Revelation 2:14

But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(14) But I have a few things against thee.—The word “few” is not to be taken as though the ground of rebuke was a trifling one. The little leaven might leaven the whole lump; and those who had been brave unto death in the days of persecution had been less temptation-proof against more seductive influences. The church tolerated without remonstrance men holding [the word is the same as that used in commendation (Revelation 2:13), “Thou holdest (fast) My name”] “the teaching of Balaam, who taught Balak to put a stumbling-block before the sons of Israel; (namely) to eat things sacrified to idols, and to commit fornication.” Israel could not be cursed, but they might be made to bring a curse upon themselves by yielding to sin; so the counsel of Balaam was to tempt them through the women of Midian, and “Behold, these caused the children of Israel to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord” (Numbers 31:16). A similar temptation was endangering the Pergamene Church.

Benson Commentary

Revelation 2:14-15. But I have a few things against thee — Things that deserve reproof, and require reformation; because thou hast there — Those whom thou oughtest to have immediately cast out from the flock, that hold the doctrine of Balaam — Doctrine nearly resembling his: who taught Balak — And the rest of the Moabites; to cast a stumbling-block before the children — Rather, the sons, as των υιων signifies; of Israel — So named in opposition to the daughters of Moab, by whom Balaam enticed them to the commission of gross sin; to eat things sacrificed to idols — Which, in so idolatrous a city as Pergamos, was, in the highest degree, hurtful to Christianity: and to commit fornication — Which was constantly joined with the idol-worship of the heathen. So hast thou also — As well as the angel at Ephesus; them that hold the doctrine, &c. — Who go so far as to justify their bad conduct by receiving the principles of the Nicolaitanes; which thing I hate — Condemn and detest as most inconsistent with the purity of the Christian faith and religion: and these thou sufferest to remain in the flock. “It seems not improbable,” Doddridge thinks, “that the doctrine of Balaam and that of the Nicolaitanes might be the same; or the latter might be more strenuous in justifying and propagating their doctrine, and acting upon it; and that this doctrine might be like that of some modern seducers, namely, that it is lawful to dissemble the Christian faith, and to conform to the established superstition, to prevent persecution: a fatal error, which tends most effectually to overthrow Christianity, the existence of which, in these later ages, is owing to the contrary doctrine and practice.”

Matthew Henry's Concise Commentary

2:12-17 The word of God is a sword, able to slay both sin and sinners. It turns and cuts every way; but the believer need not fear this sword; yet this confidence cannot be supported without steady obedience. As our Lord notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations and discouragements from the same causes. In a situation of trials, the church of Pergamos had not denied the faith, either by open apostacy, or by giving way so as to avoid the cross. Christ commends their stedfastness, but reproves their sinful failures. A wrong view of gospel doctrine and Christian liberty, was a root of bitterness from which evil practices grew. Repentance is the duty of churches and bodies of men, as well as of particular persons; those who sin together, should repent together. Here is the promise of favour to those that overcome. The influences and comforts of the Spirit of Christ, come down from heaven into the soul, for its support. This is hidden from the rest of the world. The new name is the name of adoption; when the Holy Spirit shows his own work in the believer's soul, this new name and its real import are understood by him.

Barnes' Notes on the Bible

But I have a few things against thee - As against the church at Ephesus, Revelation 2:4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had "left their first love"; but it is spoken in commendation of them that they "hated the deeds of the Nicolaitanes," Revelation 2:6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical error - error that tended to sap the very foundation of morals.

Because thou hast there them that hold the doctrine of Balaam - It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse.

Who taught Balac to cast a stumbling-block before the children of Israel - The word "stumbling-block" properly means anything over which one falls or stumbles, and then anything over which anyone may fall into sin, or which becomes the occasion of one's falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the divine malediction. The main circumstances in the case were these:

(1) Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Numbers 22:3-4.

(2) in these circumstances he resolved to send for one who had a distinguished reputation as a prophet, that he might "curse" that people, or might utter a malediction over them, in order, at the same time, to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a prevalent opinion of ancient times, that prophets had the power of blighting anything by their curse. Compare the notes on Job 3:8. For this purpose he sent messengers to Balaam to invite him to come and perform this service, Numbers 22:5-6.

(3) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Numbers 22:12.

(4) when the answer of Balaam was reported to Balak, he supposed that he might be prevailed to come by the offer of rewards, and he sent more distinguished messengers with an offer of ample honor if he would come, Numbers 22:15-17.

(5) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Numbers 22; Numbers 23; Numbers 24:10 ff.

(6) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the King of Moab, he cast about for some way in which the object might yet he accomplished - that is, in which the curse of God might in fact rest upon the Hebrew people, and they might become exposed to the divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere prevailed, and God sent a plague upon them to punish them, Numbers 25:1 ff. That also this was planned and instigated by Balaam is apparent from Numbers 31:16; "Behold these (women) caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord." The attitude of Balaam's mind in the matter was this:

I. He had a strong desire to do what he knew was wrong, and which was forbidden expressly by God.

II. He was restrained by internal checks and remonstrances, and prevented from doing what he wished to do.

III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead people into idolatry, and the ordinary accompaniment of idolatry - licentiousness.

To eat things sacrificed unto idols - Balaam taught the Hebrews to do this - perhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrifice - since an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purpose, it would seem that these teachers at Pergamos had induced professing Christians to attend on those feasts - thus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols considered in the notes on 1 Corinthians 8.

And to commit fornication - Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the pagan world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. Compare the notes on Acts 15:20.

Jamieson-Fausset-Brown Bible Commentary

14. few—in comparison of the many tokens of thy faithfulness.

hold the doctrine of Balaam—"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," Nu 31:16. "Balak" is dative in the Greek, whence Bengel translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and Josephus [Antiquities,4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case.

children—Greek, "sons of Israel."

stumbling-block—literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [Trench].

eat things sacrificed unto idols—the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1Co 8:1-13; 10:25-33.

fornication—often connected with idolatry.

Matthew Poole's Commentary

But I have a few things against thee; though I have much to commend thee for, yet I have some things to accuse thee of, and to complain of thee for.

Because thou hast there them that hold the doctrine of Balaam: by the doctrine of Balaam, he means the doctrine of the Nicolaitanes, (as he expounds himself, Revelation 2:15), which was like the doctrine of Balaam.

Who taught Balac to cast a stumblingblock before the children of Israel; that Balaam of whom we read, Numbers 24:1-25:18, who being sent for by Balak the king of Moab to come and curse Israel, and finding that God restrained him, and turned his tongue from cursing them to pronounce blessings to them, instructed Balak at last how to lay a stumblingblock before them, to make them to fall, viz. to set the Moabitish women to tempt them to commit uncleanness with them, and so to feast with them in their idols’ temples, and eat of their meat first offered unto their idols.

Gill's Exposition of the Entire Bible

But I have a few things against thee,.... The members of this church before their open separation from the apostasy; who still continued in the communion of the corrupt church of Rome, though they remonstrated against the errors and evil practices that crept in; and so were a stumbling block, and a snare to others to join in their idolatry and superstition:

because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel,

to eat things sacrificed unto idols, and to commit fornication: which latter was in order to the former: the instruction Balaam gave to Balak, which is here called his doctrine, was, that Balak should get some of the most beautiful women in his kingdom to ply the men of Israel, and draw them into uncleanness, and so to idolatry; by which means, God being angry with them, he might get an advantage over them: that the Israelites did commit whoredom with the daughters of Moab, and eat things sacrificed to idols, and bowed down to Baal Peor, is certain, Numbers 25:1; but that this was brought about through the counsel of Balaam is not so plainly expressed, though it is hinted at in Numbers 31:15; but the Jewish writers are very express about this matter. Jonathan ben Uzziel, one of their Targumists on Numbers 24:14, has these words of Balaam,

"Come, and I will counsel thee, (speaking to Balak,) go and set up inns, and place in them whorish women, to sell food and drink at a low price: and this people will come and eat and drink, and be drunken, and will lie with them, and deny their God; and they will be quickly delivered into thine hands, and many of them shall fall.

This now was the stumbling block he taught Balak to lay before them. And elsewhere (g) it is said,

"that Balaam, the wicked, gave counsel to Balak, the son of Zippor, to cause the Israelites to fall by the sword; he said to him, the God of this people hates whoredom, cause thy daughters to commit whoredom with them, and ye shall rule over them.

And then they go on to relate how they built shops, and placed an old woman without, and a young woman within; and when the Israelites came to buy, how well they used them, and what familiarity they admitted them to; how they made them drink of Ammonitish wine, which inclined to lust and when the signified their desire, oblige them to worship Baal Peor, and renounce the law of Moses. Both Philo (h) and Josephus (i) speak of this counsel of Balaam, much to the same purpose. The Samaritan Chronicle says (k) that this counsel pleased the king, and he sent into the camp of Israel, on a sabbath day, twenty four thousand young women, by whom the Israelites were so seduced, that they did everything they desired them, which was just the number of those that were slain, Numbers 25:9. By Balaam may be meant the pope of Rome, for that name signifies, "the lord of the people"; and is very appropriate to him, who in this interval took upon him to be universal bishop, and lorded it over both church and state, in a most haughty and tyrannical manner; and the Balaamites were those who submitted to his power and authority, and received his doctrines; and by Balak, king of Moab, may be intended the secular powers, the emperors, kings, and princes of the earth, who were instructed by the popes of Rome, to draw their subjects into idolatry, which is spiritual fornication, to eat the breaden God, to worship the host, images, and saints departed; and which proved a snare, and a stumbling to some of this church, as to the Israelites of old, to do the same things,

(g) T. Hieros. Sanhedrin, fol. 28. 4. & Bab. Sanhedrin, fol. 106. 1. Bemidbar Rabba, sect. 20. fol. 229. 1. Yalkut, par. 1. fol. 244. 3, 4. & par. 2. fol. 76. 4. (h) De Vita Mosis, l. 7. p. 647, 648. (i) Antiqu. l. 4. c. 6. sect. 6, 7, 8, 9. (k) Apud Hottinger. Exercit. Antimorin. p. 109.

Geneva Study Bible

But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to {f} eat things sacrificed unto idols, and to commit fornication.

(f) That which is here spoken of things offered to idols, is meant of the same type which Paul speaks of in 1Co 10:14.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Revelation 2:14-15. The reproof contrasted with the commendation[1142] refers to a few things: ὀλίγα. Hence the plural occurs not because the tolerance of the false teachers is conceived “as more than one want,”[1143] but, without noting the idea of plurality as such, designates in a certain abstract way only the general conception “a few.”[1144] What follows shows that actually only one particular thing is meant[1145] The subject of the reproof, moreover, is designated as small, not by litotes,[1146] also not with respect to atonement,[1147] but because the church itself was not so much involved in the false doctrines, as, on the contrary, only certain adherents of the same are enumerated among its members.[1148] The ἜΧΕΙς—not precisely equivalent to ἈΝΈΧΕΙς, “thou bearest”[1149]—contains, in accordance with the connection, the additional idea, that the unaffected part, properly the heart of the church,[1150] may have been slothful in efforts to reclaim the erring;[1151] at all events, the church as such[1152] is regarded as a whole, and hence is made responsible for containing within it the Nicolaitan false teachers, for this may always be referred to a defect of its nature with respect to the critical life of faith. Hence the call to repentance is made to the church as a whole, even though the conflict with the Lord coming to judgment pertains only to the false teachers (Revelation 2:16). The ἘΚΕῖ stands in inner relation with Revelation 2:13, as also the designation of the false teachers (ΚΡΑΤΟῦΝΤΑς Τ. ΔΙΔ. ΒΑΛ., Revelation 2:14, and ΚΡΑΤΟῦΝΤΑς. Τ. ΔΙΔ. ΝΙΚ., Revelation 2:15) forms an antithesis to the commendation of the church, ΚΡΑΤΕῖς Τ. ὈΝ ΜΟΥ, Revelation 2:13. Even in a place where a church has held fast to the name of the Lord even unto death, is there to be room at least for such godless doctrines.

Τῷ ΒΑΛΆΚ. Luther incorrectly according to the Var., ἘΝ Τῷ Β., “through Balak.” Nor is the dative to be regarded a dat. comm., “to please B.,” “in the interest of B.,” so that it could result only from the connection that “the people of Balak” were strictly the women of Moab[1153] whom especially Balaam had taught to lead astray the Israelites.[1154] Here no appeal dare be made to the fact that in Revelation 2:20 the acc. is construed regularly with ΔΙΔΆΣΚΕΙΝ, for there the use of the acc. is conditioned also by the ΠΛΑΝᾷ. The dat. with ΔΙΔΆΣΚΕΙΝ is Hebraizing.[1155] The entire construction is like that of, e.g., Revelation 2:7, where first the dat. and then the inf. follows the ΔΏΣΩ. On the other hand, a dat. comm. in the above sense seems too refined for the writer of the Apoc. Besides, it can in no way be inferred from the construction in Numbers 31:16, that Balaam immediately perverted the Moabite women: he may have given the advice referred to for leading the children of Israel astray, by means of Balak, whom he immediately taught.

τὴν διδαχὴν βαλ. The expression διδαχὴ is not to be explained simply from the counterpart, the διδαχὴ Νικ., since with the Nicolaitans an actual doctrine was the fundamental principle, which with Balaam was only an advice,[1156] but has its justification in the succeeding δς ἐδίδασκεν. The doctrine communicated to Balak is first condemned according to its ungodly and corrupt nature: βαλεῖν σκάνδαλον ἐνώπιον τ. ὑ. Ἰσρ., then is stated according to its contents, so far as it refers to the present Nicolaitans: φαγ. εἰδωλ. κ. πορν. The instruction of Balaam contained a σκάνδαλον[1157] because the Israelites were thereby led to a sin against their God,[1158] viz., to participation in the idol-worship of Baal Peor and to fornication. In Numbers 25:1 sqq., mention is made not only of the eating of the sacrifices made to idols, but also of the making of sacrifices. But here Christ regarded it sufficient to state what the Israelites had in common with the Nicolaitans.[1159] ΟὝΤΩς ἜΧΕΙς ΚΑῚ ΣΎ, Κ.Τ.Λ. “Just as Balak held the pestiferous doctrine of Balaam, so among you there are some holding the erroneous doctrine of Nicolaus.” Thus N. de Lyra with substantial correctness explains the ΟὝΤ. ΚΑῚ ΣΎ, while he errs only by[1160] combining the ὉΜΟΊΩς at the close of Revelation 2:15, referring back to what precedes, with ΜΕΤΑΝΌΗΣΟΝ, Revelation 2:16, as if the church at Perg. were called to repentance like the church at Ephesus (Revelation 2:5). But this reference is almost still more unnatural than that proposed by De Wette,[1161] according to which the ΚΑῚ ΣΎ is used by way of comparison with Ephesus, Revelation 2:6, and thereby a clear distinction is to be indicated between Balaamites and Nicolaitans, both of whom are considered as being in Perg. But by ὍΝΤΩς

ὉΜΟΊΩς is the Nicolaitan misconduct, consisting in ΦΑΓΕῖΝ ΕἸΔΩΛ. and ΠΟΡΝΕῦΣΑΙ,[1162] compared with the type of Balaamite sins, while the ΚΑῚ ΣΎ in this line of thought either points back to Balak,[1163] or, as is more probable, refers for its meaning to the ancient church of the children of Israel. As then there were in Israel many who sinned after the doctrine of Balaam, so thou hast likewise Nicolaitan offenders. But it in no way follows, that, because the name Nicolaitan recalls symbolically the meaning of Balaam’s name,[1164] therefore also the ΦΑΓ. ΕἸΔΩΛ. and ΠΟΡΝ. are to be understood, in some way figuratively and improperly,[1165] of gluttons and voluptuaries whose belly is their god,[1166] or of the visions and false teachers in general;[1167] but rather as in the times of Balaam, participation in idol-worship and fornication actually occurred, so with respect to the so-called Nicolaitans the eating of sacrifices to idols, and fornication, are seriously meant; and the very circumstance that both things also named elsewhere in apostolic times[1168] are here reproved with a passing-by of the proper idol-worship mentioned in Numbers 25:1 sqq., indicates that these were actually the wicked works of the Nicolaitans[1169] with respect to which they might have pleaded their Christian freedom.[1170] [See Note XXXII., p. 156.]

[1142] Cf. Revelation 2:4.

[1143] Bengel, who therefore fixes a certain distinction between Balaamites and Nicolaitans.

[1144] Not “a little.” Luther, Hengstenb.

[1145] Cf. Winer, p. 166.

[1146] Heinr.: “I complain grievously of thee.” Ebrard.

[1147] Aret.: “Christ readily extenuates their sine, because, at the same time, he makes expiation for them;” but, in fact, the ὀλίγα are atrocious.

[1148] Cf. De Wette.

[1149] Heinr.

[1150] De Wette.

[1151] Cf. Calov., Vitr., Beng., Hengstenb.

[1152] The angel of the church. Cf. Revelation 1:20[1153] Numbers 31:16.

[1154] Hengstenb., following Beng.

[1155] Cf. לִמֵד לְ, Job 21:22. Ew., De Wette, Ebrard.

[1156] De Wette.

[1157] i.e., properly σκανδάληθρον, i.e., the trendle in a trap, מוֹקֵש. Cf. Jeremiah 6:21; Ezekiel 14:3; Romans 14:13. See my Commentary on 1 John 2:10.

[1158] מַעַל בַּיְהֹוָה, Numbers 31:16.

[1159] Grot.

[1160] Cf. C. a Lap., Beng., Tirin., etc.

[1161] Cf. also Heinr.

[1162] Cf. Revelation 2:20.

[1163] N. de Lyra.

[1164] Cf. on Revelation 2:6.

[1165] Herder.

[1166] C. a Lap. Cf. Areth., Vitr., etc.

[1167] Eichh., Herd., Züll., etc.

[1168] Acts 15.

[1169] Revelation 2:6.

[1170] Heinr., Ewald, De Wette, Hengstenb., Ebrard, etc.

NOTES BY THE AMERICAN EDITOR

XXXII. Revelation 2:14-15Alford: “We may remark: (1) That it is most according to the sense of the passage to understand these sins in the case of the Nicolaitans, as in that of those whom Balaam tempted, literally, and not mystically; (2) That the whole sense of the passage is against the identity of the Balaamites and Nicolaitans, and would be, in fact, destroyed by it. The mere existence of the etymological relation [see Düst. on Revelation 2:6] is extremely doubtful.” So also Gebhardt. Trench identifies the Balaamites and Nicolaitans.

Expositor's Greek Testament

Revelation 2:14. ὀλίγα, the errorists are a mere minority; they do not represent or affect the main body of the church, whose fault is not sympathy but indifference. This carelessness arose probably from contempt or fear rather than through ignorance.—ἐκεῖ (in the midst of loyalty and martyrdom). κρατ. (not τὸ ὄνομά μου, but) lax principles worthy of a Balaam, the note of a pupil of Balaam being (according to Pirke Aboth, Revelation 2:19), an evil eye, a proud spirit, and a sensual soul. Contemporary opponents of Gnostic tendencies evidently found it an effective weapon to employ O.T. analogies or identifications such as this or the similar ones in 2 Timothy 3:8, Judges 1:2. In the Hexateuch (JE = Numbers 25:1-5, [901]=Num. 25:6–18, 31; Numbers 8-16, Joshua 13:22) Balaam is represented as a magician who prompts the Moabite women to seduce the Israelites into foreign worship and its attendant sensualism; but in the subsequent Jewish Midrash (followed here) his advice is given to Balak (Joseph. Ant. iv. 6, 6; cf. iv. 6, 11 for Zimri, and Philo’s Vit. Mos. i. 48–55), and the sorcerer comes to be regarded as the prototype of all corrupt teachers and magicians (for this sombre reputation, see E.J. ii. 467), as of this party at Pergamos who held—to John’s indignation—that it was legitimate for a Christian to buy food in the open market, which had already been consecrated to an idol. This problem, which had occurred years before in a sharp form at Corinth, was certain to cause embarrassment and trouble in a city like Pergamos, or indeed in any pagan town, where entertainments had a tendency towards obscenity. It is a curious instance of how at certain periods a scruple may assume the rank of a principle, and of how the ethical inexpediency of some practices lies in their associations rather than in their essential elements. Such questions of religious conscience in the East were frequently connected with food; for the association of the latter with sexual vice, see the notes on Acts 15:20 (also 1 Corinthians 10:4; 1 Corinthians 10:8, in its context). The literal sense is preferable, although the usage of the Apocalypse makes the metaphorical sense of πορν. possible, as a general description of pagan religions viewed under the aspect of unfaithfulness to the true God (cf. John 8:41, Philo de migr Abr. § 12) For the connexion between certain forms of popular religion in Phrygia and prostitution, see C.B.P., i. 94 f. Such burning questions arose from the nature of the early Christian society, which never aspired to form a ghetto, and consequently, in a pagan township, had to face many nice problems with regard to the prudence and limits of conformity or the need of nonconformity (cf. 2 Corinthians 6:16-17). In social and trading pursuits the individual Christian met and mingled with fellow-citizens outside his own religious circle, and these relationships started serious points of ethical principle (Dobschütz, 26 f., 188 f.). The line was drawn, but not always at the same place; and naturally laxity lay on the borders of enlightenment.

[901] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Revelation 2:13-16.

Cambridge Bible for Schools and Colleges

14. that hold the doctrine of Balaam, who taught] As we should say “who adhere to the practice taught by Balaam, of eating.…” It is called doctrine, because it is a thing that was taught—the words are cognate and correlative. For the fact of Israel being taught such practices, see Numbers 25:1-2 : for Balaam’s responsibility, ibid. Numbers 31:16. That of Balac is not directly mentioned in the Pentateuch, but is naturally inferred, as we find Moab and Midian united throughout the story.

Bengel's Gnomen

Revelation 2:14. Τῷ Βαλὰκ) This is the reading of the Alex. Cod.,[33] and indeed, as I have mentioned in the Apparatus, in the first edition of Mill. See App. Ed. ii.: The changes which the Edition of Kuster was the first to make for the worse, or even for the better, are everywhere ascribed by philologists on this side of the sea to Mill himself. I indeed corrected with great labour, from the first edition of Mill, the errors of the second, especially in the Apocalypse: therefore where my Apparatus differs from the second edition, I again and again assert, that the difference is not the result of carelessness. In this phrase, who taught τῷ Balak, the Dative of advantage [for Balak] is the sense which holds good, which Wolf does not deny, p. 463; nor is that case more to be met with anywhere than in the history of Balaam: κατάρασαί μοι τὸν λαὸν τοῦτου, κ.τ.λ., Numbers 22, 23. Josephus, l. 4, Ant. ch. vi. § 6, makes Balaam speak thus: ΒΆΛΑΚΕ ΚΑῚ ΤῶΝ ΜΑΔΙΑΝΙΤῶΝ ΟἹ ΠΑΡΌΝΤΕς· ΧΡῊ ΓΆΡ ΜΕ ΚΑῚ ΠΑΡᾺ ΒΟΎΛΗΣΙΝ ΤΟῦ ΘΕΟῦ ΧΑΡΊΣΑΘΑΙ ΥΜΙΝ, Κ.Τ.Λ With the same meaning the Apocalypse has, ἘΔΊΑΣΚΕΝ Τῷ ΒΑΛΆΚ: for Balaam did not teach Balak, but he taught the people of Balak, for the sake of Balak, by whom Balaam had been hired. See Numbers 24:14; Numbers 25:1-2; Numbers 31:8; Numbers 31:16.

[33] AC read τῷ: Rec. Text Elz. τόν; Steph. ἐν τῷ; both without good authority.—E.

Pulpit Commentary

Verse 14. - But I have a few things against thee. They are few in comparison with the things commended; but they are very serious; and there must be a sad want of care in the Church at Pergamum to allow such things. These corrupt teachers are alluded to in 2 Peter 2:15 and Jude 1:11. Like Balaam, they debased spiritual gifts to the vilest purposes, and thus became a σκάνδαλον, a snare or stumbling block, to ethers. Like the Nicolaitans, they held that the freedom of the gospel placed them above the moral Law, and conferred licence to commit the foulest sins. The liberty to eat meats which might have been offered to idols was made a plea for liberty to take part in idolatrous rites (1 Corinthians 8:10; Justin Martyr, 'Trypho,' 35; Irenaeus, I. 6:3), and for introducing heathen orgies into Christian ceremonies. The doctrine of these antinomian teachers was "the doctrine of Balaam," because, like him (Numbers 31:16; Josephus, 'Ant.,' 4:06. 6; Philo, 'Vita Mosis,' 1. p. 647), they prostituted their influence to the seducing of God's people into idolatry and impurity. The similarity of this doctrine with that of the Nicolaitans is obvious; but that Nicolaus (which is equivalent to "conquering the people") is intended as a translation of Balaam (which is possibly equivalent to "lord of the people") is mere conjecture. That there were two sects side by side at Pergamum is the natural meaning of this passage; and though their doctrines were alike in being autinomian in principle and licentious in result, yet there is no need to identify them. Among countless small improvements made by the Revisers, note that the remarkable word εἰδωλόθυτον, which in the Authorized Version is rendered in six different ways, is by them rendered consistently (Acts 15:29; Acts 21:25; 1 Corinthians 8:4, 10; 1 Corinthians 10:19; Revelation 2:14, 20). Revelation 2:14

Vincent's Word Studies

Doctrine (διδαχὴν)

Rev., better, teaching.

Balaam

See Numbers 25:1-9; Numbers 31:15, Numbers 31:16. Compare 2 Peter 2:15; Jde 1:11.

A stumbling-block (σκάνδαλον)

See on offend, Matthew 5:29, and see on offense, Matthew 16:23.

Before (ἐνώπιον)

Lit., in the sight of. See on Luke 24:11.

Things sacrificed to idols (εἰδωλόθυτα)

In the A.V. the word is rendered in four different ways: meats offered to idols (Acts 15:29): things offered to idols (Acts 21:25): things that are offered in sacrifice unto idols (1 Corinthians 8:4); and as here Rev., uniformly, things sacrificed to idols.

The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice (θύειν) obtained the general sense of killing (Acts 10:13). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. "We have not forgotten," he says, "to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year" (ii., 38). So Aristotle: "And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club-diners; for these are for the sake of sacrifice and social intercourse" ("Ethics," viii., 9, 5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests ("Claudius," 33). Also how Vitellius would snatch from the altar-fire the entrails of victims and the corn, and consume them ("Vitellius," 13). Thus, for the Gentile, "refusal to partake of the idol-meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time." The subject is discussed by Paul in Romans 14:2-21, and 1 Corinthians 8:1-11:1. The council of Jerusalem (Acts 15) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand-point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol-temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism. "In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied" (Stanley, "On Corinthians"). "It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow-worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name" (Plumptre).

In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity.