Verse-by-Verse Bible Commentary

Revelation 2:24

But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you.
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Church;   Lukewarmness;   Satan;   Thyatira;   Scofield Reference Index - Satan;   The Topic Concordance - Government;   Obedience;  
Dictionaries:
American Tract Society Bible Dictionary - Thyatira;   Charles Buck Theological Dictionary - Patience of God;   Easton Bible Dictionary - Thyatira;   Fausset Bible Dictionary - Satan;   Thyatira;   Holman Bible Dictionary - Nicolaitans;   Revelation, the Book of;   Hastings' Dictionary of the Bible - Asia;   Burden;   Gnosticism;   Magi;   Nicolas;   Peter, Second Epistle of;   Thyatira;   Hastings' Dictionary of the New Testament - Commandment;   Devil ;   Divination;   Moses;   Thyatira ;   Unity (2);   Morrish Bible Dictionary - Remnant;   Thyatira;   The Hawker's Poor Man's Concordance And Dictionary - Sepharvaim;   People's Dictionary of the Bible - Jezebel;   Thyatira;   Smith Bible Dictionary - Thyati'ra,;  
Encyclopedias:
International Standard Bible Encyclopedia - Burden;   Doctrine;   Gnosticism;   Jezebel;   Philippi;   Revelation of John:;   Satan, Depths of;  

Adam Clarke Commentary

But unto you I say, and unto the rest - "But unto the rest, etc. 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 Romans 15:14, Romans 15:15. The expression of burden is taken from the history of Ahab, 2 Kings 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 Isaiah 13:1; (note), and Numbers 4:19; (note)." 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.

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Clarke, Adam. "Commentary on Revelation 2:24". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/revelation-2.html. 1832.

Albert Barnes' Notes on the Whole Bible

But unto you I say, and unto the rest in Thyatira - The word - “and” - καὶ 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.

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Barnes, Albert. "Commentary on Revelation 2:24". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/revelation-2.html. 1870.

Coffman Commentaries on the Bible

But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.

The rest ... "For the first time in these epistles, we meet with those who are spoken of as the rest, who are carefully distinguished from the great body of professing believers. The world had penetrated the church."[87]

Who know not the deep things of Satan ... There seems to be some doubt about what, exactly, is meant here. The problem was stated thus by Plummer:

Did they call their doctrine "deep things," which the Lord here enlarges to "deep things of Satan," in order to declare its true nature? Or did they themselves call their knowledge "the deep things of Satan," which they fathomed in order to prove their mastery over them?[88]

Plummer thought it was the former, but Lenski believed it was the latter. It could have been either. If the former, the Lord here exposed their "deep things" as really being of the devil; and, if the latter, the deviates were reasoning as some do even today, who say that in order to triumph over evil one must practice evil. "To probe the depths of Satan, one must go down into these depths ... the folly and fallacy of such reasoning are obvious."[89]

I cast upon you no other burden ... "The very language of Acts 15:28 is echoed in this";[90] and it seems possible, at least, that there is here "an allusion to the Jerusalem concordat of the early church which is recommended tacitly as a safe, wise rule of conduct."[91] Lenski, however, rejected this view, thinking that the reference is to the fact that "heretical opposition is always felt as a weight or burden that necessitates more strength to hold fast what we have."[92] It does not seem to this writer that the two viewpoints are necessarily opposed to each other.

[87] Charles H. Roberson, op. cit., p. 24.

[88] A. Plummer, op. cit., p. 66.

[89] R. C. H. Lenski, op. cit., p. 120.

[90] F. F. Bruce, op. cit., p. 639.

[91] James Moffatt, op. cit., p. 362.

[92] R. C. H. Lenski, op. cit., p. 121.

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on Revelation 2:24". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/revelation-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of 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 2 Kings 9:25.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Revelation 2:24". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/revelation-2.html. 1999.

Geneva Study Bible

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.

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Beza, Theodore. "Commentary on Revelation 2:24". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/revelation-2.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

and  …  the rest — The three oldest manuscripts omit “and”; translate then, “Unto you, the rest.”

as many as have not — not only do not hold, but are free from contact with.

and which — The oldest manuscripts omit “and”; translate, “whosoever.”

the depths — These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by 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 of Satan”; just as in Revelation 2:9, He says, instead of “the synagogue of God,” “the synagogue of Satan.” Hengstenberg thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, “as they speak,” that is, “as they call them,” coming after not only “depths,” but “depths of Satan,” seem to favor this latter view; otherwise I should prefer the former, in which case, “as they speak,” or “call them,” must refer to “depths” only, not also “depths of Satan.” The original sin of Adam was a desire to know EVIL as well as good, so in Hengstenberg‘s view, those who professed to know “the depths of Satan.” It is the prerogative of God alone to know evil fully, without being hurt or defiled by it.

I will put — Two oldest manuscripts have “I put,” or “cast.” One oldest manuscript reads as English Version.

none other burden — save abstinence from, and protestation against, these abominations; no “depths” beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul‘s doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable “burden.” But it is a “light” burden. In Acts 15:28, Acts 15:29, the very term “burden,” as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 2:24". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/revelation-2.html. 1871-8.

Robertson's Word Pictures in the New Testament

To you the rest (υμιν τοις λοιποιςhumin tois loipois). Dative case. Those who hold out against Jezebel, not necessarily a minority (Revelation 9:20; Revelation 19:21; 1 Thessalonians 4:13).

As many as (οσοιhosoi). Inclusive of all “the rest.”

This teaching (την διδαχην ταυτηνtēn didachēn tautēn). That of Jezebel.

Which (οιτινεςhoitines). “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.

Know not (ουκ εγνωσανouk egnōsan). Second aorist (ingressive) active of γινωσκωginōskō “did not come to know by experience.”

The deep things of Satan (τα βατεα του Σαταναta bathea tou Satanā). 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 (1 Corinthians 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 (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.

As they say (ως λεγουσινhōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.

None other burden (ουαλλο βαροςou- αροςallo baros). πορτιονBaros refers to weight (Matthew 20:12), περωphortion from ογκοςpherō to bear, refers to load (Galatians 6:5), βαροςogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4.

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on Revelation 2:24". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/revelation-2.html. Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

And unto the rest

Omit and, and render, as Rev., to you I say, to the rest, etc.

And which ( καὶ οἵτινες )

Omit καὶ andThe compound relative, which, classifies; which are of those who know not, etc.

The depths of Satan ( τὰ βάθη τοῦ Σατανᾶ )

The reference is, most probably, to the Gnostic sect of the Ophites ( ὄφις aserpent ), or, in Hebrew, Naasenes (naash a serpent ), serpent-worshippers, a sect the origin of which is unknown, but which existed as late as the sixth century; since, in 530, Justinian passed laws against it. “The veneration of the serpent was but the logical development of a theory, the germ of which is common to many of the Gnostic sects. Proceeding on the assumption that the creator of the world is to be regarded as an evil power, a thing in hostility to the supreme God, it follows as a natural consequence that the fall of man through disobedience to the command of his maker must be regarded, not as a transgression against the will of the supreme God, but as an emancipation from the authority of an evil being. The serpent, therefore, who tempted mankind to sin, is no longer their destroyer but their benefactor. He is the symbol of intellect, by whose means the first human pair were raised to the knowledge of the existence of higher beings than their creator. This conception, consistently carried out, would have resulted in a direct inversion of the whole teaching of scripture; in calling evil good and good evil; in converting Satan into God and God into Satan. The majority of the Ophite sects, however, seem to have shrunk from this portentous blasphemy. While acknowledging the fall of man as, in some manner, a deliverance from evil and an exaltation of human nature, they hesitated to carry out their principle by investing the evil spirit with the attributes of deity. A kind of compromise was made between scripture and philosophy. The serpent was, notwithstanding his service to mankind, represented as a being of evil nature and au enemy to man, though his work was overruled to man's good, and he himself was, beyond his intention, the instrument of a higher wisdom. Rut in one sect at least of the Ophites, the more logical and thoroughly blasphemous consequences of the first principles were exhibited openly and unblushingly” (Mansel, “Gnostic Heresies”). The characteristic boast of the Gnostics was their knowledge of the depths of divine things. In this they were probably perverting and caricaturing the words of Paul (Romans 11:33; 1 Corinthians 2:10).

As they speak

Rev., as they say. The questions are, 1st. What is the phrase alluded to? Is it the familiar formula of these heretics, “the depths,” or “the depths of God,” the depths of Satan being added by the Lord himself in ironical contrast with the depths of divine knowledge, - or is it the depths of Satan? 2nd. Does as they say refer to Christians, describing the depths of the Gnostics as depths of Satan, or does it refer to the heretics themselves, calling their own mysteries depths of Satan?

The majority of commentators regard as they say as referring to the heretics, and as applying only to the word depths; of Satan being added by the Lord in indignation. Alford says that no such formula as depths of Satan, or any resembling it, is found as used by the ancient Gnostic heretics.

Other burden ( ἄλλο βάτος )

The words for burden in the New Testament are ὄγκος (only in Hebrews 12:1), βάρος (Matthew 20:12; Galatians 6:2), and φορτίον (Matthew 11:30; Matthew 23:4; Galatians 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born ( φέρω ). Thus in Hebrews 12:1, “lay aside every weight ( ὄγκος ),” the figure being that of runners in the race-course, and the word appropriate as denoting the bulky robes and the accoutrements of the ordinary dress which might impede the freedom of the limbs. In Matthew 20:12, “the burden ( βάρος ) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Galatians 6:2, “Bear ye one another's burdens.” But in Galatians 6:5, the emphasis is on the act of bearing; and therefore φορτίον is used: “Every man shall bear his own burden;” i.e., every man shall carry that which it is appointed him to bear. The reference in that passage is probably to the prohibition enjoined by the apostolic council of Jerusalem, which concerned the very things which are rebuked here - fornication and abstinence from idol-meats. In the narrative of that council the phrase occurs “to lay upon you no greater burden ” (Acts 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.”

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Vincent, Marvin R. DD. "Commentary on Revelation 2:24". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/vnt/revelation-2.html. Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

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.

But I say to you who do not hold this doctrine — Of Jezebel.

Who have not known the depths of Satan — O happy ignorance! As they speak - That 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. Were these the same of which Martin Luther speaks? It is well if there are not some of his countrymen now in England who know them too well! I will lay upon you no other burden - Than that you have already suffered from Jezebel and her adherents.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
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Wesley, John. "Commentary on Revelation 2:24". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/revelation-2.html. 1765.

Abbott's Illustrated New Testament

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.

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Abbott, John S. C. & Abbott, Jacob. "Commentary on Revelation 2:24". "Abbott's Illustrated New Testament". https://www.studylight.org/commentaries/ain/revelation-2.html. 1878.

John Trapp Complete Commentary

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, 1 Timothy 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.

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Trapp, John. "Commentary on Revelation 2:24". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/revelation-2.html. 1865-1868.

Thomas Coke Commentary on the Holy Bible

Revelation 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 Romans 15:14-15. The expression of burden is taken from the history of Ahab, 2 Kings 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 Isaiah 13:1 and Numbers 4:19.

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Coke, Thomas. "Commentary on Revelation 2:24". Thomas Coke Commentary on the Holy Bible. https://www.studylight.org/commentaries/tcc/revelation-2.html. 1801-1803.

Greek Testament Critical Exegetical Commentary

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 ( οἵτινες, 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 γνῶσις, to boast of its βάθεα, 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 cœlestia. Si bona fide quæris, concrete vultu, suspenso supercilio Altum est, aiunt.” We may safely therefore refer the expression οὐκ ἔγνωσαν τὰ βάθεα to the heretics spoken of. But it is not so clear to whom as their subject the words ὡς λέγουσιν are to be appropriated, and again whose word τοῦ σατανᾶ is, whether that 1) of our Lord, 2) of the heretics, or 3) of the Christians addressed. If ὡς λέγουσιν belong to the Christians, then the sense will be, that they, the Christians, called the βάθεα of the heretics, the βάθεα τοῦ σατανᾶ, and were content to profess their ignorance of them. So Andr(41), Areth(42), Heinr., Züllig, 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 ὡς λέγουσιν belong to the heretics, we have our choice between two views of τοῦ σατανᾶ: either 1) that the heretics themselves called their own mysteries τὰ β. τοῦ σατανᾶ. 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 ὡς λέγουσιν applies only to the word βάθεα, and that, when, according to their way of speaking, τοῦ θεοῦ should have followed (cf. ref. 1 Cor.), the Lord in indignation substitutes τοῦ σατανᾶ. 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, Düsterd. 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.

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.), λαλοῦσιν would be required), I cast not upon yon any other burden (it is better, seeing that no τοῦτο or τό follows after πλήν below, not to carry on the sentence as if ἄλλο, πλήν … were closely joined, but to break it off at βάρος: leaving however the πλήν 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 Acts 15:28, we read ἔδοξεν γὰρ τῷ ἁγίῳ πνεύματι κ. ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων κ. αἵματος κ. πνικτῶν κ. πορνείας. This act of simple obedience, and no deep matters beyond their reach, was what the Lord required of them. And this βάρος 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., Düsterd.

Grot. al. give a more general meaning, true in part: “jactant illi se rerum multarum cognitione; eam a vobis non exigo.” Bengel understands by βάρος 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 ὑπομονή; and so Bed(45) (1), “non patiar vos tentari supra quod potestis,” and Beza, understanding βάρος 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 ἄλλο, πλήν 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. Revelation 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 ἅπαξ παραδοθεῖσα τοῖς ἁγίοις πίστις of Jude 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 ἄν gives an uncertainty when the time shall be, which we cannot convey in our language).

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Alford, Henry. "Commentary on Revelation 2:24". Greek Testament Critical Exegetical Commentary. https://www.studylight.org/commentaries/hac/revelation-2.html. 1863-1878.

Expository Notes with Practical Observations 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.

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Burkitt, William. "Commentary on Revelation 2:24". Expository Notes with Practical Observations on the New Testament. https://www.studylight.org/commentaries/wbc/revelation-2.html. 1700-1703.

Johann Albrecht Bengel's Gnomon of the New Testament

Revelation 2:24. (43) ὅσοι οὐκ ἔχουσιοὐκ ἔγνωσαν) The third person for the second. See Vorst. de Hebraism, c. 26.— οὐκ ἔγνωσαν) they were not Gnostics.— τὰ βάθεα) In Daniel 2:22, it is used in a good sense, αὐτὸς ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα.

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Bengel, Johann Albrecht. "Commentary on Revelation 2:24". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/revelation-2.html. 1897.

Matthew Poole's English Annotations on the Holy 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, 1 Corinthians 2:10, so these seducers would pretend their doctrines also were deep things: Christ calls them the devil’s mysteries, deep things of Satan.

I will put upon you none other burden; I will lay no other burden of trials and afflictions.

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Poole, Matthew, "Commentary on Revelation 2:24". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/revelation-2.html. 1685.

Alexander MacLaren's Expositions of Holy Scripture

глубин сатанинских Эта невероятная распущенность и отклонение от правил явились предвестником гностического учения о том, что человек был свободен входить и исследовать сферу сатаны и позволять телу совершать грех, не нанося вреда духу (см. во Введении к 1-му Иоанна Предпосылки и структура).

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MacLaren, Alexander. "Commentary on Revelation 2:24". Alexander MacLaren's Expositions of Holy Scripture. https://www.studylight.org/commentaries/mac/revelation-2.html.

Justin Edwards' Family Bible New Testament

The depths of Satan, as they speak; this Jezebel and her followers were in the habit of speaking of the depths of knowledge which they possessed; but the apostle calls them the depths of Satan.

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Edwards, Justin. "Commentary on Revelation 2:24". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/revelation-2.html. American Tract Society. 1851.

Foy E. Wallace's Commentary on the Book of Revelation

4. "The rest in Thyatira, as many as have not this doctrine"--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.

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Wallace, Foy E. "Commentary on Revelation 2:24". "Foy E. Wallace's Commentary on the Book of Revelation". https://www.studylight.org/commentaries/foy/revelation-2.html. 1966.

Schaff's Popular Commentary on the New Testament

Revelation 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 Acts 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. Revelation 2:1).

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Schaff, Philip. "Commentary on Revelation 2:24". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/revelation-2.html. 1879-90.

E.W. Bullinger's Companion Bible Notes

and. Omit.

rest. App-124.

depths. Compare 2 Corinthians 2:11.

I will put . . . none. Read "I lay not" (App-105.)

other. See App-124.

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Bullinger, Ethelbert William. "Commentary on Revelation 2:24". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/revelation-2.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

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.

You ... and unto the rest. A B C omit "and," 'unto you, the rest.' 'Aleph (') [ en (Greek #1722)], 'among the rest.'

As many as have not - not only do not hold, but are free from contact with.

And which. 'Aleph (') A B C omit "and," 'whosoever.'

The depths. These false prophets boasted of their knowledge of the deep things of God: pretensions subsequently expressed by their arrogant title, Gnostics ('full of knowledge'). The Spirit declares their so-called "depths" (of knowledge) to be really "depths of Satan;" just as Revelation 2:9, He says, instead of 'the synagogue of God,' "the synagogue of Satan." Hengstenberg thinks the teachers professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without harm. They who think to fight Satan with his own weapons find him more than a match for them. "As they speak," i:e., 'as they call them,' coming after not only "depths," but "depths of Satan," favours this. The sin of Adam was a desire to know EVIL as well as good: so those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt by it.

I will put. So 'Aleph (') B but A C have, 'I put,' or 'cast.'

None other burden - except abstinence from, and protestation against, these abominations: no "depths" beyond your reach, such as they teach; the old faith and rule once for all delivered to the saints. Exaggerating Paul's doctrine of grace without the law for justification and sanctification, the seducers rejected the law as an intolerable "burden." But it is a 'light' burden. In Acts 15:28-29, "burden," as here, is used of abstinence from fornication and idol meats: to this the Lord refers.

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 2:24". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/revelation-2.html. 1871-8.

Ellicott's Commentary for English Readers

(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, borrowed—in sound though not in sense—from 1 Corinthians 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 Acts 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.

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Ellicott, Charles John. "Commentary on Revelation 2:24". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/revelation-2.html. 1905.

Treasury of Scripture Knowledge

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.
the depths
12:9; 13:14; 2 Corinthians 2:11; 11:3,13-15; Ephesians 6:11,12; 2 Thessalonians 2:9-12
I will
Acts 15:28
Reciprocal: Matthew 23:4 - GeneralLuke 11:9 - I say;  Romans 8:39 - depth;  Revelation 2:13 - Satan's

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Torrey, R. A. "Commentary on Revelation 2:24". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/revelation-2.html.

E.M. Zerr's Commentary on Selected Books of the New Testament

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.

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Zerr, E.M. "Commentary on Revelation 2:24". E.M. Zerr's Commentary on Selected Books of the New Testament. https://www.studylight.org/commentaries/znt/revelation-2.html. 1952.

Hanserd Knollys' Commentary on Revelation

Revelation 2:24

Revelation 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 depths of Satan, as they speak; I will put upon you none other burden.

"But unto you,"

that Isaiah, ministers

"and unto the rest,"

to wit, the members of the church

"in Thyatira, as many as have not this doctrine"

to wit, of the Nicolaitans, that is to say, as many of you members as have not received that doctrine, and which have not known, that Isaiah, have not owned, nor approved

"the depths of Satan, as they speak."

"They," that is the false teachers, or they that taught this false and corrupt doctrine of the Nicolaitans; and they, to wit, those that were seduced by that doctrine, and received it and approved it. "They speak," as if there were a depth of wisdom and mystery in that doctrine; but saith Christ it is

"the depths of Satan." Such false doctrines the apostle calls the doctrine of devils, { 1 Timothy 4:1} and the mystery of iniquity. { 2 Thessalonians 2:7; 2 Thessalonians 2:11}

"I will put upon you none other Burden,"

saith Christ, that Isaiah, no other duty or yoke.

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Knollys, Hanserd. "Commentary on Revelation 2:24". "Hanserd Knollys' Commentary on Revelation". https://www.studylight.org/commentaries/hkc/revelation-2.html.

Whedon's Commentary on the Bible

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 2 Thessalonians 2:7.

None other burden—Seems to be a remarkable quotation from the apostolic decree, Acts 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.

 

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Whedon, Daniel. "Commentary on Revelation 2:24". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/revelation-2.html. 1874-1909.

The Expositor's Greek Testament

Revelation 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. Vàlent. 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, Jülicher, 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 (Revelation 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.Revelation 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.

 

 

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Revelation 2:24". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/revelation-2.html. 1897-1910.

The Bible Study New Testament

24. But the rest of you. Some were faithful and had not followed the false way of Jezebel. Any other burden. Only to avoid the sins of the faction. [Compare Acts 15:28-29.]

 

 

 

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Bibliographical Information
Ice, Rhoderick D. "Commentary on Revelation 2:24". "The Bible Study New Testament". https://www.studylight.org/commentaries/ice/revelation-2.html. College Press, Joplin, MO. 1974.