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  • PARALLEL BIBLE - Revelation 2:14


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    King James Bible - 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.

    World English Bible

    But I have a few things against you, because you have there some who hold the
    teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.

    Douay-Rheims - Revelation 2:14

    But I have against thee a few things: 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, and to commit fornication:

    Webster's Bible Translation

    But I have a few things against thee, 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 to idols, and to commit lewdness.

    Greek Textus Receptus


    αλλ
    235 εχω 2192 5719 κατα 2596 σου 4675 ολιγα 3641 οτι 3754 εχεις 2192 5719 εκει 1563 κρατουντας 2902 5723 την 3588 διδαχην 1322 βαλααμ 903 ος 3739 εδιδασκεν 1321 5707 {1: εν 1722 τω 3588 } {2: τον 3588 } βαλακ 904 βαλειν 906 5629 σκανδαλον 4625 ενωπιον 1799 των 3588 υιων 5207 ισραηλ 2474 φαγειν 5315 5629 ειδωλοθυτα 1494 και 2532 πορνευσαι 4203 5658

    Treasury of Scriptural Knowledge

    VERSE (14) -
    :4,20

    SEV Biblia, Chapter 2:14

    Pero tengo unas pocas cosas contra ti: porque t tienes ahí los que tienen la doctrina de Balaam, el cual enseaba a Balac a poner escndalo delante de los hijos de Israel, a comer de cosas sacrificadas a los ídolos, y a cometer fornicacin.

    Clarke's Bible Commentary - Revelation 2:14

    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 ver. 6. What the doctrine of Balaam was, see the notes on Num. xxiv. 1-xxv. 18; xxxi. 1-54. It appears that there were some then in the Church at Pergamos who held eating things offered to idols in honour of those idols, and fornication, indifferent things. They associated with idolaters in the heathen temples, and partook with them in their religious festivals.


    John Gill's Bible Commentary

    Ver. 14. But I have a few things against thee , etc.] 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 25:1-3); but that this was brought about through the counsel of Balaam is not so plainly expressed, though it is hinted at in ( Numbers 31:15,16); 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 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 and Josephus speak of this counsel of Balaam, much to the same purpose. The Samaritan Chronicle says 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.


    Matthew Henry Commentary

    Verses 12-17 - The word of God is a sword, able to slay both sin and sinners. It turn and cuts every way; but the believer need not fear this sword; yet thi confidence cannot be supported without steady obedience. As our Lor notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations an 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 an 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 i 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' soul, this new name and its real import are understood by him.


    Greek Textus Receptus


    αλλ
    235 εχω 2192 5719 κατα 2596 σου 4675 ολιγα 3641 οτι 3754 εχεις 2192 5719 εκει 1563 κρατουντας 2902 5723 την 3588 διδαχην 1322 βαλααμ 903 ος 3739 εδιδασκεν 1321 5707 {1: εν 1722 τω 3588 } {2: τον 3588 } βαλακ 904 βαλειν 906 5629 σκανδαλον 4625 ενωπιον 1799 των 3588 υιων 5207 ισραηλ 2474 φαγειν 5315 5629 ειδωλοθυτα 1494 και 2532 πορνευσαι 4203 5658

    Vincent's NT Word Studies

    14.
    Doctrine (didachn). Rev., better, teaching.

    Balaam. See Num. xxv. 1-9; xxxi. 15, 16. Compare 2 Pet. ii. 15; Jude 11. A stumbling-block (skandalon). See on offend, Matt. v. 29, and offense, Matt. xvi. 23.

    Before (enwpion). Lit., in the sight of. See on Luke xxiv. 11.

    Things sacrificed to idols (eidwloquta). In the A.V. the word is rendered in four different ways: meats offered to idols (Acts xv. 29): things offered to idols (Acts xxi. 25): things that are offered in sacrifice unto idols (1 Cor. viii. 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 (quein) obtained the general sense of killing (Acts x. 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 Rom. xiv. 2-21, and 1 Cor. viii. l-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.



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