Commentaries:
Barnes' Notes
But this thou hast - This thou hast that I approve of, or that I can commend.
That thou hatest the deeds of the Nicolaitans - Greek, "works" ( ̀ ̓́ ta erga ). The word "Nicolaitanes" occurs only in this place, and in the Revelation 2:15 verse of this chapter. From the reference in the latter place it is clear that the doctrines which they held prevailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. See the notes on Revelation 2:15. From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in Revelation 2:15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them:
I. In regard to the origin of the name, there have been three opinions:
(1) That mentioned by Irenaeus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Acts 6:5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name, in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and beth are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith, and became the founder of a sect; and if a name had been assumed, in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch.
(2) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word "Jezebel" in Revelation 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from ́ nikos , "victory," and ́ laos , "people," and that thus it corresponds with the name Balaam, as meaning either ּ bàal ̀am , "lord of the people," or ּ baalà ̀am , "he destroyed the people" ; and that, as the same effect was produced by their doctrines as by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called "Balaamites" or "Nicolaitanes," that is, corrupters of the people. But to this it may be replied:
(a)That it is far-fetched, and is adopted only to remove a difficulty;
(b)That there is every reason to suppose that the word used here refers to a class of people who bore that name, and who were well known in the two churches specified;
(c)That in Revelation 2:15 they are expressly distinguished from those who held the doctrine of Balaam, Revelation 2:14, "So hast thou also ( ̀ kai ) those that hold the doctrine of the Nicolaitanes."
(3) It has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. 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; and as there is no evidence that this sect prevailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten.
II. In regard to the opinions which they held, there is as little certainty. Irenaeus (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 (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, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian Ante. Con. section 69) says that "the questions about the Nicolaitanes have difficulties which cannot be solved." Neander (History of the Christian Religion, as translated by Torrey, vol. i, pp. 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, to denote corrupters or seducers of the people, like Balaam. 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, and in the excesses which attended them - just as the Jews were led astray of old by the Moabites, Num. 25.
What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. 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 the Saviour respecting the sect in the epistles to the Churches of Ephesus and Pergamos.
Which I also hate - If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds.
Other Barnes' Notes entries containing Revelation 2:6:
Acts 6:5
1 John 1:8
Revelation 2:1
Revelation 2:2
Revelation 2:14
Revelation 2:15
Revelation 2:20
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