A) DEFINITION.

B) WHO THEY ARE.

C) SYMBOLICAL.

D) TO THEIR DOCTRINES.

E) CONCLUSION.

 

 

A) DEFINITION

 

 

For what the reference to the Nicolaitans is really referring to, we read from ST, February 25, 1897:  “But the doctrine is now largely taught that the Gospel of Christ has made the Law of God of no effect; that by ‘believing’ we are released from the necessity of being doers of the Word.  But this is the doctrine of the Nicolaitans, which Christ so unsparingly condemned.”

 

 

B) WHO THEY ARE

 

 

The Nicolaitans are mentioned in Revelation 2:6 & 15.  The word “Nicolaitans” comes to us from the Greek word, “nikao,” meaning, “to conquer.”  And the Greek word, “laos,” means, “the people,” or “laity.”  Therefore, or in other words, the Nicolaitans “conquer the people/laity.”  The Nicolaitans were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices.

 

It is also possible, as pointed out by Irenaeus, in his work, “Against Heresies,” 1.26.3, also, Hippolytus, and Tertullian, in “Prescription against Heretics,” page 46, who were some of the Church fathers, that the Nicolaitans were followers of Nicolas, deriving their origin from Nicolas, one of the seven deacons mentioned in Acts 6:5.  However, it could be argued that they assumed his name in order to give greater credit to their doctrines.  Either way, it makes him the father of the Nicolaitans if true.

 

Most likely however, the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect.  This is by far the most probable opinion because it is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear.  Thus, this Nicolas from the Book of Acts, was most likely other than an obscure deacon.

 

What is interesting to note for us is that the Church of Ephesus noticed the “deeds,” Revelation 2:6 of the Nicolaitans, they hated it, and had them expelled.  By contrast, the Church of Pergamos tolerated and accepted it as their “doctrine,”Revelation 2:15.  If we go with the Greek word, as mentioned above, it would mean that these teaches overpowered, or ruled over the laity of the Church, and eventually corrupted the Church’s doctrine, which we can see they did; for where are they now and where is Ephesus or Pergamos, or any of the Churches?  For we do not hear of them further down in any of our Church history.

 

 

C) SYMBOLICAL

 

 

Vitringa, and most Bible Commentators since his time, have supposed that the name Nicolaitans was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam.  This word is also used in the same manner as the word “Jezebel,” with its usage in Revelation 2:20 being symbolical there.  In addition, Trench, in his book, “Seven Churches,” says:  “The Nicolaitans are the Balaamites” who “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.”  Clement of Alexandria, in his work, “Miscellanies,” 2.20 3.4, and Epiphanius, in his work, “Heresies,” 25, also ascribe the latter Gnostic Nicolaitans, or followers of one Nicolaos, to that of Balaam.

 

The point is, for our time and any other times in Church history, is that we are to not be conquered or overcome by Nicolaitans, Balaam’s, or Jezebel doctrines or schemes; but as the messages to the Churches constantly states, we are to “overcome” these and any other temptations.  Here are some of there doctrines so that you can recognize their deceptions when you see them.

 

 

D) TO THEIR DOCTRINES

 

 

The doctrine of Balaam, as John specifically states in Revelation 2:14, was to cause others to fall through sexual impropriety; to eat things sacrificed to idols; and to commit fornication.  “Adam Clark’s Commentary on the Bible,” points out that Nicolaus in the Greek, has the same meaning as Balaam in the Hebrew, and as such, the followers of Balaam are called by the apostle John, Nicolaitans (see Rev. 2:14 & 2:15).  Also, Balaam must have been long known, at least in Asia; for in the “Arabic Version,” published by Erpenius, we find an instance of it in Revelation 2:6.

 

The Nicolaitans taught the community of wives, that adultery and fornication were things indifferent, that eating meats offered to idols was quite lawful; and mixed several pagan rites with the Christian ceremonies.  The Nicolaitans also taught that, in order to master sensuality, one must know the whole range of it by experience; and that he should therefore abandon himself without reserve to the lusts of the body, since they concerned only the body and did not touch the spirit.

 

Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them, asserting that it is well known that the Nicolaitans were a sect of the Gnostics.  The Gnostics, from whom apparently the Nicolaitans received most of their doctrines, uttered maliciously false statements to the angels by their doctrine in respect to the creation of the world.  They raised certain angels to the rank of creators; but described the creation as very imperfect, and the authors of it as wicked and rebellious against the supreme Being.

 

Specifically, Irenaeus, in his work, “Adv.” “Haeres.” i., 26, says that their characteristic tenets were the lawfulness of promiscuous sexual intercourse with women, and of eating things offered to idols.  Eusebius, in his work, “Hist.” “Eccl.” iii., 29, states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, in which he implies that illicit pleasure was proper.

 

Tertullian does speak however of the “Nicolaitanes” as a branch of the Gnostic family, but, as such, in his time, extinct.  Mosheim, in his work, “De Rebus Christian Ante.” “Con.” section 69, states, “the questions about the Nicolaitans have difficulties which cannot be solved.”  Actually, they can.  See my conclusion.

 

Neander, in his work, “History of the Christian Religion,” as translated by Torrey, volume i, pages 452 & 453, numbers them with “Antinomians;” though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the Book of Revelation, which is to denote corrupters or seducers of the people, like Balaam, who led the Jews astray by the Moabites, as recorded in the Book of Numbers, Chapter 25.  He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the pagans, again referring to Numbers, Chapter 25.

 

Therefore, it is generally agreed among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions, which countenanced gross social indulgences.  This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by our Savior respecting the sect in the Epistles to the Churches of Ephesus and Pergamos.

 

 

E) CONCLUSION

 

 

Either version you like, it comes down to not obeying God’s Divine Commandments through the power of temptation.  And more importantly making the Law of God of none effect.

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