(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.

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).

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.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.