In the Book of Revelation the triumphant Christ has
encouragement for the Ephesian church and a stern
warning for the church in Pergamum for their different
responses to the deeds and teaching of the Nicolaitans.
To the Church in Ephesus Jesus says:
Yet this you do have, that you hate the deeds of the
Nicolaitans, which I also hate. Revelation 2:6.
To the Church in Pergamum He has this to say:
...you also have some who in the same way hold the teaching
of the Nicolaitans. Therefore repent; or else I am coming to
you quickly, and I will make war against them with the
sword of My mouth. Revelation 2:15-16.
Who were these Nicolaitans and why did Jesus hate
their deeds and warn the Pergamum church about
their teaching? Commentators debate the answer and
often suggest possible identities of the Nicolaitans
while describing these Johannine passages as
surprisingly mysterious.
Certainly care should be taken when interpreting two
thousand year old texts for which limited biblical
references are available as corroboration in order that
Scripture might interpret Scripture. But what if these
passages recorded by the beloved Apostle John were
given not to be mysterious but rather plain and clear?
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If this were the case, then let’s look at the simple
meaning of the word Nicolaitan. This will give insight
into why our Lord hates their deeds. The original
Greek word nicolaitan is composed of two words, nikao,
Greek word #3528, meaning conquer or subdue and
laiton #2992 meaning people. We get our English term
laity from the latter.
Whether Jesus was referring to the role of a certain
group of believers or whether He was using the name
of an individual the effect is the same. The choice by
Jesus of using nicolaitan, as conquerors of laity, or as an
individual’s name would be consistent with other
passages inspired by His Spirit. He often used a
descriptive name in the Bible to portray the essence of a
person to us. Consider that Luke wrote to Theophilus
in the Gospel of Luke and also in Acts of the Apostles.
Theophilus in the Greek means friend of God or lover of
God. The plain meaning of this word emphasizes the
personal application of those books to each believer.
In the same way if we use the plain meaning of
nicolaitan, conquerors of laity, how then are the laity
conquered or subdued within the context of a Christian
Church? The laity could be conquered by convincing
the bride of Christ that she should look to teachers or
overseers in order to please the Bridegroom.
It would be an error to attribute such a conquering to
clergy alone because the passages do not indicate this.
As at Colossae both clergy and laity are involved in the
process of dividing a local body into two tiers. This
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indicates a quid pro quo is taking place. While some
desire to lead the flock in spiritual duties, there are also
those who desire to depend on teachers as at Corinth
and Colossae or to hand over their spiritual duties to
professionals.
Having a leader take responsibility for our duties does
not discharge our obligation. We are not relieved of
our individual duties of participating in the corporate
meeting when we pay someone to teach, preach or
sing.
...when you assemble, each one has a psalm, has a teaching,
has a revelation, has a tongue, has an interpretation...for
edification... I Corinthians 14:26.
...if all prophesy, and an unbeliever or an ungifted man
enters, he is convicted by all... I Corinthians 14:24.
The hope of glory you have is Christ in you. Colossians
1:27. What does this indwelling say about the position
we hold in relation to one another as we assemble
together?
What does this indwelling say about the one-on-one
relationship with Christ that He designed and
purposes? Our God is a jealous God and He says of
His bride, My sheep hear My voice ...and they follow Me.
John 10:27. Not a teacher or leader.
Would we appreciate another man stepping forward to
explain the application of our love letters to our
fiancée. Or would we be pleased if our betrothed
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depended on another in her response to our letters?
Yes, teaching one another is crucial. Yes, the Ethiopian
eunuch appropriately asked for explanation and
received it in Acts 8. But after the Ethiopian believed
in Christ, the Spirit carried his teacher, Phillip, away
leaving the new believer in the good hands of His Holy
Spirit and His written Word.
Whether conquerors of laity utilize teaching to draw
disciples to themselves as at Corinth or a governing
authority as at Colossae, a nicolaitan leader is a
hindrance to the bride’s one-on-one relationship with
Christ. Although used by God in the Old Testament, a
priestly caste wedged between the bride and groom is
not the model we see in the New Covenant.
The Apostle Paul commanded participation of
everyone in the assembly which allowed an orderly
opportunity for us to confess the name of Jesus and
thereby please Him by loving and encouraging one
another. But Paul did not preclude teaching and
shepherding. The use of a clergy class simply goes too
far by assuming the laity is too busy or spiritually
incompetent to teach one another.
The use of a clergy class may also presume some gifts,
perhaps the teaching gift, are the more important gifts,
thereby, uniquely qualifying the holders as decision or
policy makers for the entire flock. Instead of a body of
believers lifting up Scripture together to determine
doctrine and practice, a clergy class might rule on these
issues instead.
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If we interpret these Johannine verses using their plain
Greek meaning, we might find ourselves considering
what characteristics a church would have if they
tolerated nicolaitan deeds or teaching. Certainly
characteristics could include reservations of activities
for clergy which were intended to be practiced by
every individual believer.
For instance we might see 1) the limitation of who
could teach or speak in the assembly; 2) the limitation
of who could administer the Lord’s Supper or the
limitation of when believers could observe
communion; 3) the limitation of who could perform
baptisms; 4) the limitation of which nonessential
doctrines that believers could hold while still
maintaining full fellowship with other church members
or while maintaining all of the rights of church
membership; 5) the limitation of who would be
recipients of charity; or we might see 6) the diversion of
money from biblical charity to conquerors of the laity.
Yes, this conquering of laity might involve some
believers (laity) giving money to other believers (a
clergy caste). You can see in Revelation 2:14, 15, that
Nicolaitans were linked to Balaam who in the book of
Numbers received money in exchange for his blessing
and prophecy: ...who hold the teaching of Balaam...you
also have some who in the same way hold the teaching of the
Nicolaitans....
This characteristic of Balaam is also a concern in II
Peter 2:15 ...the way of Balaam, the son of Beor, who loved
the wages of unrighteousness...
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Consider again Pauline instruction specifically to the
Ephesian elders in Acts chapter 20. The Ephesian
elders had been warned for three years that some
would rise from within the church with an interest in
receiving, not giving. Acts 20:30-31, 34-35. Paul
prophesied that these would seek to draw away
disciples to themselves. It appears the Ephesian church
fought against this practice which pleased our Lord
because years later John reports that Jesus commends
that same church in Ephesus:
Yet this you do have, that you hate the deeds of the
Nicolaitans, which I also hate. Revelation 2:6.
Corinthian
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