But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.

People's New Testament

2:6 But this thou hast. There is another ground of commendation. They hate

the deeds of the Nicolaitans. Opinions are not agreed concerning this sect, but it is probable that the followers of a Nicolaus are meant who taught that Christian liberty meant license to commit sensual sins.

Wesley's Notes

2:6 But thou hast this - Divine grace seeks whatever may help him that is fallen to recover his standing. That thou hatest the works of the Nicolaitans - Probably so called from Nicolas, one of the seven deacons, Acts 6:5. Their doctrines and lives were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.

Scofield Reference Notes

[1] Nicolaitanes

From nikao, "to conquer," and laos, "the people," or "laity." There is no ancient authority for a sect of the Nicolaitanes. If the word is symbolic it refers to the earliest form of the notion of a priestly order, or "clergy," which later divided an equal brotherhood Mt 23:8 into "priests" and "laity." What in Ephesus was "deeds" Rev 2:6 had become in Pergamos a "doctrine Rev 2:15.

Margin Nicolaitanes

Rev 2:15, contra, 1Pet 5:2,3 Mt 24:49.

Jamieson-Fausset-Brown Bible Commentary

6. But-How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.

hatest the deeds-We should hate men's evil deeds, not hate the men themselves.

Nicolaitanes-Irenæus [Against Heresies, 1.26.3] and Tertullian [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Ac 6:3, 5). They (Clement of Alexandria [Miscellanies, 2.20 3.4] and Epiphanius [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. Michaelis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Re 2:14, 15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (2Pe 2:15, 16, 19; Jude 4, 11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.

Matthew Henry's Concise Commentary

2:1-7 These churches were in such different states as to purity of doctrine and the power of godliness, that the words of Christ to them will always suit the cases of other churches, and professors. Christ knows and observes their state; though in heaven, yet he walks in the midst of his churches on earth, observing what is wrong in them, and what they want. The church of Ephesus is commended for diligence in duty. Christ keeps an account of every hour's work his servants do for him, and their labour shall not be in vain in the Lord. But it is not enough that we are diligent; there must be bearing patience, and there must be waiting patience. And though we must show all meekness to all men, yet we must show just zeal against their sins. The sin Christ charged this church with, is, not the having left and forsaken the object of love, but having lost the fervent degree of it that at first appeared. Christ is displeased with his people, when he sees them grow remiss and cold toward him. Surely this mention in Scripture, of Christians forsaking their first love, reproves those who speak of it with carelessness, and thus try to excuse indifference and sloth in themselves and others; our Saviour considers this indifference as sinful. They must repent: they must be grieved and ashamed for their sinful declining, and humbly confess it in the sight of God. They must endeavour to recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as when they first set out in the ways of God. If the presence of Christ's grace and Spirit is slighted, we may expect the presence of his displeasure. Encouraging mention is made of what was good among them. Indifference as to truth and error, good and evil, may be called charity and meekness, but it is not so; and it is displeasing to Christ. The Christian life is a warfare against sin, Satan, the world, and the flesh. We must never yield to our spiritual enemies, and then we shall have a glorious triumph and reward. All who persevere, shall derive from Christ, as the Tree of life, perfection and confirmation in holiness and happiness, not in the earthly paradise, but in the heavenly. This is a figurative expression, taken from the account of the garden of Eden, denoting the pure, satisfactory, and eternal joys of heaven; and the looking forward to them in this world, by faith, communion with Christ, and the consolations of the Holy Spirit. Believers, take your wrestling life here, and expect and look for a quiet life hereafter; but not till then: the word of God never promises quietness and complete freedom from conflict here.