Nicolaitans and Balaam
Note the mention of the Nicolaitans (Rev. 2:15) in close association with Balaam (Rev. 2:14). The two names Nicolaitans and Balaam, have very similar meanings in their respective languages: “Balaam is derived from two Hebrew words, בָּלַע [bālaʿ] (‘he swallows’) and עָם [ʿām] (‘people’). Interestingly, according to the derivative meanings of the names, the two groups troubling this church [Pergamos] were ‘swallowers of the people’ (i.e., the Balaamites) and ‘conquerors of the people’ (i.e., the Nicolaitans).” If the similar meaning of their names is significant and their mention in adjoining verses in the letter to Pergamos is intended to show a relationship, then
it is thought that
Note the mention of the Nicolaitans (Rev. 2:15) in close association with Balaam (Rev. 2:14). The two names Nicolaitans and Balaam, have very similar meanings in their respective languages: “Balaam is derived from two Hebrew words, בָּלַע [bālaʿ] (‘he swallows’) and עָם [ʿām] (‘people’). Interestingly, according to the derivative meanings of the names, the two groups troubling this church [Pergamos] were ‘swallowers of the people’ (i.e., the Balaamites) and ‘conquerors of the people’ (i.e., the Nicolaitans).” If the similar meaning of their names is significant and their mention in adjoining verses in the letter to Pergamos is intended to show a relationship, then
it is thought that
the licentious tendencies of the Nicolaitans might be understood in light of the doctrine of Balaam.
The key to the right understanding of it is given us at Rev. 2:14-15; where those “that hold the doctrine of Balaam” (Rev. 2:14) are evidently identical with those “that hold the doctrine of the Nicolaitans” (Rev. 2:15). We are here set upon the right track. . . . it may be observed that his name [Balaam], according to the best etymology, signifies “Destroyer of the people” ( . . . from בֶלַע [ḇelaʿ] and עָם [ʿām] ; and Νικόλαος [Nikolaos] (νικα῀ν τὸν λαόν [nikan ton laon] ) is no more than a Grecizing of this name . . . The Nicolaitans . . . are the Balaamites . . .
those who in the New Dispensation repeated the sin of Balaam in the Old, and
sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before.
The key to the right understanding of it is given us at Rev. 2:14-15; where those “that hold the doctrine of Balaam” (Rev. 2:14) are evidently identical with those “that hold the doctrine of the Nicolaitans” (Rev. 2:15). We are here set upon the right track. . . . it may be observed that his name [Balaam], according to the best etymology, signifies “Destroyer of the people” ( . . . from בֶלַע [ḇelaʿ] and עָם [ʿām] ; and Νικόλαος [Nikolaos] (νικα῀ν τὸν λαόν [nikan ton laon] ) is no more than a Grecizing of this name . . . The Nicolaitans . . . are the Balaamites . . .
those who in the New Dispensation repeated the sin of Balaam in the Old, and
sought to overcome or destroy the people of God by the same temptations whereby Balaam had sought to overcome them before.
After Balaam, who was hired by the Moabite King Balaak (Num. 22:5, Deu. 23:4) to curse Israel failed in his task (Num. 24:1), he evidently counseled that Israel could be drawn into God’s disfavor by luring them into sexual relationship with the women of Moab (Num. 25:1; Num. 31:16) which would also entice them to worship foreign gods (Num. 25:2). If the Nicolaitan doctrine is a reflection of the doctrine of Balaam,
the key may be
the key may be
intermarriage with the heathen leading to compromise and idolatrous worship. Peter mentions false teachers who are “following the way of Balaam” (2 Peter 2:15) It is said that “by covetousness” these teachers will exploit the church (2 Peter 2:3). They are said to be walking “according to the flesh in the lust of uncleanness” (2 Peter 2:10) and having “eyes full of adultery” (2 Peter 2:14). This would accord with the libertine aspect of the Nicolaitans mentioned by the early witnesses.
It is said that
It is said that
Balaam taught Balaak to influence the Israelites “to eat things sacrificed to idols, and to commit sexual immorality” (Rev. 2:14). How similar this is to the warning given the Gentiles by the Jerusalem council:
Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. (Acts 15:19-20)
In both passages a connection is made between eating meat sacrificed to idols and sexual immorality.
Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. (Acts 15:19-20)
In both passages a connection is made between eating meat sacrificed to idols and sexual immorality.
That does not make the two heresies one and the same.
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