Revelation 2:14

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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 14. But I have a few things against thee. As against the church at Ephesus, Rev 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," Rev 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 Baalam. 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 any one may or fall into sin, 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, Nu 22:3-4.

(2.) In these circumstances he resolved to send for one who had a might distinguished reputation as a prophet, that he "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. Job 3:8. For this purpose, he sent messengers to Balaam to invite him to come and perform this service, Nu 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, Nu 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 honour if he would come, Nu 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 chapters 22-23 and Nu 24:10 seq.

(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 be 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, Nu 25:1. That also this was planned and instigated by Balaam is apparent from Nu 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 that which 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 men 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. 1Cor 8:1.

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 heathen 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. Acts 15:20.

(a) "who taught" Nu 31:16 (b) "eat" Acts 15:29 (c) "fornication" 1Cor 6:13,18

Albert Barnes, 1834 · public domain

Verse 14 I have a few things against thee - Their good deeds are first carefully sought out and commended; what was wrong in them is touched with a gentle but effectual hand. The followers of Balaam, the Nicolaitanes, and the Gnostics, were probably all the same kind of persons; but see on Rev 2:6 (note). What the doctrine of Balaam was, see the notes on Num 24:1 (note) through Num 25:18; and Numbers 31:1-54 (note). It appears that there were some then in the Church at Pergamos who held eating things offered to idols in honor of those idols, and fornication, indifferent things. They associated with idolaters in the heathen temples, and partook with them in their religious festivals.

Adam Clarke, 1831 · public domain