The name itself may be derived from two words which mean “victory” (nikos) and “people” (laos), thus the idea of their consumption or overpowering of the people. They were evidently licentious and antinomian and advocated an unhealthy compromise with pagan society and the idolatrous culture of Ephesus.

Last week I wrote about the Montanists and probably caused many of you to scratch your heads wondering, “Who in the world are the Montanists?” Today we turn our attention to another odd group known as the Nicolaitans. There is at least one profound difference between the two: the Montanists were most likely genuine believers in Jesus; the Nicolaitans were most assuredly not.

(1) The Nicolaitans are mentioned by name twice in the NT, both in the book of Revelation. According to Revelation 2:6, Jesus commends the Christians at Ephesus for “hating” the “works of the Nicolaitans.” Yes, Jesus does “hate” certain things, and so should we. They are mentioned again in Revelation 2:15 in the letter to the church in Pergamum.

(2) Early tradition among the church fathers (most notably Irenaeus) identifies them with Nicolas, the proselyte of Antioch who was appointed one of the first seven deacons (servants) in Acts 6:5. This, however, is highly unlikely.

(3) The name itself may be derived from two words which mean “victory” (nikos) and “people” (laos), thus the idea of their consumption or overpowering of the people. They were evidently licentious and antinomian and advocated an unhealthy compromise with pagan society and the idolatrous culture of Ephesus.

(4) The “teaching” of the Nicolaitans should probably be identified with the “teaching” of Balaam (2:14-15). The similarity of language also suggests that Jezebel and her followers (2:20-24) constituted a group of Nicolaitans in Thyatira. They are all said to be guilty of enticing God’s people “to eat things sacrificed to idols” and “to commit acts of immorality” (2:14-15,20). In Revelation, to “fornicate” (porneuo) and its cognates usually are metaphorical for spiritual apostasy and idol worship (14:8; 17:1,2,4,5,15,16; 18:3,9; 19:2). When these words are used literally, they are part of vice lists (9:21; 21:8; 22:15).

(5) The Ephesian believers, however, were not duped. Nor were they so naïve as to believe that Christian charity can tolerate such false teaching. Note also the contrast: they “bear” trials and tribulations for Christ’s sake (v. 3) but they cannot “bear” the company of these evil men (vv. 2,6). They endure persecution, but not perversion.

(6) There are many lessons here, but one in particular stands out: Jesus hates moral and theological compromise. Any appeal to grace to justify sin is repugnant to our Lord. Any attempt to rationalize immorality by citing the “liberty” we have in Christ is abhorrent to him and must be to us. True Christian love is never expressed by the tolerance of wickedness, whether it be a matter of what one believes or how one behaves.

(7) The presence and influence of the Nicolaitans in Pergamum should be noted in detail. Here is what Jesus said to them:

“But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. So also you have some who hold the teaching of the Nicolaitans. Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth” (Rev. 2:14-16).

There was a difference in the response to the Nicolaitans in these two congregations. The Ephesians “hated” the work of the Nicolaitans and refused to tolerate their pernicious behavior (Rev. 2:6). The church in Pergamum, on the other hand, had welcomed them into the fellowship of the church and given them freedom to propagate their destructive ways.

Read More