This post is a companion to the Heretics podcast found on the Podcast tab at the top of this page; and a continuation in our series of looks at the ancient heresies of the church and a refutation of them using good theology and hermeneutics.
The Identification
Founded by Nicolas, who was one of the first deacons of Acts chapter 6; the Nicolaitans are one of the nebulous early church heretics that are hard to nail down. The primary reason for this difficulty is because they are defined by their enemies; and they are defined by in writings that a hundred (or sometimes more) years after the initial group.
We should also note, that some early church Fathers did not agree with the naming of the group after Nicolas. Notable among them were Clement of Alexandria and Eusebius. For our purposes, we will go with the majority understanding of both the early post-Apostolic period, as well as the New Testament itself, and ascribe the heresy to the deacon Nicolas and his wandering away from the truth.
The Justification
In order to be considered a heretic, you must know the truth and reject it. That is the action that differentiates between a formal and material heretic. Outside of Roman Catholic definitions, a material heretic is someone who teaches and/or lives falsely but is unaware of their aberrant doctrine. This person when confronted, if they repent, is a sinning believer and not a heretic. A formal heretic is one who knows the truth, and has rejected it and teaches contrary to it. This is not a brother/sister in Christ, but is operating in the spirit and mode of Satan. This person should be marked and avoided.
Nicolas falls into the formal category because, as a deacon chosen by the Apostles; he most certainly knew the truth of Christ and the Gospel message. Furthermore we know from Scripture (Acts 6:5) that Nicolas was a proselyte. This means he was a Gentile who was in the process of converting to Judaism when he was converted. He knew not only Christ, but would have been well versed in the Law as well as the other Old Testament sections.
So what is the rationale for determining that Nicolas and his ilk (the Nicolaitans) were heretics? The simplest answer is from Revelation chapter 2, where Christ, appearing to an exiled John the Apostle on the island of Patmos; dictates letters to several churches. To the church of Ephesus Jesus praises the Ephesians (Revelation 2:6) for their hatred of the deeds of the Nicolaitans, which Christ Himself also detests. By contrast, the church at Pergamum is condemned and warned to repent (Revelation 2:15 – 16), because some of their body are holding to the teachings of the Nicolaitans; to which we already know Jesus does not give His approval.
Now if Jesus says you’re a heretic, then guess what; I’ve got bad news for your doctrine. But if you want more, from say church history; we’ve got it.
Irenaeus, writing circa 175 – 185, in his work Against Heresies; calls the Nicolaitanes people who live lives of unrestrained indulgence (Book 1, Chapter 26.3), while ascribing their teaching and lifestyle to Nicolas the deacon.
Hippolytus (written circa 180 – 230) lumps the Nicos together with the Gnostics and points to how they are blasphemers and speculators, who live indifferently (read antinomian—against the Law) and fornicators called down by John (Refutation of All Heresies; Book 7, Chapter 24).
And my favorite is from Epiphanius (310 – 420), who recounts the debauchery of Nicolas as a man, who unable to control his lust commanded that one must copulate every day in order to be saved (Panarion; Book 1, Chapter 25). This mindset apparently stemmed from Nicolas’ inability to maintain chastity in the presence of his beautiful wife; and later acquiescence to sharing her with whoever wanted her; thus ushering in the Nicolaitan model for sexual promiscuity and lasciviousness.
The Correction
Let’s start with the easy ones first: Don’t share your wife with other men, and don’t sleep with women who are not your wife. This is easy right? Why can I say this with such confidence; because I have a simple understanding of simple Scriptures. God has commanded His people not to commit adultery (Exodus 20:14). As a Christian it is easy, if God says do not do it; then stop it.
And that idea is carried forward by Jesus (Matthew 5:27 – 30), as He upholds the standard of God as good; while also pointing out that sin is internal and not external to a person. We are called to war against sin, rather than surrender to it.
Beyond that command, we also have the baseline understanding of marriage itself. Marriage is not a social, legal, or governmental contract; it is a spiritual union ordained by God. Marriage predates the Fall as it was given by God in the Garden of Eden (Genesis 2:24). In marriage, a man and woman forsake others (even their own families); in order to enter into a one-flesh union that is entirely different from every other relationship human beings create. Nicolas’ forsaking of that relationship for a “higher righteousness” is neither good nor right. In forsaking the function of marriage, he was not seeking God, but his own understanding of holy living (Isaiah 29:13).
I say that last bit, because we have direct teaching from Paul against chastity in the marriage covenant. Paul unequivocally states that husbands and wives should engage in the “one flesh union” of Genesis 2 (1 Corinthians 7:1 – 3). Further, Paul grounds that understanding in the mutual ownership of one another in the marriage (1 Corinthians 7:4). Therefore, married couples are harming each other and causing sin by depriving their partner of what God has supplied in marital union (1 Corinthians 7:5).
While Nicolas himself, may never have known this teaching from Paul (doubtful), his followers certainly would have, and according to history, categorically rejected it.
Finally we have the antinomian mindset. This has been popular down through the ages, and still rears its ugly head today. Are Christians bound by the Law in Christ? The answer is yes, and the answer is no. Those who wish to be free from the Law and her commands love to run to our freedom from it in Christ (Romans 10:4); not realizing that verse is speaking about salvation and not living. Yes, we are saved by faith in Christ alone without regards to our works (Ephesians 2:8 – 9, Romans 4:1 – 8, and plenty others). But Christians are bound by Christ to grow in sanctification (Romans 12:1 – 2, Ephesians 4:14 – 16, Colossians 2:6 – 7). And the same God who gave Israel the Law, is the same God who saves Christians by faith, is the same God who empowers and protects their sanctification. We are to be workers in God’s Kingdom (Ephesians 2:10), and as new creations (2 Corinthians 5:17), we cannot wallow in our old sinfulness because we are dead to it (Romans 6:1 – 7).