having your loins girt and your lamp trimmed: so shall you behold his face with joy; and your labour shall not be in vain in the Lord.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
Ver. 24. But unto you I say ] Here Christ comes with his fan, shedding and shoaling out his own from others, that they might not be disheartened, when worse men were menaced,
The depths of Satan ] That science falsely so called, 1Ti 6:20 . Those profound points, which the impostors professed and pretended to: as the Gnostics, who would needs be held the only knowing men; the Illuminates, and other seducers, who had taken up a trick to qualify their devilish doctrines with the name of depths or profundities. Depths they are granted to be, but depths of the devil; the whisperings and hissing of that old serpent, not the inspirations of God’s Spirit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24 .] But (contrast to those addressed before) to you I say, the rest who are in Thyatira, as many as have not (not only do not hold , but are free from any contact with) this teaching, such as ( , as usual, classifies) have not known the depths (deep places, in the resolved form) of Satan, as they call them (it was the characteristic of the falsely named , to boast of its , or depths, of divine things. Iren. ii. 22. 1, p. 146, speaks of those “qui profunda bythi adinvenisse se dicunt:” and ib. 3, p. 147, “profunda Dei adinvenisse se dicentes.” And Tert [40] adv. Valent. 1, vol. ii. p. 538 ff., should by all means be read, as admirably illustrating this expression. He there says, “Elcusinia Valentiniana fecerunt lenocinia, sancta silentio magno, sola taciturnitate clestia. Si bona fide quris, concrete vultu, suspenso supercilio Altum est , aiunt.” We may safely therefore refer the expression to the heretics spoken of. But it is not so clear to whom as their subject the words are to be appropriated, and again whose word is, whether that 1) of our Lord, 2) of the heretics, or 3) of the Christians addressed. If belong to the Christians , then the sense will be, that they, the Christians, called the of the heretics, the , and were content to profess their ignorance of them. So Andr [41] , Areth [42] , Heinr., Zllig, Ebrard: and so far would be true enough; but the sentence would thus be left very flat and pointless, and altogether inconsistent in its tone with the solemn and pregnant words of the rest of the message. If belong to the heretics , we have our choice between two views of : either 1) that the heretics themselves called their own mysteries . . But this, though held by Hengst., and even by Neander, Pfl. u. L. edn. 4, p. 619 note, as a possible alternative, and recently by Trench, can hardly be so, seeing that the words surely would not bear the sense thus assigned to them, viz. that they could go deeper than and outwit Satan in his own kingdom: and seeing moreover, that no such formula, or any resembling it, is found as used by the ancient Gnostic heretics: or 2) that the applies only to the word , and that, when, according to their way of speaking, should have followed (cf. ref. 1 Cor.), the Lord in indignation substitutes . This has been the sense taken by most Commentators, e. g., Corn.-a-lap., Ribera, Grot., Calov., Wetst., Vitr., Bengel, Wolf, Eichhorn, Ewald, De W., Stern, Dsterd. And it appears to me that this alone comes in any measure up to the requirements of the passage, in intensity of meaning and solemnity, as well as in verisimilitude.
[40] Tertullian , 200
[41] Andreas, Bp. of Csarea in Cappadocia, Cent y . VI.
[42]
I need hardly remark that the rendering which I am sorry to see in Tre-gelles’s very useful little English version of the purer text of the Apoc., “how they speak,” is quite untenable. In the E.V., “as they speak,” is meant to = “as they say:” but for “how they speak” (absol.), would be required), I cast not upon yon any other burden (it is better, seeing that no or follows after below, not to carry on the sentence as if , were closely joined, but to break it off at : leaving however the to take it up (see below) by and by. And this being so, to what do the words refer? There can, I imagine, be little doubt as to the answer, if we remember some of the expressions used in the apostolic decree in which these very matters here in question, fornication and abstaining from unholy meats, were the only things forbidden to the Gentile converts. For our Lord here takes up and refers to those very words. In Act 15:28 , we read . , . . . . This act of simple obedience, and no deep matters beyond their reach, was what the Lord required of them. And this resolved itself into keeping the faith once delivered to the saints, as enjoined in the next sentence. This view is taken by Bed [43] (2) (in substance: “non ego vobis novam mitto doctrinam: sed quam accepistis, servate in finem;” but he does not mention the allusion), Primas [44] , Lyra, Corn.-a-lap., Stern, Hengst., Dsterd.
[43] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
[44] Primas ius , Cent y . VI.
Grot. al. give a more general meaning, true in part: “jactant illi se rerum multarum cognitione; eam a vobis non exigo.” Bengel understands by the trouble given them by Jezebel and her followers: Ewald, the punishments about to befall the heretics, which were not to be feared by the Christians: Ebrard similarly, they had had enough trouble already in enduring Jezebel, &c, and should not have any share in her punishment: De Wette, the burden of previous suffering implied in ; and so Bed [45] (1), “non patiar vos tentari supra quod potestis,” and Beza, understanding in the sense of “burden,” so often occurring in the prophets when they denounce the divine threatenings. But to my mind the allusion to the apostolic decree is too clear and prominent to allow of any other meaning coming into question: at least any other which sets that entirely aside. Others may be deduced and flow from that one, which have meaning for the church now that those former subjects of controversy have passed away): but (though not (see above) directly and in the same sentence connected with , distinctly looks back to it and takes it up. It is, “ only :” q. d., forget not that the licence just accorded involves this sacred obligation) that which ye have (cf. ch. Rev 3:11 ; not to be restricted in its sense to their steadfastness in resisting Jezebel and hers, but representing the sum total of Christian doctrine and hope and privilege; the of Jud 1:3 ), hold fast (the aor. is more vivid and imperative than would be the present; it sets forth not so much the continuing habit, as the renewed and determined grasp of every intervening moment of the space prescribed) until the time when I shall come (the gives an uncertainty when the time shall be, which we cannot convey in our language).
[45] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
Rev 2:24 . To know “the depths” of the divine being and counsel was a characteristic claim of the Ophites and the later Gnostics; cf. Iren. adv. Haer. ii. 22, 1 (qui profunda bythi adinuenisse se dicunt; cf. 3), and Tertullian’s sarcastic description ( adv. Vlent . 1), “Eleusinia Ualentiniana fecerunt lenocinia. sancta silentio magno, sola taciturnitate coelestia. Si bona fide quaeris, concreto uultu, suspenso supercilio Altum est aiunt.” “The depth of knowledge” was a phrase of Herakleitus, the famous Ephesian philosopher, and in the creed of the Dukhobortsui, a sect in modern Russia, the Holy Spirit is Depth, the Father being Height and the Son Breadth. Since refers to the errorists themselves, the quoted phrase about “knowing the depths of Satan” may (1.) contain an indignant and sarcastic retort; “depths of Satan,” not “God,” as they boast ( . being substituted for ); such teaching and principles are simply infernal. Or (2.) as is more probable the words may voice the actual claim of the errorists, who considered that some accommodation to pagan practices gave them a necessary acquaintance with the meaning of evil (so e.g. , Spitta, Pfleiderer, Zahn, Jlicher, Bousset). Their higher standing gave them immunity from any risks. They could fathom securely what the immature orthodox called immorality. Devil-study, or even devil-worship (Rev 13:4 is quite different) was not uncommon in some of the Gnostic sects throughout Asia Minor, e.g. , the Cainites, the Naassenes, and the Ophites (the earliest Gnostics, , Hipp. adv. Haer. Rev 2:6 ). The idea was that as the principle of evil would ultimately be redeemed, it might be used meantime for the advantage of the initiated. Compare Mansel’s Gnostic Heresies , pp. 73, 96, 105. In En. lxv. 6 the unrighteous are punished for their acquaintance with “all the secrets of the angels and all the violence of the Satans and all their hidden power and all the power of those that practise sorcery, and the power of witchcraft.” The influence of a movement like Gnosticism, whose motto was eritis sicut deus scientes bonum et malum , gave wide opportunities to immorality, in its more popular applications. It produced the same sort of union between subtlety and sensualism which can sometimes be traced within Hinduism. In contrast to this unwholesome temper of speculation, the prophet substitutes for speculative flights the obedience of the normal Christian praxis ( cf. Parad. Lost , viii. 170 197, xii. 561 589), with a plain allusion to the Jerusalem concordat of the early church which is recommended tacitly as a safe, wise rule of conduct. In the case of the , ignorance is bliss. John is totally unsympathetic to the local liberals. He does not combat the theoretical principles at the root of their movement. Like the prophets who wrote Jude and 2 Peter, he attacks instead of arguing, quite content to judge it by its moral fruits of libertinism. He bitterly declares that such occasional results are the deliberate object of the party. The strange collocation of this error with the habit of partaking of sacrificial food is probably due to the prophet’s stern conviction that the latter, with its friendly and liberal attitude to pagan customs, fostered the former, in the case of people who took an ultra-spiritual view of Paul’s principle of Christian freedom.
Fuente: The Expositors Greek Testament by Robertson
and. Omit.
rest. App-124.
depths. Compare 2Co 2:11.
I will put . . . none. Read “I lay not” (App-105.)
other. See App-124.
Fuente: Companion Bible Notes, Appendices and Graphics
24.] But (contrast to those addressed before) to you I say, the rest who are in Thyatira, as many as have not (not only do not hold, but are free from any contact with) this teaching, such as (, as usual, classifies) have not known the depths (deep places, in the resolved form) of Satan, as they call them (it was the characteristic of the falsely named , to boast of its , or depths, of divine things. Iren. ii. 22. 1, p. 146, speaks of those qui profunda bythi adinvenisse se dicunt: and ib. 3, p. 147, profunda Dei adinvenisse se dicentes. And Tert[40] adv. Valent. 1, vol. ii. p. 538 ff., should by all means be read, as admirably illustrating this expression. He there says, Elcusinia Valentiniana fecerunt lenocinia, sancta silentio magno, sola taciturnitate clestia. Si bona fide quris, concrete vultu, suspenso supercilio Altum est, aiunt. We may safely therefore refer the expression to the heretics spoken of. But it is not so clear to whom as their subject the words are to be appropriated, and again whose word is, whether that 1) of our Lord, 2) of the heretics, or 3) of the Christians addressed. If belong to the Christians, then the sense will be, that they, the Christians, called the of the heretics, the , and were content to profess their ignorance of them. So Andr[41], Areth[42], Heinr., Zllig, Ebrard: and so far would be true enough; but the sentence would thus be left very flat and pointless, and altogether inconsistent in its tone with the solemn and pregnant words of the rest of the message. If belong to the heretics, we have our choice between two views of : either 1) that the heretics themselves called their own mysteries . . But this, though held by Hengst.,-and even by Neander, Pfl. u. L. edn. 4, p. 619 note, as a possible alternative, and recently by Trench,-can hardly be so, seeing that the words surely would not bear the sense thus assigned to them, viz. that they could go deeper than and outwit Satan in his own kingdom: and seeing moreover, that no such formula, or any resembling it, is found as used by the ancient Gnostic heretics: or 2) that the applies only to the word , and that, when, according to their way of speaking, should have followed (cf. ref. 1 Cor.), the Lord in indignation substitutes . This has been the sense taken by most Commentators, e. g., Corn.-a-lap., Ribera, Grot., Calov., Wetst., Vitr., Bengel, Wolf, Eichhorn, Ewald, De W., Stern, Dsterd. And it appears to me that this alone comes in any measure up to the requirements of the passage, in intensity of meaning and solemnity, as well as in verisimilitude.
[40] Tertullian, 200
[41] Andreas, Bp. of Csarea in Cappadocia, Centy. VI.
[42] Arethas, Bp. of Csarea in Cappadocia, Centy. X.2
I need hardly remark that the rendering which I am sorry to see in Tre-gelless very useful little English version of the purer text of the Apoc., how they speak, is quite untenable. In the E.V., as they speak, is meant to = as they say: but for how they speak (absol.), would be required), I cast not upon yon any other burden (it is better, seeing that no or follows after below, not to carry on the sentence as if , were closely joined, but to break it off at : leaving however the to take it up (see below) by and by. And this being so, to what do the words refer? There can, I imagine, be little doubt as to the answer, if we remember some of the expressions used in the apostolic decree in which these very matters here in question, fornication and abstaining from unholy meats, were the only things forbidden to the Gentile converts. For our Lord here takes up and refers to those very words. In Act 15:28, we read . , . . . . This act of simple obedience, and no deep matters beyond their reach, was what the Lord required of them. And this resolved itself into keeping the faith once delivered to the saints, as enjoined in the next sentence. This view is taken by Bed[43] (2) (in substance: non ego vobis novam mitto doctrinam: sed quam accepistis, servate in finem; but he does not mention the allusion), Primas[44], Lyra, Corn.-a-lap., Stern, Hengst., Dsterd.
[43] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
[44] Primasius, Centy. VI.
Grot. al. give a more general meaning, true in part: jactant illi se rerum multarum cognitione; eam a vobis non exigo. Bengel understands by the trouble given them by Jezebel and her followers: Ewald, the punishments about to befall the heretics, which were not to be feared by the Christians: Ebrard similarly,-they had had enough trouble already in enduring Jezebel, &c, and should not have any share in her punishment: De Wette, the burden of previous suffering implied in ; and so Bed[45] (1), non patiar vos tentari supra quod potestis, and Beza, understanding in the sense of burden, so often occurring in the prophets when they denounce the divine threatenings. But to my mind the allusion to the apostolic decree is too clear and prominent to allow of any other meaning coming into question: at least any other which sets that entirely aside. Others may be deduced and flow from that one, which have meaning for the church now that those former subjects of controversy have passed away): but (though not (see above) directly and in the same sentence connected with , distinctly looks back to it and takes it up. It is, only: q. d., forget not that the licence just accorded involves this sacred obligation) that which ye have (cf. ch. Rev 3:11; not to be restricted in its sense to their steadfastness in resisting Jezebel and hers, but representing the sum total of Christian doctrine and hope and privilege; the of Jud 1:3), hold fast (the aor. is more vivid and imperative than would be the present; it sets forth not so much the continuing habit, as the renewed and determined grasp of every intervening moment of the space prescribed) until the time when I shall come (the gives an uncertainty when the time shall be, which we cannot convey in our language).
[45] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
Rev 2:24. [43] – ) The third person for the second. See Vorst. de Hebraism, c. 26.- ) they were not Gnostics.- ) In Dan 2:22, it is used in a good sense, .
[43] -, He that searcheth-I will give) Both are joined together Pro 24:12; Jer 17:10.-V. g.
Fuente: Gnomon of the New Testament
the depths: Rev 12:9, Rev 13:14, 2Co 2:11, 2Co 11:3, 2Co 11:13-15, Eph 6:11, Eph 6:12, 2Th 2:9-12
I will: Act 15:28
Reciprocal: Mat 23:4 – General Luk 11:9 – I say Rom 8:39 – depth Rev 2:13 – Satan’s
Fuente: The Treasury of Scripture Knowledge
Rev 2:24. Unto you I say . . . as many as have not this doctrine. In every condition of evil there are some who have not endorsed the evils of others, and they are not held responsible for that which they could not prevent. Not known the depths of Satan. Not been mixed up in these evil things of Satan who is prompting Jezebel and her partners. As they speak refers to the false teaching of this wicked woman and those being influenced by her. Put upon you none other burden. The Lord will not condemn them for what they cannot prevent, but He will “burden” them with the duty of abstaining from the evil practices that he has been condemning.
Comments by Foy E. Wallace
Verse 24
4. “The rest in Thyatira, as many as have not this doctrine”–Rev 2:24.
This word of approval was directed to those in Pergamos who had not accepted the philosophy and practices of the libertine degenerates, who had not corrupted their minds with the depths of their degenerates and depraved philosophy–he would not lay upon them further duties than they were faithfully performing, nor burden them with the condemnations of the evil things in which they had not participated.
It seems evident that the depths of the degenerate philosophies of paganism which endangered these churches, and apparently taking root in them, were symbolized in the condemnations of the Balaams, the Nicolaitanes and the Jezebels within their midst.
Fuente: Combined Bible Commentary
Rev 2:24. But unto you I say, the rest that are in Thyatira. The apostle turns from the church at large to that smaller section of it which had resisted the influences of the false teachers symbolized by Jezebel. They have not this teaching; that is, they have it not as their possession, they do not make it their own. Nor have they known the depths of Satan. The word depths was a favourite one at the time with those who pretended to a profounder knowledge of the truth, whether of God or Satan, than could be gained through the authorised teachers of the Christian Church, and who seem not unfrequently to have associated with their religious speculations lives of shameless and unrestrained licentiousness. The prevalent idea is, that these persons spoke only of the depths or of the depths of God, and that in bitter irony the Lord of the Church either adds here the words of Satan, or substitutes the name of Satan for the name of God. Such suppositions are perhaps unnecessary. We may have before us a trace of that Gnostic sect known as the Ophites, a name derived from the Greek word for a serpent, the emblem of Satan. That sect entertained a profound reverence for Satan, looking upon him as the benefactor, not the destroyer of man, while the ultimate result of their religious system was that they converted Satan into God and evil into good. The heresy was one of a most disastrous character; and yet in some of its forms it attained a widespread influence in the early Church, more especially in that district of Asia Minor which embraced the seven churches of the Apocalypse. No wonder that we find it alluded to as it is here!
I cast upon you none other burden. It is difficult to determine what precise burden is thus alluded to, whether the sufferings of one kind or another which the faithful remnant of the church was enduring, or the Christian obligations under which it lay to avoid the sins and errors encouraged by the Nicolaitans. This latter view has been thought to find confirmation in the decree of Act 15:28-29, where language very similar to that now before us is employed. By such an interpretation, however, the Christian life itself would be represented as a burden; while, at the same time, the use of the word cast is unsuitable to the thought of Christian precepts. The circumstances of the case must determine the meaning. The church at Thyatira suffered Jezebel. The burden of that part of it which remained true to its Lord was that this was done. Jezebel ought to have been put away: the alliance with the world ought to have been broken. The struggle to effect this, one maintained not against the world, but against brethren in a common faith, was so great that the Lord of the Church would lay upon those engaged in it no other burden (comp. on chap. Rev 2:1).
Fuente: A Popular Commentary on the New Testament
Here Christ returns to his counsel and charge given to the church at Thyatira, Unto you I say: that is, to you the angel, the governors and pastors, and to all the members of the church; I say unto you all, who have not owned nor entertained these doctrines of the Gnostics, who proudly call their filthy opinions profound mysteries and depths of knowledge, though they are indeed the depths of Satan, his policies and devices: as if Christ had said, “These vile seducers call their opinions depths, and so, such depths as Satan has brought out of hell; they are the whisperings and hissings of the old serpent, not the inspirations of the holy God; to you, I say, that I will not oppose or put upon you any new doctrine, but charge you to hold fast the old, that apostolic doctrine which you have received; persevere therein till I come to relieve you, and to release you from your persecutions, which will soon be at an end: Hold fast till I come.”
Observe farther, How our Saviour concludes this epistle to the church of Thyatira, as he did the former, with a consolatory promise to such as overcome temptations, persecutions, all and all manner of opposition in their Christian conversation, and faithfully persevere in well-doing to the end; to him, says Christ, will I give power over the nations; that is, power with me, and in subordination to me, to judge the world, wicked angels, and wicked men, at the great day; then shall you rule them with a rod of iron, and dash them to shivers like a potter’s vessel, even as I have received of my Father. As if Christ had said, “I have received power, as Mediator, from my Father, effectually to subdue and conquer all mine and your enemies, and I will make you partakers of it in some measure; you shall exercise an irresistible power over them by consenting to, by approving and applauding of, that righteous judgment which I shall denounce against them, and execute and inflict upon them.”
Learn, That believers shall sit as assessors with Christ in judgment, and approve the equity of his proceedings, against the finally impenitent then, though never so near and dear unto them now.
Observe lastly, The full and final reward which Christ promises to him that finally persevereth, and manfully overcometh, I will give him the morning star; that is, myself and Spirit to comfort him, and the light of glory to shine upon him to all eternity.
Note, Christ is called a star, because he enlightens all with the light of natural knowledge, and his church with divine illumination; and the morningstar, peradventure with respect to his incarnation, because as that rises not at the beginning of the night, or at the middle of it, but towards morning; so Christ came not in the beginning or middle of the dark time under the law, but in the last age of the world, in which he has shined forth the joy and comfort of all nations.
Fuente: Expository Notes with Practical Observations on the New Testament
Rev 2:24-25. But unto you I say, who have not this doctrine Of Jezebel; and to the rest Who have kept themselves from being led astray by these delusions; and have not known O happy ignorance! the depths of Satan The deep arts of deceit and error practised in his kingdom, to bring in all sorts of corruption, by teaching men to account things as indifferent and innocent that are wicked and abominable; as they speak
It seems they were continually boasting of the deep things which they taught. Our Lord owns they were deep, even deep as hell; for they were the very depths of Satan. I will put upon you none other burden Than that you have already suffered from Jezebel and her adherents. Or, I will lay no new restraints or injunctions upon you; but will only confirm the laws of truth, righteousness, and goodness, given to make you free from the dominion of sin, the truest and most important liberty. But that which ye Both the pastor and the church; have already received through my gospel, as essential to true religion, and necessary in order to your pleasing God, hold fast In principle and practice, in faith, love, and obedience; till I come To put an end to your time of trial, and receive you to the heavenly paradise.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 24
The rest in Thyatira; that is, those who had not fallen before the temptations spoken of above.–As they speak; that is, those referred to in the Revelation 2:18-23.
Fuente: Abbott’s Illustrated New Testament
2:24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the {l} depths of Satan, as they speak; I will {m} put upon you none other burden.
(l) He points out the bragging of certain men, who boasted of their deep, that is, plentiful and common knowledge, which nonetheless is devilish.
(m) I will speak no worse thing against you, being content to have showed you what I require to be in you.
Fuente: Geneva Bible Notes
4. Exhortation 2:24-25
Apparently this woman claimed that her teaching (that Christians can indulge the flesh with impunity) was deeper than the apostles’ teaching, but it was, of course, the depths of Satanic doctrine. Gnosticism, which taught that only its members could understand deep spiritual truth, was growing in popularity in this region at this time. It may have been part of her teaching. Jesus Christ exhorted the faithful in the church to continue with their present good conduct (Rev 2:19). He would soon purge the wicked ones from their midst.
"He cast (ballo) Jezebel and her children into conditions of unparalleled suffering (Rev 2:22-23), but He does not cast (ou ballo) upon the faithful anything worse than to keep doing what they already are doing." [Note: Ibid., p. 230.]