Commentary on Revelation, Lecture 3
LECTURE III.
Vers. 6.
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
7.
He that hath an ear, let him hear what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
THe sixth verse containeth the last thing that is comprehended in the body of the Epistle to Ephesus, and it's a kind of mitigation of the sharp reproof and threatning going before: as He began with a word of commendation, so he will close with it, and will let them see, that though He had marked their sin, and reproved them for it; yet He was the same in His love, and had the same thoughts He began with towards them: and it is in sum, this, for as much wrong as is in you, and for as much as ye are fallen from your first love, yet there is some sparkle of zeal in you, ye have this good thing, that the corrupt doctrine of the Nicolaitans (which began soon to corrupt the simplicity and purity of the Doctrine of Christ) is hated and abominated by you, even as it is by Me.
To clear this a little more, we shall speak to these three things. 1. What these Nicolaitans were. 2. What this hatred was. 3. How it was commendable; or, what is the ground on which it is commended.
For the 1. We shall consider first what the Nicolaitans were. 2. What was the occasion and rise of their error, or erroneous Doctrine.
For the first, what they were. There is not much recorded of them in Scripture; yet it seemeth from all that is written of them (being compared with what is written of them in this Chapter) that they were such a sort of Schismatical Hereticks, as had corrupt Doctrine in their mouths, and corrupt and licentious practices in their conversations. Therefore their deeds are spoken of in this verse, and their Doctrine, vers. 15. both which are said to be hated of Christ, there being a suitablnesse between their Doctrine and their deeds.
For the particulars of their Doctrine and deeds, many are asserted by the Ancient, but two things mainly are pitched on. 1. In their Doctrine they opened a door to licentiousness, and maintained, that fornication and adultery were no sin, and they cried down Matrimoniall chastity, though called for and approven of God. 2. In their practice, without all respect to offence and scandal, they lived as they lifted, eating things Sacrificed to Idols (a thing much stumbled at in those dayes) abusing their Christian liberty to licentiousnesse and lousnesse, taking advantage of, and abusing the decree of the Apostles, Acts 15.20. that Christians would abstain from pollutions of Idols, and from fornication, and from things strangled, and from blood, as if all these things had been of one and the same nature, as indeed at that time they were, all necessarily to be abstained from, as if they had been of one nature. These are granted by all to be the two main things that these Nicolaitans were guilty of: though there be that add many moe, as Epiphanius doth: and if we look to the 14. and 15. vers. of this chapter, it is not unlike, that the Lord points at these two faults: for in the 14. verse, He tells Pergamos, that she had them that held the Doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things Sacrificed unto Idols, and to commit fornication: and in the 15. verse, So hast thou also them that hold the Doctrine of the Nicolaitans, which thing I hate. Where they that maintained the Doctrine of Balaam, and the Nicolaitans are the same: and He meaneth, as Balaam taught Balac to ensnare the Israelites, by drawing them to their Idol feasts, and commit fornication with the daughters of Moab; So saith the Lord, ye have the Nicolaitans that follow the same footsteps, and teach the same Doctrine.
2. There is more difference concerning the occasion and rise of this Heresie. It is commonly and by the most part (if not by all) attributed to that Nicolas, that (Acts 6.) is mentioned among the seven Deacons that were chosen to wait upon the tables, and who gets there a testimonie, that he was a man full of the holy Ghost: but there being various opinions about the occasion and rise of it, I shall name two that are special, and choose which of the two we think safest.
1. Some write of him, that having fallen from his integrity, and become dissolute in his practice, he strove to maintain it in his Doctrine (a thing too common to draw our Doctrine to maintain our practice) and form…ly taught this error, and begat many profane followers. Neither (say they) is it like, that such a vile sin would have been fathered in Scripture on such a man, if he had been innocent. Others set it down with more mitigation and charity to Nicolas, thus, That this Nicolas having a beautifull wife, was suspected to entertain jealousie of her, it's like from some others, Members of the Church; and being too inadvertant and rash in the way which he took for removing that suspicion, to make it be seen that he had none, he brought his wife in publick, and holding her forth, said, he cared not who conversed with her, so far was he from being suspicious of her honestie.
This rash fact, though flowing from a good intention (say they) was abused by some to patronize the errors formerly mentioned beyond his intention: And they were called Nicolaitans on this occasion: not because he taught so; but that they concluded so from that his practice, and fathered what they maintained on that worthy man; as it is ordinary for corrupt men to father their corrupt opinions upon, and to shelter themselves under grave and Godly mens names. This last, in the doubtfulnesse of this case, it being asserted by the most ancient (to wit, Clemens Alexand.) we rather embrace, partly, because of that mans commendation, Acts 6. where it is said, he was a man full of the holy Ghost: and partly, because it is most charitable; and therefore is safest, especially, where such a testimony is given to the man in Scripture. And for as abominable as this was, it was for many centuries of years, revived and continued with many additions in the Church, by Gnosticks, Basilides, &c. by those, called the Saturnians, Carpocratians, and many others, who made a pretext of Nicolas for their patron. A thing to be wondered at, that so soon after Christ, while Iohn the beloved Disciple was living, Satan should assault and set upon the Church with such errors: and yet as wonderfull, that after those errors were refuted by an extraordinary Apostle, speaking from Christs own mouth, they were vented and maintained by those Hereticks, a symptom of that peartnesse and impudencie that corrupt men are led with, when so soon, at such a time, contrarie to so clear reproofs, men durst vent and abide by such grosse things: O what force and efficacie hath the spirit of delusion when it's letten loose! and what a hight may it come to! Tremble at the beginnings of it: it's hard to conceive, with what audacity and boldnesse it will bear it self out, that though our Lord would write an Epistle from Heaven, delusion will so blind folks, that they will not question their errors.
The second thing to be spoken unto in this commendation, is, that they hated the deeds of the Nicolaitans: not their persons simply, but their deeds, and them as promoving these deeds: though the Church had these men among them, and was severe in her Discipline; yet the Lord taketh notice of this especially, that she kept a secret, sincere abhorrencie of them in her heart: not only did not the Angel and Church countenance them, nor only censure them, nor only forbear their company; but they had such an abhorrencie of their deeds and of themselves, in carrying on these deeds, that the thinking of them was abominable; as saith David, Psal. 139.21, 22. Do not I hate them that hate thee? I hate them with a perfect hatred. And Ps. 119.104. I hate every false way. So this hatred in reference to these Nicolaitans, was not carnal, or in reference to their persons simply; but in these three respects especially, 1. In respect of their deeds and Doctrine, it struck at their deeds as here, and at their Doctrine, as vers. 15. And, 2. Looking upon them as instruments and Ministers of Satan, made use of by him for corrupting and poisoning of souls, and shaming of the Gospel, they abhorred them considered as such, what ever pity to their persons, or desire to their Salvation they had. 3. As they conceived them to be hateful to Christ and hated by Him, so did they hate them; squaring their hatred, as they did conceive Christ to hate.
Observe 1. That there are some things and persons, especially at some times, that it is not enough for the people of God to abstain from them in their practice, if there be not an abhorrencie of them in their hearts. The way of error and corrupt practices that follow on it, should be abhorred, as any other sin, how grosse and scandalous soever; Heresie as murther, and Schism as witchcraft, Gal. 5.19. and there is good reason for it: for if folk be not serious in hatred of, and so out of love with the thing, they may soon fall in the practice of it: and simple abstinence will never be counted sincerity before God, whose trial is how it stands with the heart and affections, how the heart is affected or dis-affected toward the thing?
2. Our Lord Jesus counts it some mark of sincerity, when there is a single hatred of the way of errour, as it is in it self evill and hatefull to, and hated by Him.
The third thing in this mitigation, is the ground on which their hatred is commended; It is conformity with Christ, which I also hate, I hate them: therefore it's commendable in thee to hate them; It's a sure ground of commendation, to hate what He hates, and love what He loves. This ground of commendation, implyeth two things: 1. That it's well done to hate what Christ hates. Observe, Gods People should love and hate one thing with Jesus Christ; they should study to be conform to Him in the exercise of all their passions and affections. 2. It implyeth a likenesse to Christs hatred in the nature thereof, that they hated them as they were hated by Christ, and not as they were enemies to them. Obs. It's a good way to square folks hatred and zeal so, as it degener not into passion: to look to the matter that it be such as is hated by Christ, and to the manner that it be such as His is, single, and zealous; and that it be on that account, because hatefull to Him: otherwise, men may carnally and selfishly hate, but without commendation. 3. It implyeth also, that corrupt Doctrine is most hatefull to Christ Jesus, and should be to His People.
Vers. 7. Followeth the conclusion: wherein we have two things, 1. A general advertisement, or exhortation common to, and repeated in, all the Epistles, Let him that hath an ear hear. 2. A particular promise for upstirring of them to wrestle and overcome, To him that overcometh, will I give, &c.
For the exhortation, it's shortly the Lords giving this watchword and warning to all that are in Ephesus, and all that should hear this Epistle, to observe what the Spirit saith to them. 1. Because, it's of Ephesus concernment as well as the Angel's. 2. Because it is of particular Believers concernment as well as the Churches: therefore, He would have all hearers looking on it as particularly spoken to them. 3. Because usually all hear not. 4. Yet these that have ears should hear.
The scope implyeth these three Notes. 1. The Lord supponeth here, that every one this Word cometh unto, will not have hearing ears, they will not hear this Word so as to lay weight on it, and give themselves up to it. 2. It implyeth that folk that have any conviction, wakening, or life, sitting them for hearing, should especially be busie in improving the Word heard; To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given, &c. It would become Believers (what ever others do) to be busie laying up some promises, directions, reproofs, threatnings, &c. it's mainly for their use written and taught, to make the man of God perfect. 3. It implyeth that hearers would labour so to make use of the Word spoken (to whomsoever it be first spoken,) as if it were particularly and especially spoken to them: this being the excellency of the Word, that it contains in it many conditions, and suits many Generations, and some in this place, as well as in Ephesus.
2. The last and speciall part of the conclusion, is a promise, To him that overcometh will I give, &c. Wherein, 1. The party is described, to whom the promise is made, To him that overcometh, in the singular number: to point out that our Lord Jesus taketh notice not only of a Church that fights, but of every particular Believer in it. This description of the party, implyeth, 1. A case or exercise that these to whom the promise is made are supposed to be in, and it is that they are wrestling or fighting: these are the object of the promise. It implyeth, that Believers have difficulties to fight with, and a fighting life of it here away. 2. Their duty to fight and wrestle with these difficulties, outward and inward. 3. That there is an actual fighting according to their duty. 4. A victory, overcoming, a getting of their foot some way on these difficulties: a victory followes the wrestling to every Believer: what ever he be, that in the way of duty meets with difficulties, and setteth to, to overcome them, he shall get the victory: yea, fighting seriously, is some advancement in victory; therefore is it in the present tence, to the overcomer, or who is a overcoming: because fighting and victory are never separated, finally, in this case. 2. The promise made to the overcomers for their encouragement, is, I shall give them to eat of the tree of life, &c. It's an allusion to that tree planted in Eden, Gen. 2.3. That tree was called the tree of life, &c. not for any physicall efficacy that was in it, as Papists glosse here, (though God might have made it instrumentall as a mean of it) therefore, when sin entred, there was no use of that tree; neither could it do any thing, but it was so called, to hold forth to Adam Sacramentally the eternity of life, which he might expect by keeping the Covenant of Works; that tree was given him to signifie, and seal up that life to him, upon condition of his obedience: and in allusion to it, Christ saith here, to the man that sighteth and overcometh, I will make him partaker of eternall life, not in any earthly Paradise, but in Heaven; for so Paradise is taken in the New Testament, Luk. 23.43. This night shalt thou be with me in paradise. By eating then of the tree of life, we mean Heaven, with all the great advantages of it, especially Jesus Christ who makes up that life to fallen sinners, which that tree could not do.
From this promise, Obs. That our Lord Jesus would have His followers cheerfull in their services: therefore He setteth a recompence in their view: not to make them mercenary and servile; but hearty and cheerfull in their obedience, because they serve such a good Master. It's a great mistake in some, to say that looking to the reward maketh a soul servile; upon the contrary, it maketh a soul free and willing: and this is the ground of Gods giving promises of rewards; and the use which the Saints make of them, Heb. 11. Moses had respect to the recompence of reward, and it sweetned his crosse, and made him cheerfull in obedience.
2. From the particular promise He maket, Obs. That there cannot be a greater promise nor encouragement for duty, than the happinesse that God hath provided for His People in Heaven, when i'ts rightly eyed: and the frequent laying down of this promise, is for this end, to make Believers bear difficulties patiently, and wade through them willingly: a broader sight of Heaven, and Faith and Hope strengthened, in expectation of it would make folks fight stoutly.
3. The thing He promises for their present sustaining, is, Heaven, as that which they might hope for after this life. Obs. 1. That Christs followers would suspend their full life, till after this life; they would not expect an other life or heaven here. 2. The hope of heaven, should comfort wrestlers before it come. Believers, take your wrestling life here, and expect and look for a quiet life hereafter; and look not for it till then. Christ speaketh of the wrestling, as here, To him that overcometh; and of the victory, as in heaven, I will give him to eat of the tree of life. The not thinking rightly on this, maketh us so often grumble when we want satisfaction in the things of a world. We propose to our selves a quiet life, whereas the Word of God never promises quietnesse, and a compleat victory and triumph here; yet the time cometh, when wrestlers shall be conquerours over crosses and corruptions: and carnall men, who live now as Kings, without any fight, shall lye under wrath: there is no such promise made to them.
Before we proceed to any other of the Epistles, there are some things insinuated in this, the clearing whereof may be usefull in many of the rest: we shall therefore take occasion to speak somewhat now, once for all, to these three. 1. To Church-government and Discipline in generall. 2. To that relation which is betwixt a particular Minister and his Flock. And, 3. To the nature of the difference that is betwixt saving and common grace. All which will be usefull for the understanding of many things in these Epistles.