Revelation 2:6
Verse
Context
Sermons
David Wilkerson
Jim Cymbala
Stan Thompson
Horatius Bonar
Albert Zehr
F.C. JenningsSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The deeds of the Nicolaitanes - These were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices. They are also supposed to have derived their origin from Nicolas, one of the seven deacons mentioned Act 6:5 (note). The Nicolaitanes 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. Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them. See more in my preface to 2d Peter, where are several particulars concerning these heretics.
Jamieson-Fausset-Brown Bible Commentary
But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. hatest the deeds--We should hate men's evil deeds, not hate the men themselves. Nicolaitanes--IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Act 6:3, Act 6:5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Rev 2:14-15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (Pe2 2:15-16, Pe2 2:19; Jde 1:4, Jde 1:11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.
John Gill Bible Commentary
But this thou hast, that thou hatest the deeds of the Nicolaitans,.... Though these Christians had left their first love, yet they bore an hatred to the filthy and impure practices of some men, who were called "Nicolaitans"; who committed fornication, adultery, and all uncleanness, and had their wives in common, and also ate things offered to idols; who were so called, as some think (c), from Nicolas of Antioch, one of the seven deacons in Act 6:5; though as to Nicolas himself, it is said (d), that he lived with his own lawful married wife, and no other, and that his daughters continued virgins all their days, and his son incorrupt; and that these men, so called, only shrouded themselves under his name, and abused a saying or action of his, or both, to patronize their wicked deeds: he had used to advise , by which he meant a restraining of all carnal and unlawful lusts; but these men interpreted it of an indulgence in them, and so gave themselves up to all uncleanness; and whereas, he having a beautiful wife, and being charged with jealousy, in order to clear himself of it, he brought her forth, and gave free liberty to any person to marry her as would; which indiscreet action of his these men chose to understand as allowing of community of wives. Dr. Lightfoot conjectures, that these Nicolaitans were not called so from any man, but from the word "Nicolah", "let us eat", which they often used to encourage each other to eat things offered to idols. However this be, it is certain that there were such a set of men, whose deeds were hateful; but neither their principles nor their practices obtained much in this period of time, though they afterwards did; see Rev 2:15. Professors of the Christian religion in general abhorred such impure notions and deeds, as they were by Christ: which also I hate; all sin is hateful to Christ, being contrary to his nature, to his will, and to his Gospel; and whatever is hateful to him should be to his people; and where grace is, sin will be hateful, both in themselves and others; and men's deeds may be hated when their persons are not; and hatred of sin is taken notice of by Christ, with a commendation, (c) Vid. Irenaeum adv. Haeres, l. 1. c. 27. & Tertull. de Praescript. Haeret. c. 46, 47. (d) Clement. Alex. Strom. l. 3. p. 436. & Euseb, Hist. Eccl. l. 2. c. 29.
Tyndale Open Study Notes
2:6 Not much is known of the Nicolaitans, but their teaching (2:15) seems to link them with those who ate food sacrificed to idols and who were involved in sexual immorality, behavior prohibited by the council in Jerusalem (see Acts 15:20, 29). Irenaeus argued (about AD 180) that the Nicolaitans were dependent on Nicolas (Acts 6:3-5) and that John’s writings were directed against the heresies of the Nicolaitans who followed Cerinthus (see 1 John Book Introduction, “Setting”).
Revelation 2:6
To the Church in Ephesus
5Therefore, keep in mind how far you have fallen. Repent and perform the deeds you did at first. But if you do not repent, I will come to you and remove your lampstand from its place.6But you have this to your credit: You hate the works of the Nicolaitans, which I also hate.
- Scripture
- Sermons
- Commentary
Your First Love
By David Wilkerson5.6K1:03:26ACT 6:1REV 1:1REV 2:1REV 2:6REV 17:18In this sermon, the speaker discusses various topics related to sin and the need for repentance. He mentions a man named Moses Byrd who used to make and sell pornographic cassettes but has since been saved. The speaker emphasizes the importance of hating sin and urges the congregation to get rid of any sinful influences in their lives, such as television. The sermon also touches on the book of Revelation and the need to read and understand its prophetic message. The speaker highlights the significance of the seven men chosen to serve in Acts 6, emphasizing their good reputation, fullness of the Spirit, and wisdom.
Going Backwards to Go Ahead
By Jim Cymbala1.1K38:38RelationshipMAT 5:13REV 1:14REV 1:20REV 2:2REV 2:6In this sermon, the preacher emphasizes the importance of loving God and loving others as the greatest commandment. He highlights the significance of the church in spreading the gospel and changing hearts through Jesus. The preacher mentions the vision of Jesus holding seven stars and walking among the seven golden lampstands, symbolizing his concern for the state of his churches. The sermon emphasizes that the church's well-being is crucial for the expansion of God's kingdom and encourages believers to focus on the health and growth of the church.
The Clergy: From God or Man?
By Stan Thompson0JOB 32:21PSA 23:1PSA 111:9LUK 10:71CO 12:71CO 14:33EPH 1:221TI 5:19REV 2:6Stan Thompson challenges the traditional clergy-laity system by emphasizing the importance of following God's Word over man-made traditions and denominational teachings. He highlights the need for believers to recognize Christ as the only head of the Church and to rely on the leading of the Holy Spirit in decision-making and ministry. Thompson addresses the concept of worship, ministry, pastors, offices, and the sin against the Holy Spirit, urging believers to prioritize God's design for the Church over human structures and titles.
True Spiritual Discernment
By Horatius Bonar0Truth vs. ErrorSpiritual DiscernmentREV 2:6Horatius Bonar emphasizes the necessity of true spiritual discernment, urging believers not to confuse error with truth for the sake of charity. He warns against praising earnestness in error, highlighting that true earnestness must be rooted in truth, which is pleasing to God. Bonar calls for a clear distinction between good and evil, true and false, and critiques the modern notion of 'liberality' that blurs these lines. He reminds the congregation that discernment is a Christian grace that should be actively sought, as all error misrepresents God's character. Ultimately, Bonar stresses that truth holds immense value in God's eyes, regardless of human perception.
Nicolaitanism - the Rise and Growth of the Clergy
By F.W. Grant0JHN 4:24JHN 10:27JHN 18:37ACT 20:281CO 12:42CO 4:2GAL 1:111TI 3:12TI 2:2REV 2:6F.W. Grant delves into the issue of Nicolaitanism, highlighting the danger of clerisy and the rise of a spiritual caste within the Church. He emphasizes the departure from truth and the establishment of a worldly Church under Satan's influence, leading to the subjection of the laity by a privileged clergy class. Grant challenges the traditional concept of ordination, stressing that spiritual authority should come from God's Word and individual gifting, not human authorization. He calls for a return to the true essence of ministry, where every believer is a minister and priest, responsible for contributing to the body of Christ and ministering to one another in love.
Spiritual Fathers and Sons
By Albert Zehr0PRO 4:5MAL 4:6MAT 20:261CO 4:15REV 2:6Albert Zehr preaches about the importance of bridging the generational gap within families and the church to experience God's blessings. He emphasizes the cry for spiritual fathers and mothers, highlighting the need for understanding, love, and guidance for the younger generation. Through heartfelt prayers and blessings, the sermon portrays the deep longing for connection and healing between generations. The dilemma of fatherlessness, generational disconnect, and the need for intergenerational healing are addressed, urging for restoration and renewal in relationships. Practical steps, models of fathering, and the significance of spiritual mothers are discussed to foster unity, understanding, and mutual respect among different generations.
When the Lord Commends Hatred
By F.C. Jennings0MAT 7:151CO 16:162CO 11:131JN 4:1REV 2:6F.C. Jennings delves into the significance of hating the deeds of the Nicolaitans, emphasizing the importance of discerning false apostles and evil influences that infiltrate the church. Drawing parallels to the biblical account of Samson's hatred for the Philistines, he highlights the need for believers to stand firm against those who seek to exalt themselves over the laity, promoting clericalism over true service and love. Jennings urges the congregation to embrace a genuine love for Christ that includes hating anything that dishonors Him or harms His people, even in the face of accusations of narrow-mindedness or bigotry.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The deeds of the Nicolaitanes - These were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices. They are also supposed to have derived their origin from Nicolas, one of the seven deacons mentioned Act 6:5 (note). The Nicolaitanes 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. Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them. See more in my preface to 2d Peter, where are several particulars concerning these heretics.
Jamieson-Fausset-Brown Bible Commentary
But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. hatest the deeds--We should hate men's evil deeds, not hate the men themselves. Nicolaitanes--IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Act 6:3, Act 6:5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Rev 2:14-15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (Pe2 2:15-16, Pe2 2:19; Jde 1:4, Jde 1:11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.
John Gill Bible Commentary
But this thou hast, that thou hatest the deeds of the Nicolaitans,.... Though these Christians had left their first love, yet they bore an hatred to the filthy and impure practices of some men, who were called "Nicolaitans"; who committed fornication, adultery, and all uncleanness, and had their wives in common, and also ate things offered to idols; who were so called, as some think (c), from Nicolas of Antioch, one of the seven deacons in Act 6:5; though as to Nicolas himself, it is said (d), that he lived with his own lawful married wife, and no other, and that his daughters continued virgins all their days, and his son incorrupt; and that these men, so called, only shrouded themselves under his name, and abused a saying or action of his, or both, to patronize their wicked deeds: he had used to advise , by which he meant a restraining of all carnal and unlawful lusts; but these men interpreted it of an indulgence in them, and so gave themselves up to all uncleanness; and whereas, he having a beautiful wife, and being charged with jealousy, in order to clear himself of it, he brought her forth, and gave free liberty to any person to marry her as would; which indiscreet action of his these men chose to understand as allowing of community of wives. Dr. Lightfoot conjectures, that these Nicolaitans were not called so from any man, but from the word "Nicolah", "let us eat", which they often used to encourage each other to eat things offered to idols. However this be, it is certain that there were such a set of men, whose deeds were hateful; but neither their principles nor their practices obtained much in this period of time, though they afterwards did; see Rev 2:15. Professors of the Christian religion in general abhorred such impure notions and deeds, as they were by Christ: which also I hate; all sin is hateful to Christ, being contrary to his nature, to his will, and to his Gospel; and whatever is hateful to him should be to his people; and where grace is, sin will be hateful, both in themselves and others; and men's deeds may be hated when their persons are not; and hatred of sin is taken notice of by Christ, with a commendation, (c) Vid. Irenaeum adv. Haeres, l. 1. c. 27. & Tertull. de Praescript. Haeret. c. 46, 47. (d) Clement. Alex. Strom. l. 3. p. 436. & Euseb, Hist. Eccl. l. 2. c. 29.
Tyndale Open Study Notes
2:6 Not much is known of the Nicolaitans, but their teaching (2:15) seems to link them with those who ate food sacrificed to idols and who were involved in sexual immorality, behavior prohibited by the council in Jerusalem (see Acts 15:20, 29). Irenaeus argued (about AD 180) that the Nicolaitans were dependent on Nicolas (Acts 6:3-5) and that John’s writings were directed against the heresies of the Nicolaitans who followed Cerinthus (see 1 John Book Introduction, “Setting”).