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.

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.

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.

And unto the rest

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

And which (καὶ οἵτινες)

Omit καὶ and. The 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 a serpent), 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."

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.

2:24 But unto you I say, and unto the rest in Thyatira. But to you I say, to the rest that are in Thyatira (Revised Version). To all who have naught to do with Jezebel.

As many as have not this doctrine. Jezebel then represents a false doctrine and a faction.

Which have not known the depths of Satan. Have not learned the mysteries and wisdom of Satan taught by these false teachers.

I will put upon you none other burden. None other than to avoid the sins of the false faction and teachers. Compare Ac 15:28,29.

2:24 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.

24. you . 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 Re 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 Ac 15:28, 29, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.

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.