(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 1Corinthians 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.

Verse 24. - But to you I say, to the rest in Thyatira. The "and" after "I say" in the Authorized Version is a false reading, which it shares with the Vulgate and Luther: "to you" and "to the rest" are in apposition. Which know not the deep things of Satan, as they say. Two questions confront us here, and it is not possible to answer either with certainty:

(1) Who is it who say something?

(2) What is it that they say?

(1) Note that "say" (Revised Version), not "speak" (Authorized Version), is right; the Greek is λέγουσιν, not λαλοῦσιν. The nominative to "say" may be either the faithful in Thyatira, "who have not this doctrine," and who show their detestation of it by calling it "the deep things of Satan;" or the holders of this doctrine, who profess to be in the possession of profound knowledge of a mysterious kind. Of these two the former is rather tame in meaning. Moreover, we should have expected "as ye say" to harmonize with "to you I say." Therefore we may suppose that it is those who have this doctrine who are indicated in "as they say."

(2) What, then, did they say? Did they call their doctrine "deep things," which the Lord here enlarges into "deep things of Satan," in order to declare its true character? Or did they themselves call their knowledge "the deep things of Satan," which they fathomed in order to prove their mastery over them? The former seems better. It is improbable that any sect, nominally Christian, would in so many words claim special knowledge of "the deep things of Satan." Rather, he who condemns the "synagogue of Satan" (ver. 9) at Smyrna, and the "throne of Satan" (ver. 13) at Pergamum, here condemns the "deep things of Satan" at Thyatim. In any case, "deep things" is the prominent thought. It is some early form of Gnosticism that is indicated, and we know from various sources that "deep" was a favourite expression of theirs with regard to the knowledge which they professed. "The Valen-tinians have formed Eleusinian orgies, consecrated by a mighty silence, having nothing heavenly in them but their mystery. If, in good faith, you ask questions with contracted forehead and frowning brow, they say, 'It is profound'" (Tert., 'Adv. Valent.,' 1.). Similarly, Irenaeus states that they claimed to have found out the "deep things of Bythos" - "profunda Bythi adinvenisse se dicunt" (II. 22:1). Βυθός (equivalent to "depth") is the primary being or god of the Valentinian system, another name for which is Αρρητος (equivalent to "unspeakable "). Hence elsewhere, for profunda Bythi, Irenaeus uses the expression profunda Dei in speaking of these Gnostic claims (II. 22:3). Similarly, Hippolytus ('Refut.,' V. 6:1) states that the Naassenes called themselves Gnostics, saying that they alone knew the depths - τὰ βάθη γινώσκειν, which is singularly close to what we have here. Note, however; that here the true reading is τὰ βαθέα, neuter plural of the adjective βαθύς, not (as in 1 Corinthians 2:10) τὰ βάθη, plural of the substantive βάθος. See also the fragment of a letter of Valentinus, preserved in Epiphanius ('Contra Haer. adv. Valent.,' 1:31). I cast upon you none other burden. An obvious echo of the decision of the Council of Jerusalem respecting these very sins, fornication and idolatry, in reference to Christian liberty (Acts 15:28, 29), where the very same word (βάρος) is used for "burden." In Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5, the word for "burden" is φορτίον, whereas βάρος is used in Matthew 20:12; 2 Corinthians 4:17; Galatians 6:2; 1 Thessalonians 2:6. Here, as in ver. 22, the true text gives βάλλω, not βαλῶ; and obviously the word should be rendered in the same way in both verses, not "cast" in one place and "put" in another. "None other" means none other than a more determined opposition to these specious abominations. Hold fast your own doctrine, and denounce the false. Others, much less probably, interpret "none other burden" than the sufferings in which they exhibit the "patience" for which they are praised (ver. 19). This gives a very poor meaning, and, moreover, breaks the connexion with what follows: they are certainly not told to hold fast their sufferings, but Christ's precepts as to faith and conduct.

2:18-29 Even when the Lord knows the works of his people to be wrought in love, faith, zeal, and patience; yet if his eyes, which are as a flame of fire, observe them committing or allowing what is evil, he will rebuke, correct, or punish them. Here is praise of the ministry and people of Thyatira, by One who knew the principles from which they acted. They grew wiser and better. All Christians should earnestly desire that their last works may be their best works. Yet this church connived at some wicked seducers. God is known by the judgments he executes; and by this upon seducers, he shows his certain knowledge of the hearts of men, of their principles, designs, frame, and temper. Encouragement is given to those who kept themselves pure and undefiled. It is dangerous to despise the mystery of God, and as dangerous to receive the mysteries of Satan. Let us beware of the depths of Satan, of which those who know the least are the most happy. How tender Christ is of his faithful servants! He lays nothing upon his servants but what is for their good. There is promise of an ample reward to the persevering, victorious believer; also knowledge and wisdom, suitable to their power and dominion. Christ brings day with him into the soul, the light of grace and of glory, in the presence and enjoyment of him their Lord and Saviour. After every victory let us follow up our advantage against the enemy, that we may overcome and keep the works of Christ to the end.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.