The Meaning of Revelation 2:24 Explained

Revelation 2:24

KJV: 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.

YLT: 'And to you I say, and to the rest who are in Thyatira, as many as have not this teaching, and who did not know the depths of the Adversary, as they say; I will not put upon you other burden;

Darby: But to you I say, the rest who are in Thyatira, as many as have not this doctrine, who have not known the depths of Satan, as they say, I do not cast upon you any other burden;

ASV: 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.

KJV Reverse Interlinear

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. 

What does Revelation 2:24 Mean?

Context Summary

Revelation 2:18-29 - "hold Fast Till I Come"
Note that Jesus does not hesitate to appropriate the sublime title-the Son of God. His eyes penetrate profoundest secrets, and His advent leaves a trail of purity like fire behind Him. He recognizes the many good qualities of His church at Thyatira, but accuses her of having raised no protest against the woman Jezebel. She had actually permitted the promulgation of soul-destroying error, with most disastrous results.
This Jezebel apparently taught that there were deep philosophies in the heathen system around them, and the result was that the professing servants of Christ were led into complicity with the outward corruption of heathendom. An evident attempt was being made to graft on to Christianity the mysteries of darkness, which were in direct antagonism to the purity of the teachings of Christ.
Notice the contrast between her works and my works, Revelation 2:22; Revelation 2:26. The saints who are true to Christ shall be associated with Him in His Kingdom, but best of all they are made to possess the Morning Star, that is, they now stand with their Lord in the dawn of a new era. Already the day has dawned and the Day Star has arisen in their hearts, 2 Peter 1:19. [source]

Chapter Summary: Revelation 2

1  What is commanded to be written to the angels, that is, the ministers of the churches of Ephesus,
8  Smyrna,
12  Pergamos,
18  Thyatira, and what is commended and lacking in them

Greek Commentary for Revelation 2:24

To you the rest [υμιν τοις λοιποις]
Dative case. Those who hold out against Jezebel, not necessarily a minority (Revelation 9:20; Revelation 19:21; 1 Thessalonians 4:13). [source]
As many as [οσοι]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην — tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “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 (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 λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos 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. [source]
This teaching [την διδαχην ταυτην]
That of Jezebel. [source]
Which [οιτινες]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “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 (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 λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos 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. [source]
Know not [ουκ εγνωσαν]
Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.” [source]
The deep things of Satan [τα βατεα του Σατανα]
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 λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos 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. [source]
As they say [ως λεγουσιν]
Probably referring to the heretics who ridicule the piety of the other Christians. [source]
None other burden [ουαλλο βαρος]
πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos 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. [source]
And unto the rest []
Omit and, and render, as Rev., to you I say, to the rest, etc. [source]
And which [καὶ οἵτινες]
Omit καὶ andThe compound relative, which, classifies; which are of those who know not, etc. [source]
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). [source]
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. [source]
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.” [source]

Reverse Greek Commentary Search for Revelation 2:24

1 Corinthians 2:10 Through the Spirit [δια του πνευματος]
The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where “human ability and research would not have sufficed” (Robertson and Plummer), “according to the revelation of the mystery” (Romans 16:25), “the revelation given to Christians as an event that began a new epoch in the world‘s history” (Edwards). Searcheth all things (παντα εραυναι — panta eraunāi). This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” (και τα βατη του τεου — kai ta bathē tou theou). Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
1 Corinthians 2:10 Searcheth all things [παντα εραυναι]
This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
Revelation 2:9 But thou art rich [αλλα πλουσιος ει]
Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (Revelation 3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke 12:21) and in good deeds (1 Timothy 6:18). Perhaps Jews and pagans had pillaged their property (Hebrews 10:34), poor as they already were.Blasphemy (βλασπημιαν — blasphēmian). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45.Of them which say “From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω — legō (Acts 5:36; Acts 8:9) even though λεγοντων — legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα — sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Revelation 2:9 Of them which say [εκ των λεγοντων]
“From those saying” This is the accusative of general reference and the infinitive in indirect discourse after λεγω — legō (Acts 5:36; Acts 8:9) even though λεγοντων — legontōn is here ablative (cf. Revelation 3:9), common idiom. These are actual Jews and only Jews, not Christians.And they are not Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα — sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Revelation 2:9 And they are not [και ουκ εισιν]
Another parenthesis like that in Revelation 2:2. These are Jews in name only, not spiritual Jews (Galatians 6:15., Romans 2:28).A synagogue of Satan (συναγωγη του Σατανα — sunagōgē tou Satanā). In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Revelation 2:9 A synagogue of Satan [συναγωγη του Σατανα]
In Revelation 3:9 again and note Revelation 2:13, Revelation 2:24, serving the devil (John 8:44) instead of the Lord (Numbers 16:3; Numbers 20:4). [source]
Revelation 9:4 But only such men as [ει μη τους αντρωπους οιτινες]
“Except (elliptical use of ει μη — ei mē if not, unless) the men who (the very ones who).” For this use of οστις — hostis see Revelation 1:7; Revelation 2:24; Revelation 20:4.The seal of God upon their foreheads (την σπραγιδα του τεου επι των μετωπων — tēn sphragida tou theou epi tōn metōpōn). Provided for in Revelation 7:3. “As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss” (Swete). [source]

What do the individual words in Revelation 2:24 mean?

To you however I say to [the] rest of those in Thyatira as many as not have the teaching this who have known the depths - of Satan as they say Not I will cast upon you any other burden
Ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην οἵτινες ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ ὡς λέγουσιν οὐ βάλλω ἐφ’ ὑμᾶς ἄλλο βάρος

Ὑμῖν  To  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
τοῖς  to  [the] 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
λοιποῖς  rest 
Parse: Adjective, Dative Masculine Plural
Root: λοιπός  
Sense: remaining, the rest.
τοῖς  of  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
Θυατείροις  Thyatira 
Parse: Noun, Dative Neuter Plural
Root: Θυάτειρα  
Sense: a colony of Macedonia Greeks, situated between Sardis and Pergamos on the river Lycus; its inhabitants gained their living by traffic and the art of dyeing in purple.
ὅσοι  as  many  as 
Parse: Personal / Relative Pronoun, Nominative Masculine Plural
Root: ὅσος  
Sense: as great as, as far as, how much, how many, whoever.
διδαχὴν  teaching 
Parse: Noun, Accusative Feminine Singular
Root: διδαχή  
Sense: teaching.
ταύτην  this 
Parse: Demonstrative Pronoun, Accusative Feminine Singular
Root: οὗτος  
Sense: this.
ἔγνωσαν  have  known 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
βαθέα  depths 
Parse: Adjective, Accusative Neuter Plural
Root: βαθύς  
Sense: deep.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Σατανᾶ  of  Satan 
Parse: Noun, Genitive Masculine Singular
Root: Σατανᾶς  
Sense: adversary (one who opposes another in purpose or act), the name given to.
λέγουσιν  they  say 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: λέγω 
Sense: to say, to speak.
βάλλω  I  will  cast 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: βάλλω 
Sense: to throw or let go of a thing without caring where it falls.
ἐφ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἄλλο  any  other 
Parse: Adjective, Accusative Neuter Singular
Root: ἄλλος  
Sense: another, other.
βάρος  burden 
Parse: Noun, Accusative Neuter Singular
Root: βάρος  
Sense: heaviness, weight, burden, trouble.