I have taught the NT book of Revelation many times during my almost fifty years of full-time ministry. It is a fascinating and challenging study, and one that often leaves us both comforted and confused. Its message is rather simple, but the figures and symbols within the visions that convey that message are complex and bizarre. Focusing on the latter can easily divert us from the beauty of the message itself. Nevertheless, there is an understandable fascination with the images employed in this book to convey this message. If we don't allow ourselves to become overwhelmed by them, and if we maintain a bit of spiritual objectivity, we will discover a great many golden nuggets of grace designed to comfort and reassure us as we journey through life surrounded by forces of darkness that desire our destruction.

It shouldn't come as a surprise, although most people tend not to give it much thought, that 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 also leave us with doubts and fears, while at the same time a measure of confident expectation. That glimpse leaves us with many questions, for there is so much that we just don't know. This can be disconcerting and disquieting. In view 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 in the story told in the OT book that bears his name. It is in our human nature to want answers; it is not always part of the divine nature to provide them in the detail we demand. Yet, our God does provide hope and comfort and assurance as this conflict moves toward its ultimate conclusion.

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 who wages war with God 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 a number of purposes. In the King James Version this passage reads as follows: "He that leadeth into captivity shall go into captivity; he that killeth 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 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 a number of 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 leadeth 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 "leadeth" into captivity. As already noted, there is no verb in this phrase in the 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 themselves may end up being taken captive one day (Reflections #172 - "The Principle of Reciprocity: Reaping Exactly What You Sow"). "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:

1. "If any man is for captivity, into captivity he goeth" - American Standard Version
2. "If anyone is destined for captivity, he will go into captivity" - Amplified Bible
3. "If anyone is to be taken captive, into captivity he goes" - Christian Standard Bible
4. "If anyone is meant for captivity, into captivity he goes" - Common Jewish Bible
5. "If you are doomed to be captured, you will be captured" - Contemporary English Version
6. "Whoever is to be a prisoner, will be a prisoner" - Easy-to-Read Version
7. "If anyone is to be taken captive, to captivity he goes" - English Standard Version
8. "The people of God who are destined for prison will be arrested and taken away" - The Living Bible
9. "Anyone marked for prison goes straight to prison" - The Message
10. "If anyone is destined for captivity, to captivity he goes" - New American Standard Bible
11. "If you are to be a prisoner, then you will be a prisoner" - New Century Version
12. "If anyone is to go into captivity, into captivity they will go" - New International Version
13. "Whoever is to be tied and held will be held" - New Life Version
14. "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 will 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 the Lord 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. 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 killeth 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 do 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" [Revelation: An Introduction and Commentary, p. 292-292].

I agree that guns, swords, bombs, missiles, and the weapons of this world won't have much of an impact on Satan or his demons, for they are spiritual beings rather than physical beings. Spiritual warfare requires a different kind of weaponry and armor, as Paul notes in Ephesians 6:10-17. On the other hand, some of the wicked ones that Satan and his hordes send against God's people are physical beings and institutions, and I simply do not believe our God expects us to sit passively and let evil consume us. Yes, we may indeed inevitably be martyred for our faith, and we should be willing to accept that fact, but that doesn't mean we don't stand and fight against those physical forces of wickedness that seek to destroy us. I further believe that the Scriptures teach that we do have this right and obligation, and I have written about this rather extensively. Consider my following articles:

• Christians Bearing Arms: May Disciples of Jesus Christ Serve in the Armed Forces? (Reflections #232)
• Church and State: May Disciples of Jesus Christ Participate in the Political Process? (Reflections #211)
• Justifiable Use of Deadly Force: Defining the Parameters of the Use of Deadly Force in View of God's Law in Exodus 22:2-3 (Reflections #467)
• Concealed Carry Christians: Pistol Packin' Pastors and Parishioners (Reflections #345)
• The Black Robe Regiment: The Pastor-Patriots of the Revolution (Reflections #547)

Yes, we are to be faithful even to the point of death, and we should be willing to accept the fact that our lived-faith may well cost us our freedom and our lives, but that doesn't mean we just sit passively and let the wicked trample us into the ground. We confront the forces of evil with anything at our disposal, and we do our part to push back the darkness, whether those forces be spiritual or of this earthly realm. "The Dead Sea Scrolls reveal that the Essenes held to an active, violent participation in the final eschatological battle for the elect" [The Expositor's Bible Commentary, vol. 12, p. 529]. Fighting against evil forces, many of which are physical and material in nature, is NOT the same as using the weapons of this realm to promote the kingdom of God and the cause of Christ. We do not preach the gospel while holding a gun to someone's head. The Crusaders failed to perceive this truth. On the other hand, when evil men seek to commit evil acts against those around them, it is NOT wrong for good men to rise up and confront those men with deadly force, if need be. When good men do nothing, evil men prevail. This passage in Revelation 13:10 "is not a warning to the saints to let the sword alone when defending themselves against antichristian persecutors" [R.C.H. Lenski, The Interpretation of St. John's Revelation, p. 402]. I agree with this understanding.

"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 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 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 will, in due time, be captured and killed, and God's people should take comfort in this. Until that time, however, God'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. For to you it has been granted for Christ'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 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 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 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 and the Lamb" [Earl F. Palmer, The Communicator's Commentary - Revelation, p. 207].

From a Reader in Unknown:

Al, I have a CENI question for you, as I'm gently trying to show some of the flaws in that model to well-meaning brethren who appear to think it came from the Lord Himself. I was curious if you have written any articles on the actual origin of CENI and who first began teaching it. I remember asking Edward Fudge this question, but I can't find that email. He seemed to think it was modified slightly from John Locke's view of interpreting Old English and early American common law through statutes, precedents, and something similar to inferences. In researching Locke's writings with toothpicks in my eyelids, I couldn't find anything, but I barely scratched the surface of his many works. Whether his formula is a good one or not is irrelevant, since God's Word is not a book of legal code needing a formula to fit every passage into. I realized tonight that I could probably save a lot of time by simply consulting the CENI expert himself - you. Al, if you've written any Reflections that examine the history of CENI, please let me know and I'll take a look. Take care, brother.

• I have done quite a few articles over the years on CENI, but haven't really focused much on the historical origins of this hermeneutic. Mostly, I have focused my studies on the countless inconsistencies of this approach to the Scriptures. I did find a couple of articles by others, however, that might prove helpful. The late Jay Guin did an article titled "CENI - An Introduction" that touches on this. I would also highly recommend an article by John Frame titled "A Fresh Look at the Regulative Principle: A Broader View," which is quite good. Each of these articles contain links to other studies on the topic as well. I hope this information helps. -- Al Maxey

From a Minister in Texas:

Al, I just read your article titled "Psalmic Wisdom for Blessed Living: Reflective In-Depth Analysis of Psalm 1:1-2" (Reflections #882). All I have to say is - That'll preach!! Also, as you may remember, I am still going back to your older Reflections in my studies for my personal education and encouragement, and also to figure you out (LOL). Your article "Calling Upon The Lord: A Reflective Analysis" (Reflections #246) was a recent read for me. It highlighted one of my personal struggles. In my "believe, repent, confess, be baptized" presentations, I have wondered what to do with Romans 10:13, and other such verses. And when asking for other opinions, some have said it appeared to them I was adding the sinner's prayer and abandoning my Christian Church and Church of Christ training and the "five-finger exercise," and that I was doomed and in need of disciplinary action! Not to over-simplify, but could it be that when we hear about the sacrifice of Jesus, His death, burial, and resurrection, and when we place our trust in the Lord, that we are in this way "calling on Him"? It is not on me to decide the exact point of salvation, but what is wrong with my view that it is possibly at the conception of faith, at the beginning of the new birth process? Just thinking aloud. Thanks for listening to an old Christian preacher and his ponderings.

• I have written a few articles that might help address some of these issues: "The Split-Second of Salvation: Is it Imperative for Us to Perceive the Precise Moment of God's Acceptance?" (Reflections #348) ... "The Sinner's Prayer: A Reflective Examination" (Reflections #373) ... "The Five Finger Exercise: Walter Scott's Mnemonic Device" (Reflections #710) ... "Can We OBEY the Gospel?: Reflecting Anew on Three NT Texts" (Reflections #501). -- Al Maxey

From a Reader in Georgia:

Man!! That article "Psalmic Wisdom for Blessed Living" was a two-cup-of-coffee Reflections!! It is always good to do a deep-dive into the original languages to better understand the meaning and intent of a passage. Thanks for sharing. It reminded me that God is very interested in how our lives turn out in the here-and-now, as opposed to only in the hereafter. We were intended to excel and enjoy our lives to the fullest, and by sticking close to His teachings we can do just that. As I wrote once, "Consequences are rarely the result of coincidence!" Blessings, brother!

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