And there was given to it to make war with the saints, and to overcome them; and there was given to it authority over every tribe, and people, and tongue, and nation;
This verse says two things about the beast. God lets him fight His people and beat them, and God gives him authority over every nation on earth. That raises two hard questions: how can God allow His saints to lose, and who are these saints?
The phrase "it was given" repeats through this whole passage. One writer finds real comfort in that.
This dark account of satanic wickedness and human arrogance has a ray of comfort woven into its very fabric for God's beloved saints, both now and then. It lies in how often the words "given him" appear. Behind the Beast lies the hidden yet almighty power of Jehovah. Satan has no power in himself. All power is of God… A storm once lashed the Sea of Galilee into fury to sink the boat that carried the most precious cargo that ever sailed: Christ and His disciples. That power had its source in the divine Sleeper resting in the back of the ship. For the moment Satan was granted authority over the elements of nature. This was to show us that his power, and how long it lasts, is controlled and checked by God at His will and pleasure (Matthew 8:23-27).
One writer points out what is new here.
"Also it was allowed to make war on the saints and to conquer them." Some are killed — for example, the two witnesses. This could never have happened before. God never allowed the saints to be overcome. All who dwell on the earth are swayed by this power except those chosen before the foundation of the world. These do not worship the beast, the vessel of Satan's authority.
To "conquer them" does not mean the beast kills every believer. God has a purpose in the defeat itself.
The saints the beast will wage war against are the ones named in the previous chapter (Revelation 12:17). In this, as in everything else, he is only Satan's instrument. God allows them to be overcome (compare Matthew 24:9-10). Not all of them, as we learn later, but many. He does it to test their faith and to purify His people in the furnace of affliction.
One writer marks off who they are, and who they are not.
This man will not make war with Israel, but "with the saints" — those in the Tribulation Period who will be awakened to take a stand for the living God (v. 7).
Another writer describes their witness.
The saints in these times are not like the seven thousand silent witnesses in the prophet's day. They are all Elijahs, bold and uncompromising in their testimony.
Commentators differ on how far this authority reaches. Some read it as worldwide:
The empire may cover any amount of territory in the future. Even so, the authority of the Beast seems unlimited in its range and reach, since it takes in "every tribe and people and language and nation" — the four divisions of the human race. Countries and peoples outside the Roman empire will yet be found under its powerful influence and authority.
Others read it more narrowly. Grant says the authority "speaks particularly of the Western nations which willingly submit to him." Russia and Assyria, the king of the north, will not join that coalition.
The next verses give the practical instruction. One writer explains why the saints needed it.
This warning is meant above all to guide the saints. From the wickedness of the beast and his alliance with the dragon, they might well conclude that they were free to resist him… Their place was not to take the sword in their own defence. If they did, what would the result be? Whatever their character, and whatever the beast's, God would still hold to His principles. They must expect what they tried to inflict.
Later in the book the same people appear again — and the scoreboard reads the opposite way.
These conquerors have "gotten the victory over the beast." What a change! Seen from man's side, the beast had made war with them "and overcome them." Seen from God's side, they have "gotten the victory over the beast." On earth the cry is, "Who is like the beast? Who is able to make war with him?" In heaven the song is, "Who shall not fear you, O Lord, and glorify your name?" God is always victorious in the end, and so are those who trust Him.
- Given — God hands the beast every power he holds. Behind the visible tyrant stands the almighty God. That repeated word "given" is the comfort buried in the verse.
- Allowed — God permits His saints to be beaten. He had never allowed that before. He does it to test their faith and purify them.
- Awakened — these saints turn to God during that time. They take an open stand, bold as Elijah rather than silent.
- Restrained — their calling is not armed resistance. Those who take the sword must expect the sword; their place is patience and faith.
- Reversed — heaven reads the beast's conquest as the saints' victory. God wins in the end, and so do all who trust Him.
and all that dwell on the earth shall do it homage, [every one] whose name had not been written from [the] founding of [the] world in the book of life of the slain Lamb.
At the height of the beast's power the whole world bows to a man, and only one thing marks off those who do not. That mark is a name in the book of life, and it raises two questions: who are the people who "dwell on earth," and what does "the foundation of the world" describe?
The worship is not partial. One writer names the only exception, and an old Roman practice behind it:
Except for God's chosen ones, all men will also worship the beast — all who dwell on the earth. This expression now loses its special moral meaning and will include everyone within this sphere except God's people. It will only be the revival of the old Roman custom of paying homage, and offering incense, to images of the emperor.
Commentators differ here. The writer above reads the phrase as everyone left on earth. Another draws a sharper line, and sees the same drift already at work:
There is a fixed difference between the nations at large in the world and "those that dwell on the earth." The first is the broader term. The second means the narrower group, whose earthly character is more settled. They had heard and hated the heavenly testimony of Christ and the church. They might still keep the names and the forms, but hearts that had turned away deliberately preferred earth to heaven... Never since the gospel was first preached have men been more thoroughly settling down in the effort to make earth their paradise. One lack accounts for it all: Christ is not everything, and the heart is divided between the first man and the Second.
The ESV reads "before the foundation of the world" here; the translations these writers use read "from." The time phrase belongs to the writing of the name, not to the Lamb's death, and a parallel verse settles it:
Carefully keep in mind that "from the foundation of the world" belongs not to "slain," but to the writing of the name. The Lamb was not slain from the foundation of the world, though the eternal purpose was there. But the name was written from the foundation of the world, in the book of life of the Lamb who has been slain. Compare Revelation 17:8, where the omission of the slain Lamb makes the true connection plain and certain.
Another writer allows one sense in which the popular reading is harmless, while still refusing it as a translation:
There is no such thing in Scripture as the Lamb slain from the foundation of the world. Revelation 13 says, "Whose names are not written from the foundation of the world in the book of life of the Lamb slain." If people only mean that the Lamb was slain before the world in the counsels of God, that is fine. But it is true in no other way.
The two words are not interchangeable. The difference marks off two groups of God's people:
"From" the world's founding does not mean the same as "before" it. Some saints are kept from yielding to the Beast at the close of the age. Their name was written from the foundation of the world in the slain Lamb's book of life. But the phrase used in Ephesians 1:4, as in 1 Peter 1:20, is pointedly different. As Christ was foreknown and loved by the Father "before" then, so God chose us who now believe. He chose us in Christ "before" the world's foundation, to be holy and blameless before Him in love.
The book carries the slain Lamb's name, and that ownership brings two guarantees:
The book of the Lamb slain means that only those whose sins have been washed away by the precious blood of Christ will have their names written in that book. Second, being written from the foundation of the world speaks of God's unchangeable eternal counsel. We know that counsel will stand forever.
Not every "book of life" in Revelation is the same book. That difference turns this verse into a comfort:
"The book of life" in Revelation 3:5 is not the same as the one in Revelation 13:8. In 3:5 it is profession, which may or may not be real... But in chapter 13:8 every name recorded was that of a true believer. The names were written from the foundation of the world, and so before the course of human responsibility began. God knows the end from the beginning, and so He wrote each name in letters that cannot be erased.
- Written, not slain. The time phrase governs the writing of the name, not the Lamb's death. Revelation 17:8 drops "of the slain Lamb" and proves it.
- Written when. "From" the world's founding is deliberate, and differs from the "before" of Ephesians 1:4 and 1 Peter 1:20.
- Written by whom. The book belongs to the slain Lamb, so only the blood-cleansed are in it. God's unchangeable purpose keeps it standing.
- Written, so unerasable. Revelation 3:5 is the register of profession, where names may be struck out. This book is the record of reality, where none is.
- Written, so unbowed. The whole world worships the beast. The only ones who refuse are those whose names were written.
If any one has an ear, let him hear.
The whole earth is worshipping the beast, and then one short sentence turns from the crowd to a single person. It is a call to hear that Jesus used often, but with something missing that used to go with it.
The wording here is not new. What is missing from it tells us where we are in the book's timeline.
The formula, "If anyone has an ear, let him hear," is one often used in the ministry of our Lord (Matthew 11:15; Matthew 13:9, 43; Luke 8:8, etc.). It is much the same as the call found in each of the messages to the seven churches (Revelation 2, 3), but shortened. The added clause, "what the Spirit says to the churches," can have no place here, since churches are no longer in existence while these judgments run their course. The call to hear assumes the use of spiritual understanding, as distinct from the natural hearing common to all people.
The call assumes a hearing that goes past the physical. The same summons runs from the Lord's teaching, through the letters to the seven churches, and lands here.
"He who has ears to hear, let him hear" was said by the Lord to His hearers, and to each of the seven churches in Asia, and also said when the beast, representing the future Roman power, is worshipped, signifying that a spiritual discernment was needed to catch the meaning of what was uttered.
The next verse supplies the content. One writer reads it as a rule for everyone, but aimed above all at God's people.
That is a general rule, true of anyone; true even for the beast. If he has been leading others into captivity, he must go into captivity or worse himself... But it is meant above all to guide the saints. They might well conclude, from the wickedness of the beast and his alliance with the dragon, that they were free to resist him. That, I believe, is why this is said: so that the saint is not tempted to forget his place, or God's supremacy and sure judgment. Their place was not to take the sword in their own defence.
The same words also bring relief to people being hunted. But the comfort is unlike what a Christian would expect today, and one writer sets it beside Stephen, who prayed for the men persecuting him.
Anyone who can tell the difference between God's ways in government and God's ways in grace will see at once how such words fit the first and differ from the second. Stephen had to do with God's ways in grace. He was praying for the men persecuting him. What comfort would it have been to tell him that they would be stoned? Here, though, we are in a different period of God's dealings, tied to His ways in government. So the promise given to His saints is that their persecutor will soon be destroyed.
Force is not open to them. What remains is endurance, and it follows a pattern.
Human resistance by force was not the path of obedience. Here the patience and faith of the saints were shown. Whoever took the sword would perish by it. Taking the sword is never Christ's way; His way is patience that does not fight back. But the beast, who did take the sword, would perish.
Their situation looks like defeat. One writer names the rule behind it, and where it leaves them.
This lays down a principle that applies to the beast and to God's saints in every age — to enemies and friends alike... It is the certainty of retributive justice, or in the words of Scripture, "with the measure you use it will be measured to you" (Matthew 7:2). Whoever leads into captivity must go into captivity himself. Whoever kills must himself be killed... They would not worship the beast, but neither were they to resist him, so captivity and death would be their sad lot. Well, be it so; they had a life beyond the utmost power of the enemy. Their names were written in the Lamb's book of life. No power in hell or earth could erase that writing, or rob them of their eternal portion, which rests on the death of the Lamb of God.
The summons is open-ended. Anyone with an ear is included, which makes the choice between two settlements a present one.
Others are urged to hear if they have an ear to do so (v. 9). People should take to heart what a serious folly this is. They would rather settle down in a corrupted and corrupting world than take hold of the freeing grace of the Lord Jesus, with its eternal blessings in heaven.
- Hear — Jesus used this call often. Here it is cut short: no churches are on earth in that day, so the words about the Spirit and the churches drop away.
- Discern — The ear in view is spiritual understanding, not the natural hearing everyone has. It catches what is really being said while the earth worships the beast.
- Restrain — What the hearer catches first is a limit on himself. God's people are not to take up the sword against the beast, even in self-defence.
- Trust — The measure the persecutor uses will be measured back to him. That is God's government, and it holds the saints steady while they wait.
- Endure — What is left is patience that does not fight back, Christ's own way. Captivity or death may follow, but names written in the Lamb's book of life cannot be erased.
If any one [leads] into captivity, he goes into captivity. If any one shall kill with [the] sword, he must with [the] sword be killed. Here is the endurance and the faith of the saints.
Revelation 13 has just described a world-empire that blasphemes God and makes war on His people. Now the verse turns to the reader with two questions: what happens to the persecutor, and what should the persecuted do while he still rules?
(Older translations read the first half as "he that leads into captivity shall go into captivity," and end with "here is the patience and the faith of the saints." Several writers quoted below use that older wording; the ESV reads "if anyone is to be taken captive, to captivity he goes.")
The call to listen echoes a phrase from the letters to the seven churches, but part of it is missing. One writer explains what was dropped and why.
The formula, "If any one has an ear, let him hear," is one our Lord often used in His ministry (Matthew 11:15; Matthew 13:9, 43; Luke 8:8, and others). It is much the same as the one found in each of the letters to the seven churches (Revelation 2, 3), only shorter. The added clause, "what the Spirit says to the churches," could not apply here. Churches are no longer in existence while these judgments run their course. The call to hear assumes spiritual understanding, not the natural hearing common to all people.
The first half of the verse states a rule that binds the persecutor as surely as it binds anyone else.
A great principle runs through all this working and character of the beast on earth: "he that leads into captivity shall go there." So it will be with him. But God will not depart from His principles. Whoever uses oppressing power will be oppressed. The Lord will judge it, wherever it is found: "he that kills with the sword shall be killed with the sword."
The measuring rule the persecutor uses is the one he will be measured by.
It is the certainty of retributive justice, or in the words of Scripture, "with the measure you use it will be measured to you" (Matthew 7:2). Whoever leads into captivity must himself go into it. Whoever kills must himself be killed.
The words state a general rule, but their sharp edge points at God's people. Facing a ruler allied with the dragon, they might well think they were free to fight back.
That is a general rule, true of anyone, true even of the beast... But it is meant above all to guide the saints. Seeing the wickedness of the beast and his league with the dragon, they might naturally conclude that they were free to resist him... Their place was not to take the sword in their own defence. If they did, what would be the result? Even then, whatever their character, whatever the beast's, God would hold to His principles. They must expect what they sought to inflict... If He lets him have his way for a season, what is our calling? "Here is the patience and the faith of the saints" — faith towards God, and patience towards the enemy.
The same rule that condemns the oppressor would condemn a believer who copies him.
What we read in verse 10 is a principle for Christians. The character of the patience and of the faith of the saints is not to resist at all. This is true at all times. If anyone will use the weapons of the flesh, he shall be made subject to them. Whoever draws the sword shall perish by the sword.
Telling a sufferer that his enemy will be destroyed is one kind of comfort. It was not the comfort given to Stephen while he prayed for his persecutors.
Anyone who can tell God's ways in government from God's ways in grace will see at once how these words fit the first and differ from the second. Stephen had to do with God's ways in grace. What comfort would it have been to him, while he prayed for his persecutors, to tell him that they would be stoned? Here, though, we are in a different period of God's dealings, tied to His ways in government. So the promise given to His saints is that their persecutor will soon be destroyed.
The verse ends by naming what the saints are to do. Their pattern is Christ Himself.
In the middle of this tribulation like no other, the saints must take the attitude of "unresisting patience." It was the attitude of our Lord Himself. When the hour of man and the power of darkness had come, He allowed Himself to be "brought as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opens not His mouth." The faith and patience of the saints would show in their confidence in God, and in their meek endurance of the fiery trial they would have to pass through.
Refusing to fight leaves them defenceless in one sense only.
They must not resist. Their weapons are not of the flesh, but spiritual... Only in this way can they triumph. Their victories are moral and spiritual, not physical. Helpless and hopeless, their resource is in God Himself. The Beast they would not worship, but on the other hand they must not resist, so captivity and death would be their sad lot. Well, be it so; they had a life beyond the utmost power of the enemy. Their names were written in the Lamb's book of life, and no power in hell or earth could erase the writing.
- Hear — the call to listen is the one from the letters to the churches, only shorter. Those churches are no longer in existence during these judgments.
- Measure — the oppressor is judged by his own rule. Whoever leads into captivity goes into captivity. Whoever kills is killed.
- Restrain — the same rule warns the saints. Take up the sword against the beast, and you invite the sword back on yourself.
- Endure — their calling is faith towards God and patience towards the enemy, the attitude of Christ Himself.
- Keep — their victories are moral, not physical. The enemy can take their lives, but he cannot erase their names from the Lamb's book of life.