Online Resource Library
Commentary Index | Return to PrayerRequest.comVincent Word Studies - Revelation 2:24 - 2:24
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
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 (Rom 11:33; 1Co 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 Heb 12:1), βάρος (Mat 20:12; Gal 6:2), and φορτίον (Mat 11:30; Mat 23:4; Gal 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born (φέρω). Thus in Heb 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 Mat 20:12, “the burden (βάρος) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Gal 6:2, “Bear ye one another's burdens.” But in Gal 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” (Act 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.”