(10) This verse may read: If any one (is) for captivity, into captivity he goeth; if any one to be hilled by the sword, he should by the sword be killed. If we read the verse thus, it is generally understood to be a caution to the suffering saints that there is nothing for them but to endure, just as Jeremiah told his countrymen that those who were for death must go out to meet it, and those who were for sword or captivity must face them (Jeremiah 15:2). But is not this a warning to them that the way of the Church's victory lay through suffering captivity and meeting sword, and that the temptation to take the sword or seize the weapons of their foes would be fatal to their true success? The spirit of the words reminds them that their weapons are the weapons of faith and patience, of truth and righteousness; and they must accept the tribulation, as their Lord did His cross, because thus it must be. At the same time, their very doing so is a witness to their foes that "all those who take the sword will perish with the sword;" and that the sword, from which the saints do not shrink, will assuredly turn against those who use it. Here (i.e., in the enduring of these persecutions, and amid so many temptations, not seizing easy, world-like methods of saving themselves) is the endurance and faith of the saints.

Verse 10. - 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. There is a twofold difficulty in this verse: first, as to the correct text; secondly, as to the meaning. There are two chief readings. Codex: A has Αἴ τις εἰς αἰχμαλωσίαν εἰς αἰχμαλωσίον ὑπάγει; literally, if any one late captivity, into captivity he goeth; which probably means, "If any one is ordained unto captivity, into captivity he goeth." The reading of the Textus Receptus looks like an attempt to amplify and make clear the above reading: Αἴ τις αἰχμαλωσίαν συνάγει εἰς αἰχμαλωσίαν ὑπάγει. XXX, B, C, have the reading of A, omitting the repetition of αἰχμαλωσίαν. This omission is easily explained by homoeoteleuton, and accordingly the majority of critical editors follow Codex A. There are two passages in Jeremiah which are suggested by these words. Jeremiah 15:2 reads, "Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity;" Jeremiah 43:11, "And deliver such as are for death, to death; and such as are for captivity, to captivity; and such as are for the sword, to the sword." Matthew 26:52 may also be referred to: "All they that take the sword shall perish with the sword." The verse in the text appears to contain both the meanings of the passages referred to. The first half seems to point out that there are woes foreordained for Christians which they must undergo: "He for whom captivity is appointed must be content to suffer captivity." The next part extends the meaning, adding a warning: "You Christians must suffer these things; not only not relinquishing your faith, but also not meeting three with force; remembering always your Master's saying, 'They that take the sword shall perish with the sword.'" Then the verse concludes, "Here is [the proof of] the patience and the faith of the saints." St. John has just described to his hearers the extensive nature of the power of the world (vers. 3, 7, 8); the obvious conclusion was that captivity, etc., was the lot appointed for some of them. He has also told them of the war waged by the world against Christians, and now he adds the necessary caution against any attempt to defend themselves by the use of the sword. And thus not only their patience but their faith was to be tested. They were not only to bear patiently evils which they could not avoid, but they must have sufficient faith to enable them voluntarily to forego any opportunities which might occur to prevent their sufferings by force of arms.

13:1-10 The apostle, standing on the shore, saw a savage beast rise out of the sea; a tyrannical, idolatrous, persecuting power, springing up out of the troubles which took place. It was a frightful monster! It appears to mean that worldly, oppressing dominion, which for many ages, even from the times of the Babylonish captivity, had been hostile to the church. The first beast then began to oppress and persecute the righteous for righteousness' sake, but they suffered most under the fourth beast of Daniel, (the Roman empire,) which has afflicted the saints with many cruel persecutions. The source of its power was the dragon. It was set up by the devil, and supported by him. The wounding the head may be the abolishing pagan idolatry; and the healing of the wound, introducing popish idolatry, the same in substance, only in a new dress, but which as effectually answers the devil's design. The world admired its power, policy and success. They paid honour and subjection to the devil and his instruments. It exercised infernal power and policy, requiring men to render that honour to creatures which belongs to God alone. Yet the devil's power and success are limited. Christ has a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist may overcome the body, and take away the natural life, they cannot conquer the soul, nor prevail with true believers to forsake their Saviour, and join his enemies. Perseverance in the faith of the gospel and true worship of God, in this great hour of trial and temptation, which would deceive all but the elect, is the character of those registered in the book of life. This powerful motive and encouragement to constancy, is the great design of the whole Revelation.He that leadeth into captivity shall go into captivity,.... As the devil, by whom men are led captive at his will, and the Romish antichrist, who leads multitudes of souls to hell; these shall be taken and cast into the lake which burns with fire and brimstone. The Jews (g) have a saying, that

"captivity comes into the world for idolatry, uncleanness, and murder;''

which three things are notorious in the Romish antichrist: and in the same treatise they say (h), that the sword, the next judgment mentioned, comes into the world for delay of justice, and the perversion of it.

He that killeth with the sword must be killed with the sword; the design of the phrase is to show, that there will be a just retaliation made to the antichristian beast, for all his cruelty to the saints, and the murders of them; and that because he has shed much blood of the saints, blood shall be given him to drink, and he shall be used in like manner he has used others; see Genesis 9:6 Matthew 26:52.

Here is the patience and the faith of the saints; meaning either that hereby, through the cruelties and barbarities of the Romish antichrist, the patience and faith of the saints are tried; and that they have great need of them, and of the exercise of them, under such usages; and that these being tried, and continue, will receive much commendation, honour, and praise; or else the sense is, that it requires both faith and patience in the saints, to believe that antichrist will be thus destroyed, and to wait quietly till the time comes. The Arabic version reads, "here is the patience and prayers of the saints": who cry, how long will it be ere our blood is avenged? and have need of patience to rest a while, till their prayers are answered.

(g) Pirke Abot, c. 5. sect. 9. (h) Ib. sect. 8.