Wahyu 2:14

Bahasa Indonesia Sehari-hari

Tetapi Aku mempunyai beberapa keberatan terhadap engkau: di antaramu ada beberapa orang yang menganut ajaran Bileam, yang memberi nasihat kepada Balak untuk menyesatkan orang Israel, supaya mereka makan persembahan berhala dan berbuat zinah.

Parallel Translations

Alkitab Terjemahan Baru
Tetapi Aku mempunyai beberapa keberatan terhadap engkau: di antaramu ada beberapa orang yang menganut ajaran Bileam, yang memberi nasihat kepada Balak untuk menyesatkan orang Israel, supaya mereka makan persembahan berhala dan berbuat zinah.

Alkitab Terjemahan Lama
Tetapi Aku ada sedikit perkara ke atasmu, yaitu ada padamu orang-orang yang berpegang kepada pengajaran Bileam, yang sudah mengajar Balak menjerat bani Israel, sehingga mereka itu makan barang yang dipersembahkan kepada berhala, dan lagi berzinah.

Contextual Overview

¹² And to the Angell of the Churche in Pergamos, write: This saith he which hath ye sharpe sword with two edges: ¹³ I knowe thy workes, and where thou dwellest, euen where Satans seate is, and thou kepest my name, and hast not denyed my fayth: Euen in those dayes when Antipas my faythfull martir was slayne among you, where Satan dwelleth. ¹⁴ But I haue a fewe thynges agaynst thee, because thou hast there, them that maynetayne the doctrine of Balaam, whiche taught in Balacke, to put a stumblyng blocke before the chyldren of Israel, that they shoulde eate of meate dedicate vnto idols, & commit fornicatio. ¹⁵ Euen so hast thou the that maintayne the doctrine of the Nicolaitans, which thyng I hate. ¹⁶ Repent, or els I wyll come vnto thee shortly, and wyll fyght agaynst them with the sworde of my mouth. ¹⁷ Let hym that hath an eare, heare what ye spirite sayth vnto the Churches. To hym that ouercommeth, wyll I geue to eate Manna that is hyd, and wyll geue hym a white stone, and in the stone a newe name written, which no man knoweth, sauyng he yt receaueth it.

Bible Verse Review
  from Treasury of Scripure Knowledge

I have: Revelation 2:4, Revelation 2:20

Balaam: Numbers 24:14, Numbers 25:1-3, Numbers 31:8, Numbers 31:16, Joshua 24:9, 2 Peter 2:15, Jude 1:11

a stumblingblock: Isaiah 57:14, Jeremiah 6:21, Ezekiel 3:20, Ezekiel 44:12, Matthew 18:7, Romans 9:32, Romans 11:9, Romans 14:13, Romans 14:21, 1 Corinthians 1:23, 1 Corinthians 8:9, 1 Peter 2:8

eat: Revelation 2:20, Acts 15:20, Acts 15:21, Acts 15:29, Acts 21:25, 1 Corinthians 8:4-13, 1 Corinthians 10:18-31

to commit: Revelation 21:8, Revelation 22:15, 1 Corinthians 6:13-18, 1 Corinthians 7:2, Hebrews 13:4

Reciprocal: Leviticus 14:40 - take away Leviticus 19:14 - not curse Leviticus 20:4 - and kill Numbers 22:5 - sent Numbers 25:2 - they called Numbers 25:18 - vex you Deuteronomy 27:18 - General Joshua 13:22 - Balaam Psalms 68:21 - of such Psalms 106:28 - joined Proverbs 28:10 - causeth Isaiah 28:23 - General Ezekiel 14:3 - and put Micah 1:13 - she Micah 6:5 - Balak Zephaniah 1:3 - stumblingblocks Matthew 5:19 - shall teach Matthew 22:10 - both Mark 10:21 - One thing Luke 17:1 - It is 1 Corinthians 3:12 - wood 1 Corinthians 5:11 - fornicator 1 Corinthians 8:1 - touching 1 Corinthians 10:8 - General 1 Corinthians 10:14 - flee 2 Corinthians 2:17 - which Galatians 1:7 - pervert Ephesians 5:3 - fornication 1 Timothy 1:3 - charge 1 Timothy 6:10 - coveted 2 Timothy 3:8 - resist Titus 1:10 - there James 3:6 - a world Revelation 2:6 - that

Cross-References

Genesis 10:11
Out of that lande came Assur, and builded Niniue, and the citie Rehoboth, and Calah,

Genesis 10:22
The chyldren of Sem: Elam, and Assur, Arpharad, and Lud, and Aram.

Genesis 15:18
In that same day the Lorde made a couenaunt with Abram, saying: vnto thy seede haue I geuen this lande, fro the ryuer of Egypt, euen vnto the great ryuer, the ryuer of Euphrates.

Genesis 25:18
And they dwelled from Hauilah vnto Sur, that is by the border of Egypt as thou goest toward Assur, and he died in the presence of all his brethren.

Deuteronomy 1:7
Turne you and take your iourney, and go to the mount of the Amorites, and vnto all the places nye therevnto, both vnto the playne, and hilles, and dales, to the south, to the seas side, to the lande of Chanaan, and vnto Libanon, euen vnto the great riuer, the riuer Euphrates.

Deuteronomy 11:24
All the places whereon the soles of your feete shall treade, shalbe yours: euen from the wyldernesse, and from Libanon, and fro the riuer Euphrates, euen vnto the vttermost sea shal your coast be.

Daniel 10:4
Upon the foure & twentith day of the first moneth, I was by the side of that great riuer, [euen] Hiddekel.

Revelation 9:14
Saying to the sixt angell whiche had the trumpe: Loose the foure angels which are bounde in the great riuer Euphrates.

Gill's Notes on the 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.

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 22:0; Numbers 23:0; 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 8:0.

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.

Clarke's Notes on the Bible

Verse Revelation 2:14. 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 Revelation 2:6. What the doctrine of Balaam was, see the notes on Numbers 24:1-18; Numbers 31:1-54. 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.