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Rev_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 (Rev_2:16). The ἘΚΕῖ stands in inner relation with Rev_2:13, as also the designation of the false teachers ( ΚΡΑΤΟῦΝΤΑς Τ . ΔΙΔ . ΒΑΛ ., Rev_2:14, and ΚΡΑΤΟῦΝΤΑς . Τ . ΔΙΔ . ΝΙΚ ., Rev_2:15) forms an antithesis to the commendation of the church, ΚΡΑΤΕῖς Τ . ὈΝ ΜΟΥ , Rev_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 Rev_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., Rev_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 Num_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 Num_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 Rev_2:15, referring back to what precedes, with ΜΕΤΑΝΌΗΣΟΝ , Rev_2:16, as if the church at Perg. were called to repentance like the church at Ephesus (Rev_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, Rev_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 Num_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. Rev_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. Rev_1:20
[1153] Num_31:16.
[1154] Hengstenb., following Beng.
[1155] Cf. ìÄîÅã ìÀ , Job_21:22. Ew., De Wette, Ebrard.
[1156] De Wette.
[1157] i.e., properly σκανδάληθρον , i.e., the trendle in a trap, îåÉ÷Åù . Cf. Jer_6:21; Eze_14:3; Rom_14:13. See my Commentary on 1Jn_2:10.
[1158] îÇòÇì áÌÇéÀäÉåÈä , Num_31:16.
[1159] Grot.
[1160] Cf. C. a Lap., Beng., Tirin., etc.
[1161] Cf. also Heinr.
[1162] Cf. Rev_2:20.
[1163] N. de Lyra.
[1164] Cf. on Rev_2:6.
[1165] Herder.
[1166] C. a Lap. Cf. Areth., Vitr., etc.
[1167] Eichh., Herd., Züll., etc.
[1168] Acts 15.
[1169] Rev_2:6.
[1170] Heinr., Ewald, De Wette, Hengstenb., Ebrard, etc.
XXXII. Rev_2:14-15