A REASSURING RETRIBUTION

In-Depth Study of Revelation 13:10

There is an intense cosmic war occurring between the forces of good and evil. It is being fought in the "unseen realm," and it is being felt daily in our own visible realm.

Revelation gives us a glimpse into that unseen realm, and into the nature of this great conflict being waged, and that glimpse can be gut-wrenching in its intensity. It can leave us with a measure of confident expectation. That prophetic glimpse leaves us with many questions, for there is so much that we don't know. This can be disconcerting and disquieting. Because of that cosmic conflict, we, who are caught in the midst of it, require reassurance, and that is where the message of Revelation comes in. That assurance is provided, although not all of our questions are answered. In that sense, we are much like Job. It is in our human nature to want answers; it is not always part of Yehovah’s nature to provide them in the detail we desire. Yet, our God and Father Yehovah does provide hope, comfort, and assurance as this conflict moves toward its ultimate conclusion. Amen.

One such passage is found in Revelation 13:10, just a few lines inserted between the visions of the beast from the sea and the beast from the earth, who are the two primary henchmen of the evil dragon [Satan] who wages war with Yehovah and His people. It is a very brief statement, yet one of the most difficult verses in Revelation, for it has been misused and misinterpreted for centuries by various religious parties for several purposes. In the King James Version, this passage reads as follows: "He that leads into captivity shall go into captivity; he that kills with the sword must be killed with the sword. Here is the patience and the faith of the saints." This verse "is both important and difficult" [The Expositor's Bible Commentary, vol. 12, p. 528]. Part of this difficulty is that "the text is not certain" [Dr. A.T. Robertson, Word Pictures in the NT, e-Sword]. There is significant diversity among the ancient Greek manuscripts on the wording of this verse; thus, there is a significant diversity of readings among the various English (and other language) versions and translations on the market. "There is a twofold difficulty to this verse: first, as to the correct text; secondly, as to the meaning" [The Pulpit Commentary, vol. 22 - Revelation, p. 333]. "The different translations of this passage give different meanings" [Burton Coffman, Commentary on Revelation, p. 309]. As the Cambridge Bible correctly notes, "There being no verb expressed in the first clause, it is a question what verb is to be supplied." As one can imagine, scholars and translators over the centuries have sought to supply this missing verb, and there is little agreement among them.

Dr. R.C.H. Lenski writes, "The reading has been distorted by interpretative efforts which offer us only what the copyist thought, not what John wrote. ... We regard it as improper to insert or to assume a verb in the first clause that is different from that of the second clause. Hence, we cannot accept the Authorized Version or the Revised Version and its margin, neither of which conveys the sense" [The Interpretation of St. John's Revelation, p. 401].

The Greek scholar Dr. Bruce M. Metzger states, "The epigrammatic style of the saying has perplexed the scribes" [A Textual Commentary on the Greek NT, p. 747]. And so, the debate continues to this day with a diversity of opinion as to authorial intent.

Part of the difficulty in our understanding of this passage lies in trying to determine to whom or what are these statements directed. Is John referring to this first beast? Is he speaking these words to the dragon who directs the beast? Are the statements for a broader audience? - i.e., the unrighteous persons of the world? Or, perhaps, the righteous (as a warning)? Further, by adding to the text, and modifying the text according to one's interpretation, as many translations and commentators have done, what exactly is the message John sought to convey to the reader of the text?

Over the years some have taken this verse to be an indictment against the Papacy and Roman Catholicism, and several Protestant commentators have weaponized it in their attacks against this group. Others, with a more Calvinistic theology, view the text as an affirmation of divine predestination of righteous men to specific fates, which the redeemed are urged to accept without question and never seek to alter. Some see it as a call to Christian passivism in the face of aggressive evil. Thus, let's take each of the three parts of this passage and look at them in some detail to see if we can grasp the meaning intended for us.

"He that leads into captivity shall go into captivity" (vs. 10a)

Again, this is the wording of the King James Version, and it is not without some serious difficulties. Although the KJV reads "he that," the statement is not gender specific; rather, this is a general exhortation. The Greek is "ei tis," which simply means "if anyone" (which is how a great many translations render it). Another common reading is "whoever." The KJV states this person is one who "leads" into captivity. As already noted, there is no verb in this phrase in Greek. The KJV has added this word, and in so doing has endorsed a specific interpretation or meaning. The one in view is a person who "leads" others into a state of captivity. We might think of a slave trader, for example, or soldiers who take captive a prisoner of war. A few scholars feel this is the meaning in the text, and a small number of translations have adopted similar readings to that of the KJV. Some of these other readings are: "Whoever leads others into captivity" (Williams New Testament) ... "He that shall lead into captivity" (Douay Rheims - 1899 American Edition) ... "Anyone who puts people in prison" (World English Bible) ... "If anyone a captivity doth gather" (Young's Literal Translation). This latter reading is based on a small number of manuscripts that add the Greek word for "assemble" or "gather together," thus suggesting that these are those who "gather" captives or "assemble" them "into" (the preposition "eis" is added to the phrase as well in some manuscripts) a place/state of captivity. "The best texts omit 'assemble'" [Dr. Marvin Vincent, Word Studies in the New Testament, vol. 2, p. 528].

This leaves open the question as to the identity of the one intended in the phrase "if anyone." Is it a wicked person taking captive the righteous? Burton Coffman writes that "this makes the meaning applicable to persecutors" [Commentary on Revelation, p. 309]. Is it perhaps not a person at all, but rather the beast from the sea that John has in view? Some see this as the meaning. There is much disagreement among interpreters here as a result of the verbal addition by the KJV translators (and those few versions that followed its lead).

The vast majority of scholars, however, feel the above interpretation is incorrect. "We cannot accept the Authorized Version or the Revised Version and its margin, neither of which conveys the sense" [R.C.H. Lenski, The Interpretation of St. John's Revelation, p. 401]. This is certainly not to suggest that they disagree with the principle behind the above interpretation: those who go about taking others captive should beware: they may end up being taken captive one day. "For they sow the wind, and they reap the whirlwind" (Hosea 8:7). Most scholars take the view that this entire verse (Revelation 13:10), which is prefaced by verse 9 ("If anyone has an ear, let him hear" - a phrase repeated to each of the seven churches in Revelation 2-3), is intended for the people of God who are experiencing tribulations and persecutions. Thus, this first phrase in verse 10 is not speaking of those who take others captive, but rather about those who are being taken captive. Notice the following translations:

"If any man is for captivity, into captivity he goes" - American Standard Version

"If anyone is destined for captivity, he will go into captivity" - Amplified Bible

"If anyone is to be taken captive, into captivity he goes" - Christian Standard Bible

"If anyone is meant for captivity, into captivity he goes" - Common Jewish Bible

"If you are doomed to be captured, you will be captured" - Contemporary English Version

"Whoever is to be a prisoner, will be a prisoner" - Easy-to-Read Version

"If anyone is to be taken captive, to captivity he goes" - English Standard Version

"The people of God who are destined for prison will be arrested and taken away" - The Living Bible

"Anyone marked for prison goes straight to prison" - The Message

"If anyone is destined for captivity, to captivity he goes" - New American Standard Bible

"If you are to be a prisoner, then you will be a prisoner" - New Century Version

"If anyone is to go into captivity, into captivity they will go" - New International Version

"Whoever is to be tied and held will be held" - New Life Version

"If anyone is to be taken captive, to captivity he goes" - Revised Standard Version

These are just a few examples; many more could be given. As you can see, the vast majority of scholars and translators reject the view promoted by the KJV.

Most feel this message is for Christians, and it is not a pleasant one.

As Jesus Himself noted, "In the world, you will have tribulation" (John 16:33). "If the world hates you, you know that it has hated me before it hated you. ... If they persecuted me, they would also persecute you" (John 15:18, 20). Part of that affliction may be loss of possessions, and loss of freedom, and even loss of life.

Those who follow Jesus will experience some degree of negativity from the world around them. Our lord expects us to count the cost and to be willing to pay the price of faithful discipleship. If we are called in life to experience such sufferings for the sake of his cause, then let us do so courageously.

It is this message most scholars feel is being expressed in Revelation 13:10a. If we are called into captivity because of our faith, then into captivity let us go with our heads held high that we are deemed worthy to suffer as he suffered! Some see a parallel here to Jeremiah 15:2: "And if they ask you, 'Where shall we go?' tell them, 'This is what Yehovah says: "'Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.'"

"As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel" [Drs. Jamieson, Fausset, and Brown, Commentary Practical and Explanatory on the Whole Bible, p. 1565]. Such wording, of course, raises the matter of predestination and predetermination, and some scholars do indeed believe this passage teaches this. Others take a somewhat modified view that living righteous lives invites a negative response from the world, and that such afflictions are simply a consequence of our choice to serve God - Yehovah. I tend to favor this latter view, rather than the more rigid one that states certain persons are preselected by God's sovereignty to experience specific preordained persecutions.

"He that kills with the sword must be killed with the sword" (vs. 10b)

In the second phrase of this verse, a verb is provided in the Greek text, and it echoes the words of Jesus in Matthew 26:52 to Peter, who had just cut off the ear of Malchus with a sword: "Put your sword back into its place; for all those who take up the sword shall perish by the sword." If this second phrase in Revelation 13:10 is speaking of those who maliciously slaughter those around them, then the principle is that such a person may expect to reap what they sow: if you kill others, expect to be killed in return at some point. You reap what you sow. However, if this second phrase, like the first, is addressed to Christians who are being persecuted for their faith, then many scholars believe the teaching here is that Christians are not to take up the weapons of this world to battle with the forces of evil. This has led some to believe that this passage, and a few like it, suggests Christians are to be pacifists, and that it is sinful for us to use weapons for either offensive or defensive purposes. We are to accept our fate and are never to fight back.

The late Homer Hailey, a man I greatly respect (I was the minister at the Honolulu Church of Christ where he had been the minister several decades earlier), wrote, "The saints who are destined for captivity or death shall yield. They shall not retaliate in kind. ... How shall the saints react to this power and opposition? They were not to resist the civil powers but were to fight against the powers of evil with spiritual weapons. ... Therefore, they are to accept captivity or the sword"

"Here is the patience and the faith of the saints" (vs. 10c)

Such is the wording of the KJV of the final phrase of this passage. Other readings are: "Here is the call for the patient endurance and the faithfulness of the saints which is seen in the response of God's people to difficult times" (Amplified Bible) ... "This calls for endurance and faithfulness from the saints" (Christian Standard Bible) ... "This means God's people must learn to endure and be faithful" (Contemporary English Version) ... "Amid all this stands the endurance and faith of the saints" (J.B. Phillips New Testament) ... "Do not be dismayed, for here is your opportunity for endurance and confidence" (The Living Bible) ... "Meanwhile, God's – Yehovah’s holy people passionately and faithfully stand their ground" (The Message) ... "Here is the perseverance and the faith of the saints" (New American Standard Bible) ... "Now is when God's – Yehovah’s people must have faith and not give up" (New Life Version) ... "The endurance and faithfulness of the saints will be tested here" (The Voice). One commentary sums it up this way: "The day of persecution is at hand: the Christians must suffer captivity, exile or death; in calmly facing and undergoing this final tribulation they are to manifest their endurance and faithfulness" [The Expositor's Bible Commentary, vol. 12, p. 529].

Daniel 7 is a parallel chapter to Revelation 13, and verses 17-18 of Daniel 7 are instructive here: "These great beasts ... will arise from the earth. But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come." Those who capture and kill the people of God - Yehovah will, in due time, be captured and killed, and God's people should take comfort in this. Until that time, however, God's – Yehovah’s people must endure, persevere, and remain faithful, even to the point of death.

At the end of the course of his life, the apostle Paul stated, "I have fought the good fight, I have kept the faith" (2 Timothy 4:7). While in prison on an earlier occasion, Paul wrote to the saints telling them: "In no way be alarmed by your opponents, which is a sign of destruction for them, but of salvation for you, and that too, from God - Yehovah. For to you, it has been granted for the Messiah's sake, not only to believe in him, but also to suffer for his sake, experiencing the same conflict which you saw in me, and now hear to be in me" (Philippians 1:28-30).

During times of great persecution and affliction, and the people of God - Yehovah have always experienced such times throughout history, some worse than others, their abundance of faith and endurance are made manifest in their lives. Although some will faint and fall away, those who truly love and trust their God and Father Yehovah will shine brightly in the darkness, and they will stand courageously against the evil that comes against them. Matthew Henry says they will evidence "patience under the prospect of such great sufferings, and faith in the prospect of so glorious a deliverance" that will come to them from their God - Yehovah on that Day [Commentary on the Whole Bible, e-Sword]. "At the heart of this hard and difficult time, a word of exhortation comes to the saints, reminding them that, as their names are written in the Lamb's book of life, they must now, in this hard time, endure and keep the faith against all odds. Justice is the sure and real outer boundary. But now they must wait; they must survive; they must endure; and most of all, they must trust in the faithfulness of God -Yehovah and the Lamb" [Earl F. Palmer, The Communicator's Commentary - Revelation, p. 207].

Written by Al Maxey and edited by Bruce Lyon