What does "he that leadeth into captivity" mean in Revelation 13:10?

Rev. 13:9-10. — “If any one has an ear, let him hear. 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.” The formula, “If any one has an ear, let him hear,” is one frequently employed in the ministry of our Lord (Matt. 11:15; Matt. 13:9, 43; Luke 8:8, etc.). It is substantially the same, too, but shortened from that found in each of the addresses to the seven churches (Rev 2, 3). The added clause, “what the Spirit saith unto the churches,” could have no application here, as churches are no longer in existence during the course of the apocalyptic judgments. The call to hear supposes the exercise of spiritual understanding, as distinct from the natural hearing common to men.

Then a principle is stated applicable to the Beast as to God’s saints in all ages — to enemies and friends alike. However much grace and the power of the Spirit may work in saints, and modify the application of the principle, it yet abides. But what is the truth here so strongly inculcated? It is the certainty of retributive justice, or in the words of Scripture, “with what measure ye mete, it shall be measured to you again” (Matt. 7:2). Whoever leads into captivity must himself go into it. Whoever kills must himself be killed. What a word of warning, and how seasonable to saints then crushed under the iron rule of the Beast! They must not resist. Their weapons are not carnal, but spiritual. “Here is the patience (endurance) and the faith of the saints.” In this way only 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, hence 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 or rob them of their eternal portion founded on the death of the Lamb of God.

Two other particulars are added: "It was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." (vv. 7, 8.) The saints against whom he will wage war are those specified in the previous chapter (v. 17), he being in this, as indeed in all else, but Satan's instrument. God allows them to be overcome (compare Matt. 24:9-10), not all of them as we learn after, but many, to test their faith, and to purify His people in the furnace of affliction. Moreover, the beast will be irresistible in his might, for "all kindreds, and tongues, and nations" will acknowledge his sway. Save the elect, all men also will worship the beast — all that dwell upon the earth, and this expression now, losing its special moral significance, will include every one, 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. This relic of heathenism is shocking enough to the Christian mind, but in the deification of intellect and human power, already proceeding with such rapid steps, the way will be easily prepared for its restoration. All these who will worship the beast are said not to have their names written in the Lamb's book of life. (Cp. Rev. 20:15.) Those whose names were written in it did not therefore join in this idolatrous worship. One point of difference between the earthly saints thus negatively indicated and the heavenly saints may be noted. The latter are said to be chosen in Christ before the foundation of the world, whereas the former's election only dates from the world's foundation. It is but another proof of how carefully the saints that form the church, as united to Christ, are distinguished from all others, whatever their blessedness.

This part of the chapter closes with a special proclamation. Solemn attention is called to it by the cry, "If any man have an ear, let him hear"; and then it is added, "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." (vv. 9, 10.) Two things are here contained. First, the assurance that divine judgment should surely fall upon the beast, the persecutor of the saints, and that he should be dealt with in the manner in which he had dealt with them (see Psalm 137:8) and, secondly, that the attitude of the saints in the midst of this unparalleled tribulation must be one of "unresisting patience," the attitude of our Lord Himself, who, when the hour of man and the power of darkness had come, suffered Himself to be "brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth." The faith and patience of the saints would be displayed in their confidence in God, and in their meek endurance of the fiery trial through which they would have to pass. (Compare Jeremiah 15:2.)

Two other particulars are added: "It was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." (vv. 7, 8.) The saints against whom he will wage war are those specified in the previous chapter (v. 17), he being in this, as indeed in all else, but Satan's instrument. God allows them to be overcome (compare Matt. 24:9-10), not all of them as we learn after, but many, to test their faith, and to purify His people in the furnace of affliction. Moreover, the beast will be irresistible in his might, for "all kindreds, and tongues, and nations" will acknowledge his sway. Save the elect, all men also will worship the beast — all that dwell upon the earth, and this expression now, losing its special moral significance, will include every one, 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. This relic of heathenism is shocking enough to the Christian mind, but in the deification of intellect and human power, already proceeding with such rapid steps, the way will be easily prepared for its restoration. All these who will worship the beast are said not to have their names written in the Lamb's book of life. (Cp. Rev. 20: 15.) Those whose names were written in it did not therefore join in this idolatrous worship. One point of difference between the earthly saints thus negatively indicated and the heavenly saints may be noted. The latter are said to be chosen in Christ before the foundation of the world, whereas the former's election only dates from the world's foundation. It is but another proof of how carefully the saints that form the church, as united to Christ, are distinguished from all others, whatever their blessedness.

This part of the chapter closes with a special proclamation. Solemn attention is called to it by the cry, "If any man have an ear, let him hear"; and then it is added, "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." (vv. 9, 10.) Two things are here contained. First, the assurance that divine judgment should surely fall upon the beast, the persecutor of the saints, and that he should be dealt with in the manner in which he had dealt with them (see Psalm 137:8) and, secondly, that the attitude of the saints in the midst of this unparalleled tribulation must be one of "unresisting patience," the attitude of our Lord Himself, who, when the hour of man and the power of darkness had come, suffered Himself to be "brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth." The faith and patience of the saints would be displayed in their confidence in God, and in their meek endurance of the fiery trial through which they would have to pass. (Compare Jeremiah 15:2.)

Such, as we learn from the Psalms, is the language of God's saints in this terrible crisis, when the wicked man is puffing at his enemies, and saying "in his heart, I shall not be moved: for I shall never be in adversity. … God has forgotten: He hides his face; He will never see it." (Ps. 10:6-11.) But a word of comfort for the groaning saints is dropped in the midst of this dreadful scene: "If any man have an ear, let him hear. 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." (vv. 9, 10) To anybody who can distinguish between God's ways in government and God's ways in grace, it will be obvious how such words agree with the former, and differ from the latter. Stephen had to do with God's ways in grace. What comfort would it have been to him, when praying for his persecutors, to tell him that they would be stoned? In this passage, however, we are in another dispensation, connected with God's ways in government; and then the promise given to His saints is, that their persecutor shall soon be destroyed; that the one who is leading them into captivity shall himself be taken captive; that the one who is killing them with the sword shall himself perish by the sword. This it was that during the short intervening time of sorrow and persecution was to uphold "the patience and the faith of the saints."

(Vv. 9, 10) A solemn warning follows: "If any man have an ear let him hear." If we have faith to believe in God, let us pay heed to what God says, when He tells us that the one that leads others into bondage will at last come into bondage himself; and, in due time, the one that kills with the sword will himself come to a violent end. This solemn assurance that judgment will at last overtake the wicked enables the saints to wait in patience and faith for God to deal with the wicked and secure the blessing of His persecuted people.

"If any man have an ear, let him hear. He that is for captivity, into captivity he goeth." It is a statement to guard the saints from taking power into their own hands. They might cry to God, they might ask Him to arise and judge the earth; but they were not to resist evil. As the Beast would take power, so should he suffer the consequence. He might lead into captivity, but into captivity he goes. He might kill with the sword, but so he must be killed himself: indeed his would be a far more awful doom. Patience, with this retributive sanction annexed, is put as a general principle, and stated in such a form as to apply to any one. It was surely and particularly meant to guard the saints from mistake only too natural. "Here is the patience and faith of the saints" This gives the application.

"If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity." The importance of this statement was to guard the saints themselves from taking power peremptorily into their own hands. They might cry to God, they might ask Him to arise and judge the earth, but they were not to fight themselves. As the beast would take power, so should he suffer the consequence. He might lead into captivity, but into captivity he must go. He might kill with the sword, but he must be killed himself: indeed, his would be a still more awful doom. At the same time patience, with this retributive sanction annexed, is put in as a general principle, and stated in such a form as to apply to any one. It was surely and particularly meant to guard the saints from mistake and wrong. I do not think the direct application is to the beast, but rather warning to the saints of God. "Here is the patience and faith of the saints." This gives the application.

Then comes a solemn word of warning, on which I need not dwell at length. "If any man hath an ear, let him hear." If any man leadeth into captivity, into captivity he goeth: if any man killeth with the sword, he must be killed with the sword. Here is the patience and the faith of the saints" (verses 9, 10). That is a general maxim, true of any one; true even for the beast. If he has been leading others into captivity, he is to go into that or worse himself: if he has killed with the sword, he must also be killed. But it is specially intended for the guidance of the saints, who might naturally infer, from the wickedness of the beast, and his league with the dragon, that they were at liberty to resist him. And there is, I believe, the reason why this is said, lest the saint should be tempted to forget his place or God's supremacy and sure judgment. Their place was not to take the sword in their own defence. If they did so, 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. It is the law of God's retributive government. The apostle Paul, in Eph. 6, does not scruple to use the voice of the law as to the honour due to a parent. "Honour thy father and mother … that it may be well with thee, and thou mayest live long on the earth." Of course he does not mean that a Christian should look forward to living on the earth as a reward for honouring parents. It was a principle laid down of old by God, and the apostle, referring to the earthly promise, merely shows that even under the law there was a special blessing attached to it. It was the first commandment with promise. So here the Spirit of God gives a general principle, true at all times, applicable alike to foes and friends. "If any man," etc. — it does not matter who. It is a false position for the Christian to assume the place of power in the world. What makes it the more striking is that the saints spoken of here are Jewish, who of all others might think it very right to resist with all their might. If the beast blasphemed and persecuted grievously, they might say, "Surely we are entitled to stand up in defence of our religion and our lives." But says the Lord, "If any man have an ear, let him hear … he that killeth with the sword must be killed with the sword." 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 as regards God, and patience as regards the enemy. Thus God will so much the more appear on behalf of His sufferers. And if the place of faith and patience belongs to those Jewish saints who have a comparatively earthly position, how much more to us who have nothing but a heavenly one? (Comp. Matt. 26:52.)

Finally there is a striking verse in Revelation 13:10, “He that leads into captivity shall go into captivity: he that kills with the sword must be killed with the sword.” This verse is prophetic of what will happen to the great persecuting power of the last days, especially the head of the great Roman Empire. It will be found that he who leads into captivity, will himself go into captivity, that he who kills will himself be killed.

But we are told that his end will be but the reaping of his own sowing. Leading multitudes into captivity he will himself go into captivity; killing multitudes with the sword he must himself be killed by the sword. Doubtless, as the empire and its overlord are treated as one, this will apply generally to the whole empire, as lending itself to the leadership of this ruler.