the Week of Proper 22 / Ordinary 27
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New Living Translation
Revelation 2:6
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'Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate.
But don't get too discouraged. I will give you credit though, you don't like the sorry ways of the Nicolaitans any more than I do.
But at least you have the credit of hating the works of the Nicolaitans, as I do.
But this thou hast, that thou hatest the works of the Nicolaitanes, which *I* also hate.
But this you have, that you hate the works of the Nicolaitans, which I also hate.
But thou hast this, that thou hatest the works of the Nicola?tans, which I also hate.
Yet this you have in your favor: you hate the doings of the Nicolaitans, which I also hate.
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
But you have this, that you hate the works of the Nicolaitans, which I also hate.
But this thou hast because thou hatest ye dedes of the Nicolaitans, which dedes I also hate.
but in this thou art right, that thou hatest the deeds of the Nicolaitans, which I also hate.
"You do have this to your credit: You hate the Nicolaitan business. I hate it, too.
'Yet you have this [to your credit], that you hate the works and corrupt teachings of the Nicolaitans [that mislead and delude the people], which I also hate.
But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.
Yet this you have, you hate the works of the Nicola'itans, which I also hate.
But this thou haste because thou hatest ye dedes of the Nicolaitans which dedes I also hate.
But this you have, that you hate the works of the Nicolaitans, which I also hate.
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
but this thou hast, that thou dost hate the works of the Nicolaitans, that I also hate.
But there is something you do that is right: You hate what the Nicolaitans do, as much as I.
But you do have this going for you: You hate what the Nicolaitans practice—practices I also hate.
But you have this to your credit: You hate the works of the Nicolaitans, which I also hate.
But there is one thing you are doing right. You hate what the Nicolaitans are doing, and so do I.
But you have this in your favor: you hate what the Nicolaitans do — I hate it too.
Yet this you have: you hate the works of the Nicolaitans, which I also hate.
But this thou hast, that thou hatest the workes of the Nicolaitanes, which I also hate.
But this you have in your favour, you hate the works of the Nic-o-la''i-tanes, which I also hate.
Yet you do have this: You hate the practices of the Nicolaitans, which I also hate.
But this you have, that you hate the works of the Nicolaitans, which I also hate.
But this is to your credit: You hate the works of the Nicolaitans, which I also hate.Revelation 2:15;">[xr]
But this thou hast, that thou hatest the works of the Nikolitu, which also I (hate).
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also [fn] .
But this you have, that you hate the deeds of the Nicolaitans, which I also hate.
But you have this: You hate what the Nicolaitans do. I hate what they do also.
But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.
Yet this is to your credit: you hate the works of the Nicolaitans, which I also hate.
But, this, thou hast, that thou hatest the works of the Nicolaitanes, which, I also, hate.
But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.
But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.
But you do have this: that you hate the deeds of the Nicolaitans, things which I also hate.
But this thou hast, because thou hatest the deedes of the Nicolaitans, which (deedes) I also hate.
But there is something you do that is right—you hate the things that the Nicolaitans do. I also hate what they do.
'But you have this, that you hate the deeds of the Nicolaitans, which I also hate.
But this is what you have in your favor: you hate what the Nicolaitans do, as much as I do.
But thou hast this good thing, that thou hatidist the dedis of Nycholaitis, the whiche also Y hate.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
that: Revelation 2:14, Revelation 2:15, 2 Chronicles 19:2, Psalms 26:5, Psalms 101:3, Psalms 139:21, Psalms 139:22, 2 John 1:9, 2 John 1:10
Reciprocal: Leviticus 14:40 - take away Deuteronomy 16:22 - which Acts 6:5 - Nicolas Acts 20:30 - of your Galatians 1:7 - pervert 2 Timothy 3:8 - resist Titus 1:10 - there Hebrews 1:9 - hated Revelation 2:2 - how
Gill's Notes on the Bible
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 Acts 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 παραχρησθαι τη σαρκι, 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 נכילה, "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 Revelation 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.
Barnes' Notes on the Bible
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” (τὰ ἔργα 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 νίκος nikos, “victory,” and λαός laos, “people,” and that thus it corresponds with the name Balaam, as meaning either בּצל צם bàal ̀am, “lord of the people,” or בּלץ צם 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 (καὶ 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, Numbers 25:0.
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.
Clarke's Notes on the Bible
Verse Revelation 2:6. 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 Acts 6:5, where see the 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.
