The Nicolaitans

By Wilson Wong

May 16, 2008 Humanities 190 Prof. Brent Walters

I. Introduction The Nicolaitans were a Gnostic sect that was attacked by John the Seer in the Book of Revelation in the New Testament. John specifically referred to the group in two of his seven letters. Moreover, some scholars also believe that the priestess referred to as Jezebel in Johns letter to the church of Thyatira was also a member of this sect. Although the exact nature of their teachings and practices remain a mystery to this day, it is evident from letters by early Christian writers that this group posed a significant internal threat to the young, developing church. In contrast to the teachings of the Apostles as found in the Apostolic Decree, the Nicolaitans believed that unrestrained sexual indulgence and consumption of food sacrificed to idols led to greater spiritual insight. II. The Influence of Apostolic Christianity on the Views of John the Seer To comprehend the severity of the Nicolaitans egregious behavior, the context in which the behavior is exemplified must first be understood. Contrary to current beliefs, early Christians believed that sex served solely the purpose of reproduction in a family setting. Hence, any practice of sex outside of function was perceived as frustrating the natural, God-intended purpose of the body.1 Eating food offered to idols was perceived as offensive in two ways: 1) the person consuming the food was participating in pagan festivities, and 2) food offered to idols was believed to have been possessed by demons; thus eating the food was equivalent to ingesting demons, thereby allowing evil creatures to enter the body.
It should be noted that the practice of sodomy, masturbation, or use of contraceptives would have been perceived as sexually immoral in the early church.
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Furthermore, it is necessary to understand John the Seers personal convictions and biases in order to fully grasp the nature of his attacks on the Nicolaitans. Johns beliefs are modeled after the framework established by James the Just and the original twelve Apostles in the Council of Jerusalem.1 Luke records the event in Acts. After discussion regarding the problem of Gentile converts, James issues the following statement, abstain only from things polluted by idols and from fornication2 This declaration becomes known as the Apostolic Decree. The earliest known church catechism, the Didache, further reiterates the views of the Apostles. In Chapter 1, the author warns against licentious behavior. To one who follows the Way of Life, he writes, Avoid the fleshly and bodily passions.3 A similar point is conveyed in Chapter 2. In the list of prohibitions, the Didache cautions, You shall not fornicate.4 This key idea is emphasized again in Chapter 3 when the Didache advises, My child, do not be a person given to passion, because passion leads to fornication.5 The final warning against wanton misconduct is found in Chapter 5, where the Didache introduces the Way of Death. Cataloging the vices, the Didache states,

A distinction is made here between Apostolic Christianity and Pauline Christianity. As evident in 1 Corinthians 10, Paul tends to be more flexible in his stance with regards to the subject of foods offered to idols. Therefore I (James) have reached the decision that we (the Council) should not trouble those Gentiles who are turning to God, but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood. Acts 15:19,20 (NRSV) The English translation of the Didache used in this paper is based on the version found in Kurt Niederwimmer, The Didache, 73.
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Ibid, 88. Ibid, 94.

And the way that leads to death is thisadultery, passion, fornication1 Thus, lascivious behavior is addressed a total of four times in the Didache, which would indicate extreme significance. Chapter 6 of the Didache is also noteworthy in that it addresses the topic of food sacrificed to idols. The author warns, As for good, bear what you can, but be very much on your guard against food offered to idols, for [to eat it] is worship of dead gods.2 The notion expressed here agrees with the statement made by James the Just in the Council of Jerusalem. Overall, there is a consistent ideology among Christians. John the Seer writes to the seven churches in the book of Revelation with these beliefs in mind. John attacks the Nicolaitans and their belief system with such fervor because they have defiled the church by transgressing the Apostolic Decree. III. The Presence of the Nicolaitans in Churches in the Asia Minor The Nicolaitans are first mentioned in Chapter 2 of Revelation, where John issues seven letters to seven churches in the Asia Minor region. In his message to the Church of Ephesus, John states that he is aware of their good deeds as well as their intolerance for evildoers, chiefly the Nicolaitans. Nonetheless, their passions gave way to hatred. John writes,

Ibid, 114, 115 Ibid, 120.

I know your works, your toil and your patient endurance. I know that you cannot tolerate evildoers; you have tested those who claim to be apostles but are not, and have found them to be false Yet, this is to your credit: you hate the works of the Nicolaitans, which I also hate.1 John refers to the Ephesians aversion towards those who do evil. Nonetheless, he praises the church for hating the works of the Nicolaitans and testing those who claim apostolic authority. He notes their success in identifying and expelling false prophets. It is inferred in Johns message that the false prophets are members of the Nicolaitan sect. Moreover, it suggests that the Nicolaitan teachings originated elsewhere and thus, was introduced into the community from the outside.2 The Nicolaitans are mentioned a second time in the message to the church of Pergamum. Although John commends the church of Ephesus for rejecting the teachings of the Nicolaitans, he chastises the church of Pergamum for tolerating it. John states, But I have a few things against you: you have some there who hold to the teaching of Balaam, who taught Balak to put a stumbling block before the people of Israel, so that they would eat food sacrificed to idols and practice fornication. So you also have some who hold to the teaching of the Nicolaitans.3 Since the church of Pergamum was not sufficiently watchful, the Nicolaitans managed to penetrate into the church and introduce their Gnostic doctrine to the Pergamum congregation. It should also be noted that those who hold the teachings of Balaam4 are

Revelation 2:2,6 (NRSV)

Elisabeth Schssler Fiorenza, Apocalyptic and Gnosis in the Book of Revelation and Paul, Journal of Biblical Literature 92 (December 1973), 567
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Revelation 2:14,15 (NRSV) Revelation 2:14

likely the same people who follow the Nicolaitans principles.5 Furthermore, reference to Balaam is a theological allegory.2 It is meant to be understood as advocating idolatrous activities and fornication.3 Thus, it can be inferred that the Nicolaitans not only found their way into the church, but members of their sect took on positions as prophets and teachers. It has been suggested that the Nicolaitans were also present in Thyatira.4 Johns message to the church there accuses them of same vices (ie: eating meat offered to idols and practicing fornication) as the church of Pergamum. He lambasts them, writing scathingly, I know your works your love, faith, service, and patient endurance. I know that your last works are greater than the first. But I have this against you: you tolerate that woman Jezebel, who calls herself a prophet and is teaching and beguiling my servants to practice fornication and to eat food sacrificed to idols. I gave her time to repent, but she refuses to repent of her fornication. Beware, I am throwing her on a bed, and those who commit adultery with her I am throwing into great distress, unless they repent of her doings; and I will strike her children deadBut to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden.5

R. H. Charles. A Critical an d Exegetical Commentary on the Revelation of St. John Vol I.(New York: T & T Clark Publishers, 1920; reprint, Philadelphia: Charles Press, 2007), 52-53 Balaam is cited as a prototypical false prophet that was driven by selfishness and greed. He is seen as responsible for lading Israel down a path of sexual immorality idolatry.
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Fiorenza, Apocalyptic and Gnosis in the Book of Revelation and Paul,568 Charles, A Critical an d Exegetical Commentary on the Revelation of St. John Vol I, 53 Revelation 2:19-24 (NRSV)

This particular message from John reveals a great deal of information on Nicolaitan beliefs and practices. Unlike the Nicolaitans found in Ephesus and Pergamum, the primary figure associated with the Nicolaitans in Thyatira was a woman who called herself a prophetess. The name Jezebel1 here is to be understood as yet another allegory. Similar to how the Jezebel of the Old Testament led Israel away from God, this prophetess is endorsing fornication and consumption of food offered to idols. As indicated in verse 24, this prophetess teaches that by doing so, they would learn the deep things of Satan. IV. Gnostic Teachings: The Deep Things of Satan Based on what is found in Johns Apocalypse, it can be concluded that the Nicolaitans were a Gnostic sect; they were offensive because they practiced sexual immorality and ate foods offered to idols. However, Johns message to the church of Thyatira reveals something much more profound. It is conspicuous from Johns mention of the deep things of Satan that there is a Gnostic system in place. It is also noteworthy that the Nicolaitan prophetess in the church of Thyatira taught not of the deep things of God but of Satan2. One possible explanation for this may have been that the Nicolaitans regarded Satan as a godlike being.3 This would also explain why John attacks the prophetess more fervently than he does in his message to Ephesus and Pergamum.

Jezebel is the wife of King Ahab. She turns the king away from YHWY and introduces idolatry into the Israel. See 1 & 2 Kings The Gnostics believed that, by possessing the gnosis of the true being of God or Satan, they are free from spiritual destruction and salvation is assured. Adolf von Harnack, The Sect of the Nicolaitans and Nicolaus, the Deacon in Jerusalem, The Journal of Religion 4 (July 1923), 414
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From the writings of the church fathers, further information regarding the Nicolaitan sect is uncovered. Irenaeus says, They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, when they are represented as teaching that it is a matter of indifference to practice adultery, and to eat things sacrificed to idols. Wherefore the word also spoken of them thus: But this you have, that you hate the deeds of the Nicolaitans, which I also hate. Thus, Irenaeus reveals yet another key piece of information: that the sect originated from Nicolaus of Antioch.1 This would explain why early believers found the Nicolaitans so appealing; the sect can trace their origin directly to the original twelve apostles. Tertullian also provides information on the Gnostic system of the Nicolaitans. In the now-lost Syntagma, Tertullian writes that the system was thoroughly dualistic, placing emphasis on the opposition between light and darkness. In the beginning, the evil principle was the active one. Evil launches an attack on light, seeking to overcome it. Aeons sprung forth following sexual relations of an obscene sort. The aeons then, bring forth demons, gods, and the seven spirits.2 In his treatise ad Miannaeam, Hippolytus also states that the Nicolaitans believed that the resurrection had already taken place in faith and in baptism. There was no resurrection of the flesh; therefore, the body was of no significant value.

Nicolaus of Antioch was one of the 7 appointed by the Apostles in Acts 6:5.

Both pseudo-Tertullian and Epiphanius drew heavily from the Syntagma. It was thus determined that common statements made by both pseudo-Tertullian and Epiphanius are likely from Syntagma.

Clement of Alexandria narrates a key Nicolaitan tradition concerning Nicolaus, their founder. In the Stromata, Book 3, Clement writes, He, they say, having a beautiful wife, and being reproached for jealousy by the apostles after the ascension of the Savior, brought her into their midst and turned her over to anyone who might wish to marry the woman. For they say this act is in conformity with the saying: It is necessary to abuse the flesh. Here, Clement says that the Nicolaitans justify their actions with the key phrase It is proper to abuse the flesh. This account would be consistent with that if Hippolytus, who stated that the Nicolaitans believed that the flesh was of no significance. Hence, the Nicolaitans believed that they were free to indulge in sexual relations without any restraint. Victorinus of Pettau also provides notable information on the Nicolaitan sect. In his commentary on Johns Apocalypse, he wrote, But because you yourself hate those who hold the doctrines of the Nicolaitans, you expect praise. Moreover, to hate the works of the Nicolaitans, which he himself also hated, this tends to praise. But the works of the Nicolaitans were in that time false and troublesome men, who, as ministers under the name of Nicolaus, had made for themselves a heresy, to the effect that what had been offered to idols might be exorcised and eaten, and that whoever should have committed fornication might receive peace on the eighth day.1 Victorinus comments on the Book of Revelation but also expands, adding to John the Seer's statements regarding the Nicolaitan sect. The Nicolaitans believed that by practicing fornication and eating foods offered to idols, they would gain spiritual insight
This translation was by Philip Schaff and is available via public domain. http://www.ccel.org/ccel/schaff/anf07.vi.ii.ii.html
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on the deep things of Satan. In an apocalyptic age where many Christians believed that the world was ending, the Nicolaitans teachings would be very appealing. Although on the surface, the Nicolaitans were evil men because they were prurient and ate foods offered to idols, it is clear from the writings of the early church fathers that they had a well-developed Gnostic system. Moreover, they had their own apostles, prophets, and teachers. In some Asian communities, their members became integral parts of the church. The Gnostics understanding of spiritual matters allowed them to live free and unmolested in Roman Society; they were not persecuted like other members of the church. Since the Roman Imperial Cult primarily required citizens to participate in certain acts and ceremonies, Nicolaitan teachings made it entirely possible for sect members to participate in pagan festivities (including civic religion) without renouncing their faith in God. This was especially appealing for Christians in Asia Minor since eating at banquets held in honor of idols allowed them to participate in social and political affairs. Since Ephesus was a great trading city, Pergamum was the center of many pagan cults and one of the key locations of the Roman Imperial Cult, and Thyatira had a great number of trade guilds, it is not difficult to understand why Nicolaitan activity was most prevalent in these three cities.1 V. Conclusion The Nicolaitans existed as late as the year 200 C.E. They were especially active in churches in the Asia Minor region. Although on the surface they appeared to be a band

Fiorenza, Apocalyptic and Gnosis in the Book of Revelation and Paul,570

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of shameless libertines who violated the Apostolic Decree, they had in actuality a very thoroughly developed Gnostic system involving dualism, demons, and Gnosis. They claimed to have insight into the divine and the demonic. This made it possible to reconcile their faith with society and politics. Nonetheless, they regarded baptism and faith in Christ as chief components of their belief. Since baptism and faith were purely spiritual matters, the body was insignificant. Ironically, in an attempt to gain spiritual insight to assure salvation and overcome death, they desecrated the teachings of the One who did overcome death and can assure salvation.

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Bibliography Charles, R.H. A Critical And Exegetical Commentary On The Revelation Of St John Vol I. New York: T & T Clark Publishers, 1920. Reprint, Philadelphia: Charles Press, 2007. ________. A Critical and Exegetical Commentary on the Revelation of St. John, Vol. 2. New York: T & T Clark Publishers, 1920. Reprint, New York: T & T Clark Publishers, 1998. Coogan, Michael D., ed., The New Oxford Annotated Bible, 3d ed. New York: Oxford University Press, 2001. Ferreiro, Alberto. Priscillian and Nicolaitism. Vigiliae Christianae 52 (November 1998): 382-392. Fiorenza, Elizabeth Schssler. Apocalyptic and Gnosis in the Book of Revelation and Paul. Journal of Biblical Literature 92 (December 1973): 565-581. Ladd, George Eldon. A Commentary on the Revelation of John. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1972. Moehlmann, Conrad H. The Historicity of the Apostolic Decree. The Biblical World 40 (November 1912): 318-329. Niederwimmer, Kurt. The Didache. Translated by Linda M. Maloney. Edited by Harold W. Attridge. Minneapolis: Fortress Press: 1998. Von Harnack, Adolf. The Sect of the Nicolaitans and Nicolaus, the Deacon in Jerusalem. The Journal of Religion 3 (July 1923): 413-422 Votaw, Clyde Weber. The Apocalypse of John: III. Its Content, Arrangement, and Sources of Material. The Biblical World 1 (July 1908)

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