BRO. SMITH: Will you please give your views on Rev. xx, 4, especially in regard to those living in the time when the image of the beast shall exercise all the power of the beast which was before him. It is believed by some, that a part of the saints living in the time of this image of the beast will be slain, and I am referred to Rev. xx, 4 as proof. I should be pleased to learn through the Review your views, or that of some of the messengers. It would seem from Rev. xv, 2, and Dan. xii, 1, that the saints will not be slain. And I think the three passages can be harmonized.
Robinson, Wis.
ANSWER. We see no difficulty in harmonizing the three passages above mentioned. We think a little attention to the construction of Rev. xx, 4, will show that it contains no proof that those who worship the image of the beast will be slain, and is not therefore out of harmony with Rev. xv, 2, and Dan. xii, 1. To save reference we will quote the text in full:
"And I saw thrones and they sat upon them, and judgment was given unto them; and I saw the souls of them which were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads or in their hands, and they lived and reigned with Christ a thousand years."
Whatever difficulty there is about this text lies in the relative "which." In our English version it is given as a simple relative referring to those who were beheaded, and making them and the worshipers of the image of the beast identical. Hence it is argued that the text must have reference to the future, since the image of the beast is not yet formed, and the refusal to worship it, for which the saints are to be beheaded, cannot of course be made till the image exists. The conclusion therefore follows that the saints of God are yet to be put to death.
But this formidable castle all vanishes into thin air when we look at the fact that those who are beheaded, and those who worship the image of the beast, are distinct and separate classes, and are so referred to in the original. The relative clause is introduced in Greenfield's New Testament by the words kaì oἵtives [kai hoitines], the latter of which is the nominative plural of ὅστις and which, instead of the simple relative, which, as in our version, is a compound relative, containing the antecedent within itself. Hence we find Prof. Whiting, a critical Hebrew and Greek scholar, translating the word by the introduction of a new antecedent and relative, instead of letting it refer as in the common version, to those who were beheaded. He translates the passage as follows: "And I saw the persons of those beheaded for the testimony of Jesus, and for the word of God, and those who had not worshiped the wild beast, nor his image," &c. Ὅστις is defined by Robinson thus: '1st., any one who, some one who, whosoever, whatsoever. 2d., every one who, all who, whosoever, whatsoever.' Hence the true sense of the passage can be given only by the introduction of two classes of individuals, as by Prof. W. John saw, first those who in ages past had been beheaded for the witness of Jesus; and in the same glorious condition of victory, he saw another class, namely, 'whosoever,' or 'those who' had not worshiped the beast nor his image, &c. And there is no intimation that this class were ever beheaded.
But how can they be said to live, it may be asked, and be spoken of in contrast with the 'rest of the dead,' if they never die? In the same sense, we reply, in which they are said to have a part in the first resurrection. This expression must include all the saved, both those who will be raised from the dead, and those who will be alive and be changed at the coming of the Lord Jesus. They are said to have part in the first resurrection, since they undergo a change equivalent to death and the resurrection; and in that changed and glorious condition they may as properly be said to live, as though they had for a while been incarcerated in the dark prison-house of the grave.
Rev. xx, 4, being thus cleared of all difficulty, it may still be claimed that Rev. xiii, 15, furnishes proof that the people of God will be killed. "And he had power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed." How can he be said to cause a thing to be done, if it is not done? In reply we would remind those who propose this question, that the next verse reads that "he causeth [same word] all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, &c.; and we would ask them if they ever expect to receive the mark of the beast. Of course they will answer, No; and then their question lies equally against themselves: 'How can he be said to cause a thing to be done, which never is done?'"
But the solution of this question is found in the sense in which the word "cause" is used. It is from the Greek ποιέω [poieo] and may be taken in the sense of to enact or decree. Referring to individuals it is many times used in the New Testament in the sense of ordaining or appointing; as, Christ ordained or appointed his disciples; any one is ordained king, &c. Hence Wakefield translates this passage, "that this image of the beast might give orders to execute death on those who will not worship the image of the beast," &c. But it by no means follows because the beast makes such decrees or gives such orders that the orders will be carried out.
That the saints will be brought to a severe and trying test we have no doubt; that they will have to drink of a bitter and agonizing cup, we also expect; but that they will be put to death, we do not believe. Such a view is not consistent with that power with which God has promised at last to clothe his people, nor with the declaration of Paul that some would be alive and remain to the coming of the Lord, nor with the victory which it is declared they will gain over the beast, his image, his mark, and the number of his name.