THE MEDIEVAL PERIOD
The fact of history pertaining to the true church which Paul described
as a "falling away" is represented by the Revelator by the symbol of
the woman fleeing into the wilderness. The other fact mentioned by
Paul pertaining to the rise and development of the man of sin is
represented in the visions of the Revelation as follows:
[Sidenote: The ten-horned leopard-beast]
"And I stood upon the sand of the sea, and saw a beast rise up out
of the sea, having seven heads and ten horns, and upon his horns ten
crowns, and upon his heads the name of blasphemy. And the beast which
I saw was like unto a leopard, and his feet were as the feet of a
bear, and his mouth as the mouth of a lion: and the dragon gave him
his power, and his seat, and great authority. And I saw one of his
heads as it were wounded to death; and his deadly wound was healed:
and all the world wondered after the beast. And they worshiped the
dragon which gave power unto the beast: and they worshiped the beast,
saying, Who is like unto the beast? who is able to make war with
him? and there was given unto him a mouth speaking great things and
blasphemies; and power was given unto him to continue forty and two
months. And he opened his mouth in blasphemy against God, to blaspheme
his name, and his tabernacle, and them that dwell in heaven. And 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. If any man have an ear, let him hear. 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" (Rev. 13: 1-10).
From the nature of the symbol employed, we should naturally infer that
a persecuting, tyrannical kingdom or empire is meant. That such
an application of the term "beast," when used in connection with
prophetic symbols, is correct, is shown by a reference to the
interpretation given concerning the fourth beast of Daniel's vision.
"The fourth beast shall be the fourth kingdom upon the earth" (Dan.
7:23). We have already shown conclusively that by the dragon was meant
the pagan Roman Empire, and the same heads and horns are apparently
ascribed to this leopard-beast, the only difference being that the
crowns--a symbol of sovereignty--have been transferred from the heads
to the horns. This substantial agreement with the facts of history
makes certain the identification of this beast with the revised
western Roman Empire under the papal form, the sovereignty being
vested in the ten minor kingdoms until they chose to "give their power
and strength unto the beast" (Rev. 17:13).
The symbol of a beast considered merely _as a beast_, could not, in
the nature of the case, signify anything more than a temporal kingdom
or political empire. It will be noticed, however, that this particular
prophetic symbol is _more than a beast_; for, combined with his
beastly nature, there are certain characteristics which unmistakably
belong to the department of human life--a mouth _speaking_ great
things; power to magnify himself against the God of heaven, to set
himself up as an object of worship, to single out the saints of
God and kill them, etc. This combination of symbols from the two
departments--animal life and human life--points us with absolute
certainty to the political-religious system of Rome.
Every historian knows that _pagan_ Rome was succeeded by _papal_ Rome.
The transfer is expressed thus: "And the dragon gave him his power,
and his seat, and great authority" (verse 2). The rising papacy
succeeded to the power and authority formerly exercised by pagan Rome;
and when the political capital was removed to Constantinople, the pope
was left in possession of the ancient seat of empire and government.
"The beast" therefore refers to Rome either as a political power or as
an ecclesiastical power, the context determining whether the political
or the ecclesiastical phase is meant in a given instance. It will be
observed, however, that the leading actions ascribed to this beast
are derived from its human characteristics, pointing unerringly to the
papacy for its fulfilment.
This beast the world admired. "And they worshiped the dragon which
gave power unto the beast; and they worshiped the beast, saying,
Who is like unto the beast? who is able to make war with him?" The
expression "_worshiped_ the dragon" shows that reference is made to
the dragon, not as a political power, but as a religious power. This
worship of the dragon by those who worshiped the beast which succeeded
the dragon was fulfilled by the perpetuation under the papacy of
the rites and ceremonies of paganism. Roman Catholicism is a strange
amalgamation of Judaism, Christianity, and heathenism. The part
derived from paganism occupies such a prominent place in Roman
Catholic practise and worship that we can not fail to observe its
close resemblance to, if not absolute identity with, heathenism. Just
to mention a few points:
1. The high priest of the pagan religion was called Pontifex Maximus,
and he claimed spiritual and temporal authority over men. The pope of
Rome borrowed the title and made the same claims, even being clad in
the same attire.
2. The heathen wore scapulars, medals, and images for personal
protection. Romanists wear the same things for the same purpose.
3. Pagans, by an official process called _deification_, raised men,
after their death, to a dignified position and accorded them
special honors and worship. Papists, by a similar process called
_canonization_, exalt men after their death to the dignity of saints
and then offer up prayers to them.
4. Papists' adoration of idols and images was also borrowed direct
from the heathen; for all such practises were absolutely forbidden by
the Mosaic law and had no place in primitive Christianity.
5. Their religious orders of monks and nuns were also in imitation of
the vestal virgins of antiquity.
The beast is described as a blasphemous power. Adam Clarke has stated
that "blasphemy, in Scripture, signifies _impious speaking_, when
applied to God; and _injurious speaking_, when directed against our
_neighbor_." A name of blasphemy would therefore properly signify the
prostitution of a sacred name to an unholy purpose. An example of this
kind is given in Rev. 2:9, where we read, "I know the blasphemy of
them which say they are Jews, and are not, but are the synagog of
Satan." In this case certain wicked men blasphemed the name by calling
themselves Jews, since according to Scripture 'he _only_ is a Jew who
is one inwardly.' But to prostitute a sacred name to an unworthy use
would be no more impious or blasphemous than would the assumption by
man of those rights and prerogatives which belong to God alone. This
the pope has done for ages. Among the blasphemous titles which he has
assumed are these: "Lord God the Pope," "King of the World," "Holy
Father," "King of kings and Lord of lords," "Vicegerent of the Son of
God." For ages he has claimed infallibility, and this claim became
a dogma of the church when adopted by the General Council of 1870.
Further, he claims power to dispense with God's laws, to forgive sins,
to release from purgatory, to damn and to save. To call the Roman
Catholic Church the _holy_ church of the Bible is to prostitute a
sacred name to an unworthy institution. And to elevate a man to the
place where "he as God sitteth in the temple of God, showing himself
that _he_ is God," by claiming those prerogatives which belong to God
only, is most flagrant blasphemy.
[Sidenote: A persecuting power]
"And 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" (chap. 13: 7). Here we have a direct prediction of that
reign of tyranny in the Dark Ages in which millions of people suffered
martyrdom at the hands of papal Rome.
I am aware that many Catholics affirm that their church never
persecuted, that it was the civil power that did this dread work of
slaughter. We must remember, however, that the beast of Revelation
13 signifies the imperial and the ecclesiastical power in the closest
union possible; for the beast appears _as one_, the two phases being
represented by the combination of symbols from the two distinct
departments of life--human and animal. In the seventeenth chapter
we have the same distinct characteristics again set forth, but in a
different combination, the beast appearing simply as a beast, thus
representing the political power of Rome; while the ecclesiastical
power is represented by a corrupt woman sitting on the beast and
directing its course. In that description it is stated, "And I saw
_the woman_ drunken _with the blood of the saints, and with the blood
of the martyrs of Jesus_" (verse 6). The Romish church itself is,
therefore, represented as participating in the work of martyrdom.
Does this divine prediction agree with the facts of history? It is
altogether impossible to compute correctly the number of those who
were in different ways put to death for opposing the corruption of the
Church of Rome. A million Waldenses perished in France. Nine
hundred thousand Christians were slain within thirty years after the
institution of the Jesuits. The Duke of Alva boasted that he had
put to death 36,000 in the Netherlands by the hands of the common
executioner. The Inquisition destroyed 150,000 within thirty years. If
it be asserted that this was accomplished by the secular arm, I reply
that sentence of death was pronounced upon so-called heretics by the
church and that the secular power was simply a tool for carrying the
barbarous sentence into execution. We can not forget that the pope
applauded Charles IX of France and his infamous mother, Catherine de
Medici, for their part in the massacre of St. Bartholomew, and ordered
a medal struck in honor of the event; that following the revocation
of the Edict of Nantes, when 300,000 were cruelly butchered during
the reign of Louis XIV, Pope Innocent XI extolled the king by special
letter, as follows: "The Catholic Church shall most assuredly
record in her sacred annals _a work of such devotion toward her_
and CELEBRATE YOUR NAME WITH NEVER-DYING PRAISES ... _for this most
excellent undertaking_."
Popery has for ages claimed the right to exterminate by death those
who were heretics. Numerous provincial and national councils have
issued cruel and bloody laws for the extermination of the Waldenses
and other so-called heretics. Besides these, at least six of their
_General_ Councils, the highest judicial assemblies of the Roman
Church, with the popes themselves sometimes present in person, have
by their decrees pronounced the punishment of death for heresy: 1. The
Second General Council of Lateran (1139) in its twenty-third canon. 2.
The Third General Council of Lateran (1179), under Pope Alexander III.
3. The Fourth General Council of Lateran (1215), under Pope Innocent
III. 4. The Sixteenth General Council, held at Constance in 1414. This
council, with Pope Martin present in person, condemned the reformers
Huss and Jerome to be burned at the stake, and then prevailed on the
Emperor Sigismund to violate the safe conduct which he had given Huss
and signed by his own hand and in which he had guaranteed the reformer
a safe return to Bohemia; and this inhuman sentence against Huss
was then carried out. 5. The Council of Sienna (1423), which was
afterwards continued at Basil. 6. The Fifth General Council of Lateran
(1514).
That such teachings and practises were an integral part of Romanism is
easily shown. St. Aquinas, the "angelic doctor," argued that heretics
might justly be killed. Cardinal Bellarmine, in a Latin work, _De
Laicis_, still extant, entered into a regular argument to prove that
the church has the right of punishing heretics with death and should
exercise that right. Bellarmine was a nephew of one pope and a close
friend and associate of others, a champion of Romanism, and a defender
of its doctrines. In the work above referred to be declares that
"_heretics were often_ _burned_ BY THE CHURCH." "The Donatists,
Manicheans, and Albigenses were routed and annihilated by arms."
Many timid-hearted Christians in the present age of religious
toleration think that it is almost unchristianlike for us to bring
up and lay to the charge of Rome such a sweeping indictment for those
massacres of Christians in a barbarous age. Such it would be had Rome
ever disavowed these acts or shown any signs of true repentance. The
fact is that it is the boast of Catholics that "Rome never changes."
Well has Charles Butler said, "It is most true that the Roman
Catholics believe the doctrines of their church to be unchangeable;
and that it is a tenet of their creed, that what their faith ever has
been, such it was from the beginning, _such it is now, and such it
ever will be_."
In a copy of the eleventh edition of "The Faith of Our Fathers," by
Cardinal Gibbons, page 95, I read: "It is a marvelous fact, worthy of
record, that in the whole history of the church, from the nineteenth
century to the first, no solitary example can be adduced to show that
any pope or general council ever revoked a decree of faith or morals
enacted by any preceding pontiff or council. Her record in the past
ought to be a sufficient warrant that she will _tolerate no doctrinal
variations in the future_." So the doctrine of her inherent right to
persecute and slay every one who disagrees with her, which has been
enacted by popes and general councils and carried out in the past, is
still in vogue.
"And I saw the woman drunk with the blood of the saints, and with the
blood of the martyrs of Jesus."
In our study of Revelation 12 and 13 we have observed that Rome in its
twofold form--pagan and papal--is represented by the dragon and the
beast respectively. This has been established so clearly as to
remove well nigh all doubt concerning the identification. It will be
profitable, however, to give brief consideration to certain parallel
prophecies in Daniel; for in addition to covering the same ground and
describing under other symbols the same general facts of history, they
furnish us an infallible starting-stake, thus establishing definitely
the truth of the interpretation concerning the Roman power, and giving
us a solid basis from which we can proceed with logical certainty to
the interpretation of other symbols in the Revelation.
[Sidenote: The image of Nebuchadnezzar's dream]
In the second chapter of Daniel we have the narrative of a dream which
Nebuchadnezzar, king of Babylon, had during the time of the Jewish
captivity in that city. After the king awoke, he was so confused that
notwithstanding the deep impression made by his nocturnal experience,
he could not recall to mind the dream itself. He therefore had
recourse to the Chaldeans and wise men of his realm. They failed to
make known his dream, whereupon he became furious and decreed their
death. At this juncture Daniel came forward and announced that if
given time he would fulfil the king's desire, and shortly afterward he
appeared before the king and addressed him as follows:
"Thou, O king, sawest, and behold a great image. This great image,
whose brightness was excellent, stood before thee: and the form
thereof was terrible. This image's head was of fine gold, his breast
and his arms of silver, his belly and his thighs of brass, his legs of
iron, his feet part of iron and part of clay. Thou sawest till that a
stone was cut out without hands, which smote the image upon his feet
that were of iron and clay, and brake them to pieces. Then was the
iron, the clay, the brass, the silver, and the gold, broken to pieces
together, and became like the chaff of the summer threshing-floors;
and the wind carried them away, that no place was found for them: and
the stone that smote the image became a great mountain, and filled the
whole earth" (Dan. 2:31-35).
The interpretation of this dream, as given by the prophet,
particularly concerns and interests us. Said Daniel: "This is the
dream; and we will tell the interpretation thereof before the king."
"Thou, O king, art a king of kings: for the God of heaven hath given
thee a kingdom, power, and strength, and glory. And wheresoever the
children of men dwell, the beasts of the field and the fowls of the
heaven hath he given into thine hand, and hath made thee ruler over
them all. Thou art this head of gold" (verses 36-38).
At the time of this vision the Chaldean monarchy was in the height of
her power and glory. Babylon, the capital city, was the chief "pride
of the Chaldees' excellency," containing those magnificent hanging
gardens, one of the Seven Wonders of the ancient world. Nebuchadnezzar
was pointed out particularly as the head of gold in the image, but we
should bear in mind that in the general language of prophecy,
"kings" signify not merely individual monarchs but monarchies under a
succession of princes of the same nation. That the real significance
of the head of gold is the Babylonian Kingdom or Monarchy is shown by
the fact that in the description of the other three divisions of the
same image they are referred to directly as _kingdoms_. The Babylonian
Kingdom came to an end with the death of Belshazzar, and the overthrow
of his father Nabonadius in 538 B.C.
"And after thee shall arise another kingdom inferior to thee"
(verse 39). This is the explanation given of that part of the image
represented by the breast and arms of silver. This refers to the
Medo-Persian empire, which, under Cyrus the Great, captured Babylon
538 B.C. and terminated the Chaldean empire. The Persian kingdom
was in certain respects inferior to the Chaldean, just as silver is
inferior to gold. It was neither as wealthy nor as prosperous, and
was particularly inferior in the character of its kings, for from the
death of Cyrus they are said to have been "as vile a set of men as
ever disgraced human nature."
"And another third kingdom of brass, which shall bear rule over all
the earth." This refers to the Macedonian, or Greek, empire founded
by Alexander the Great. After subduing Greece and reducing Egypt,
Alexander penetrated into Asia, took Tyre, met and overthrew Darius
the Persian at Arbela, in 331 B.C., thus terminating the Persian
Empire. The Grecian Kingdom had less external magnificence than those
which preceded it and was founded and maintained by force of arms;
but it was more extensive than the others, including many dominions
in Europe, Africa, and regions farther to the east in Asia than had
before been penetrated. It was foretold that this kingdom should "bear
rule over all the earth"; it was the main boast of Alexander that he
had subdued the whole world.
"And the fourth kingdom shall be strong as iron: forasmuch as iron
breaketh in pieces and subdueth all things: and as iron that breaketh
all these, shall it break in pieces and bruise" (verse 40). This
corresponds to the "legs of iron, his feet part of iron and part of
clay," in the dream itself. The reference is to the Roman Empire,
which succeeded the Grecian. Whether or not the two legs had any
special significance is not stated, but commentators frequently refer
us to the two divisions into which the empire of Rome was afterwards
divided--East and West. So also the ten toes of the image are often
explained as signifying the ten minor kingdoms which grew out of the
empire. But we should bear in mind that this is not stated either
in the vision itself or in its inspired interpretation. Only four
kingdoms are referred to as such. The fourth division, representing
Rome (in both its strong and its weak condition), is described simply
as "the kingdom," "the fourth kingdom." The Roman Kingdom was at first
"as strong as iron." No other people have ever made such extensive
conquests through a long period of time as did the Romans.
If Nebuchadnezzar's dream brought a man into prominence as a symbolic
object, we should think that, in accordance with the nature of
symbols, a religious power or powers only were intended; but the
symbol is not a man, but only the _image_ of a man, and that image is
composed of inanimate materials, which, drawn from the department
of nature, refer to something political. We therefore have political
kingdoms set forth. The very fact that they are represented as
appearing in the form of a man, however, may at least allude to
their being political powers combined with religious systems. But the
combination is not such a one as would naturally lead us to conclude
that reference is made to God's church.
The description of Nebuchadnezzar's dream represented "a stone cut out
without hands, which smote the image upon his feet that were of iron
and clay, and brake them to pieces" (verse 34). The interpretation of
this event is given as follows: "And in the days of these kings shall
the God of heaven set up a kingdom, which shall never be destroyed:
and the kingdom shall not be left to other people, but it shall break
in pieces and consume all these kingdoms, and it shall stand forever"
(verse 44).
The kingdom of God appears as the fifth universal kingdom, destined
to survive and surpass all others. It is of divine origin, cut out
"without hands." The other kingdoms are similar in their nature and
closely connected, in the single image of a man; but the kingdom of
God is altogether different and antagonistic. The prophecy refers
to the establishment of the kingdom of God in the early days of
Christianity; for, _be it observed_, this stone struck the image _when
all its four divisions were yet standing_. Not, only was the iron and
the clay broken by the impact, but "the iron, the clay, _the brass,
the silver, and the gold_" were "_broken to pieces_ TOGETHER, and
became like the chaff of the summer threshing-floors" (verse 35).
Here is a most important fact wholly unnoticed by those millennialists
who look to the future of our day for the establishment of the kingdom
of Christ. If the stone has not yet struck the image, then the chief
part of the prophetic description _never can be fulfilled_; for there
is no sense in which the advent of the divine kingdom in this late age
of the world can break in pieces the entire image of Nebuchadnezzar's
dream, there being no way in which it can truthfully be said that its
four divisions are yet standing. All these facts were true in the days
of Rome, however, when Christ appeared. The Roman Kingdom possessed
all the distinguishing marks and characteristics of the preceding
empires. This is true not only of their territorial possession but of
their distinctive characteristics. The opulence of the Babylonians,
the splendor of the Persians, the strength and discipline of the
Greeks, were all merged into the Roman Empire. And more than
this, these kingdoms were all idolatrous, and the religion of
the Babylonians was merely absorbed in the Persian Kingdom (not
destroyed); that of the Persian was perpetuated under the Greek
reign; and all these found recognition in the divers forms of paganism
existing under Rome. _In this sense_ the image, as opposed to the
divine kingdom of Christ, was all standing at the time of the
first advent of the Messiah, and the overthrow of paganism by early
Christianity corresponds with the stroke given by the little stone of
Daniel 2.
Notice how this fulfilment is parallel with the prophecies of the
Revelation. In chapter 12 the Roman Empire under its pagan form is
represented by the dragon. Christianity waged warfare with this huge
system of false religion and overthrew it. "And I heard a loud voice
saying in heaven, _Now_ is come salvation, and strength, _and the
kingdom of our God_, and the power of his Christ" (chap. 12:10).
The kingdom represented in Nebuchadnezzar's dream came in the day
of incarnation and soon smote the kingdoms of heathen darkness as
existing in the embrace of Rome, and broke them in pieces. It was
then in the stage represented by a _stone_. At a later time we shall
observe the kingdom in its _mountain_ epoch, when it becomes a great
mountain and fills the whole earth.
[Sidenote: Vision of four beasts]
The four constituent parts of Nebuchadnezzar's visionary image were
interpreted to signify four successive monarchies, the Babylonian
being the first. In the seventh chapter Daniel records his own vision
of four great beasts that arose out of the violently agitated sea, and
these represent the same four kingdoms described in Nebuchadnezzar's
dream. "These great beasts, which are four, are four kings, which
shall arise out of the earth" (verse 17). To the worldly, carnal mind
of Nebuchadnezzar, empires possessed a show of grandeur and glory, and
they were therefore represented accordingly in his vision; but to the
spiritual-minded Daniel they would appear odious and terrible, and
they were therefore represented to him under the symbol of devouring
_beasts_.
The kingdoms symbolized by the first three beasts of this vision
have no particular bearing on our subject, aside from assisting us in
fixing the chronology of certain events. The first beast signifies
the Babylonian Empire, corresponding to the head of the image in
Nebuchadnezzar's vision; the second, the Medo-Persian, corresponding
to the breast and arms of silver; the third, the Grecian,
corresponding to the belly and thighs of brass. The description
of these beasts shows that in one sense they are successive and in
another sense simultaneous.
I have already shown that the entire image of Nebuchadnezzar's dream
was standing in the days of Roman ascendency, when the kingdom of
God came. The same fact is brought out in the chapter now under
consideration. After mentioning particularly the fourth beast, Daniel
says, "As concerning the rest of the beasts, they had their dominion
taken away: yet their lives were prolonged for a season and time"
(verse 12). When these kingdoms lost their independent sovereignty,
they still continued as provinces, ruled by another similar power.
[Sidenote: The fourth beast]
The description of the fourth beast directly concerns our subject:
"After this I saw in the night visions, and behold a fourth beast,
dreadful and terrible, and strong exceedingly; and it had great iron
teeth: it devoured and brake in pieces, and stamped the residue with
the feet of it: and it was diverse from all the beasts that were
before it; and it had ten horns. I considered the horns, and, behold,
there came up among them another little horn, before whom there were
three of the first horns plucked up by the roots: and, behold, in
this horn were eyes like the eyes of man, and a mouth speaking great
things" (verses 7, 8).
The interpretation of this beast given by the angel possesses unusual
interest. "Thus he said, The fourth beast shall be the fourth kingdom
upon earth, which shall be diverse from all kingdoms, and shall devour
the whole earth, and shall tread it down, and break it in pieces.
And the ten horns out of this kingdom are ten kings that shall arise"
(verses 23, 24). Since the interpretation given by Daniel identifies
the first kingdom with the Babylonian Empire, we have an infallible
starting-stake. Therefore the "fourth" kingdom represented by the
terrible nondescript beast of chapter 7 is none other than the Roman.
The ten horns of this beast are interpreted to signify ten kings,
or kingdoms, thus representing the ten minor kingdoms into which the
Roman Empire was finally subdivided.
The description given of the tyrannical reign of this fourth beast
aptly portrays the history of Rome. By wars and conquests the Roman
power broke down all opposition and reduced almost every kingdom in
the then-known world to a state of dependence. She drew the spoils of
their capitals to enlarge her own proud metropolis and thus tyrannized
over all who did not quietly yield to her unquestioned obedience.
The beast considered as a beast, could signify nothing more than a
political power, and the ten horns temporal kingdoms. But in this
connection I wish to call attention to a singular fact; namely,
that, associated with the animal propensities, there are certain
characteristics drawn from human life. "I considered the horns, and,
behold, there came up among them another little horn, before whom
there were three of the first horns plucked up by the roots: and,
behold, in this horn were eyes like the eyes of a man, and a mouth
speaking great things" (verse 8).
[Sidenote: The marvelous horn]
A horn with the eyes and mouth of a man is a most unusual thing, and
yet it is just such a combination as we might expect when we possess
a correct understanding of the nature of symbols. These closely united
symbols drawn from two departments--human and animal life--point
us with absolute certainty to a temporal power combined with an
ecclesiastical power. The chronology of the event is fixed by the
fact that this eleventh horn came up among the ten horns, three of the
original ten being removed in order to give it room. The ten kingdoms
all arose within two centuries after 356 A.D.; therefore the facts
brought out in the symbol direct us to the period of the downfall of
Western Rome for the rise into prominence of the little horn.
In giving Daniel the interpretation of the fourth beast, the angel
also described more particularly this little horn and the nature of
its work. First Daniel said: "I would know the truth of the fourth
beast ... and of the ten horns that were in his head, and of the other
which came up, and before whom three fell; even of that horn that had
eyes, and a mouth that spake very great things, whose look was more
stout than his fellows. I beheld, and the same horn made war with
the saints, and prevailed against them" (verses 19-21). And the angel
explained: "The fourth beast shall be the fourth kingdom upon earth
... and the ten horns out of this kingdom are ten kings that shall
arise: another shall rise after them; and he shall be diverse from the
first, and he shall subdue three kings. And he shall speak great words
against the most High, and think to change times and laws: and they
shall be given into his hand until a time and times and the dividing
of time. But the judgment shall sit, and they shall take away his
dominion, to consume and to destroy it unto the end" (verses 23-26).
With the explanation that the fourth beast signified the fourth
kingdom, it is impossible to evade the conclusion that the
politico-religious power symbolized by the little horn that came up
among the ten horns refers directly to the papacy. There is no other
object that can fulfil the prophecy. The papacy was just beginning
to make itself strongly felt among the divisions of the Western Roman
Empire, and it is a fact of history that three of the original
ten divisions _in the territory of Italy_ were actually plucked
up successively before the rising papacy as if to give it room for
development.
When the Western Empire was overthrown in A.D. 476, the kingdom of
the Heruli was established in Italy. In 493 this was succeeded by
the Ostrogoths, which continued for sixty years and was afterwards
succeeded by the Lombards. The Lombard Kingdom was overthrown by Pepin
and Charlemagne, who gave a large part of the conquered territory to
the pope, thus favoring the papacy with her _first temporal power_.
This grant completed the symbol of Daniel's vision by constituting the
papacy a temporal as well as an ecclesiastical power.
The description of the great things spoken by the mouth of the little
horn and of the persecution of the true saints of God by this power
corresponds so minutely with the characteristics of the first beast
of Revelation 13 that no further description is here necessary. It is
said that he would also "think to change times and laws." The language
is spoken as if this were a most extraordinary thing to do. Surely it
is no extraordinary thing for a king to alter _secular_ laws in his
own dominion; and so far as heathen kingdoms are concerned, it would
be no sacrilegious act for them to alter their _religious_ laws and
customs. But the little horn was to set himself up against the Most
High and think to change _His_ times and laws--an act of unparalleled
audacity, impiety, and blasphemy. This description the papacy has
consistently and constantly fulfilled. The pope has assumed the power
to make time holy or unholy as he sees fit; to command men to abstain
from meat and to cease work, contrary to the demands of God. He has
claimed the power to dispense with God's laws or obedience to them,
"forbidding to marry," and through his indulgences to remit the
penalty due to sin.
The student of prophecy can not fail to see the striking similarity
between the description of the little horn in Daniel 7 and that of
the ten-horned leopard-beast of Revelation 13. The following parallels
prove their identity:
1. Both are blasphemous powers (Dan. 7:25; Rev. 13:6).
2. They speak great things and blasphemies (Dan. 7:8, 20; Rev. 13:5).
3. Both are persecuting powers making war on the saints (Dan. 7:21;
Rev. 13:7).
4. The chronology of each shows that the power rose to prominence
about the time of the cessation of the pagan Roman Empire.
5. The length of time during which they were to continue is the
same--forty-two months, or twelve hundred and sixty days.
6. Both are to be gradually but finally destroyed (Dan. 7:26; Rev.
13:10).
These powers, then, appear at the same time, in the same territory,
have the same character, do the same work, continue the same length of
time, and meet the same fate. _These facts prove identity._ We have,
therefore, positive proof drawn from the parallel prophecies in Daniel
that the first beast of Revelation 13 signifies the politico-religious
system of Rome.
[Sidenote: Length of papal reign]
The identification of the little horn of Daniel 7 with the
leopard-beast of Revelation 13 is now complete. That both apply to the
papacy has been conclusively shown. We shall now turn our attention
to the length of time that this power was to reign. Daniel limits the
triumph of the little horn to "a time and times and the dividing of
time" (Dan. 7:25). "Time," in the singular, of course, signifies one
time. "Times," plural, without a designating number, signifies two
times. "The dividing of time" is rendered in chapter 12:7, also in
both texts in the Revised Version, "a half." So the entire period is
three and a half times.
The seven-year period of Nebuchadnezzar's insanity is described as
seven _times_ (chap. 4:25). We therefore conclude that the period of
three and a half times signifies three and a half years. This agrees
with the reign of the leopard beast of Revelation 13, namely, "forty
and two months" (verse 5), or according to the Jewish method of
computing time--thirty days to the month--twelve hundred and sixty
days. Notice that this also agrees both in the manner of statement and
in point of duration with the flight of the woman into the wilderness,
as described in Revelation 12. She was to be nourished for "a time,
and times, and half a time" (verse 14), which period is spoken of in
verse 6 of the same chapter as "a thousand two hundred and threescore
days."
The terms ordinarily used to measure the duration of time may be and
often are used in a symbolic sense; for time, as well as anything
else, can be symbolized. Thus days may properly symbolize years; for
they are analogous periods of time, the diurnal revolution of the
earth being taken to represent the earth's annual movement. Other
standards of reckoning may also be employed symbolically, but the one
here referred to is doubtless most frequently employed. Such a system
of reckoning time was known anciently. The Mosaic law recognized two
kinds of weeks, the first of seven days' duration, the last day of
which was a Sabbath; another week of seven years' duration, the last
year being a Sabbath of rest for the land. This fact explains such
expressions as "forty days, _each day for a year_" (Num. 14:34), and
"I have appointed thee each day for a year" (Ezek. 4:6).
There is no doubt that the year-day method of computing time is used
in the prophecy of Daniel 9, the sixty-nine _weeks_ reaching from the
time of the decree of Artaxerxes in 457 B.C. until A.D. 26, the year
when Christ was baptized and entered on his personal ministry.
[Sidenote: The correct starting-point]
Applying the year-day standard to the period of twelve hundred and
sixty days, we have twelve hundred and sixty years. The next question
to arise is, What date shall we select as the proper time from which
to measure this 1,260-year period? It is important that we correctly
solve this question. Expositors have selected different dates. They
usually point out some particular historical date having an important
bearing on Rome's development; as, for example, A.D. 606, when Phocas,
Emperor of the East, accorded the Church of Rome special recognition.
But the papacy grew up in the _West_. If we are to regard as of
unusual importance political recognition of the claims of the papacy,
why not give preference to imperial recognition in the very section
that constituted the home of the papacy?
Before considering further the relation of the growing papacy to the
imperial power in the Western Empire, I must call attention to an
important fact generally overlooked or disregarded by expositors.
The 1,260-year period not only marks the time of triumph by the
beast-power, but also _measures the period during which the woman, or
true church, was to be secluded in the wilderness_. Two parallel lines
of prophetic truth--respecting the true church and a false church--are
therefore set forth as coexistent and in contrast with each other.
The correct starting-stake can not, therefore, be when the papacy
had obtained complete ascendency, for this would be too late to
consistently begin to measure the decayed state of the true church.
The date selected must be consistent with both lines of prophecy.
The apostasy did not take place suddenly, however, but was a gradual
decline, a "falling away"; and the papacy, on the other hand, did not
rise to great power suddenly, but grew up by degrees. It was at
first "a little horn," but finally his "look was more stout than
his fellows." Paul says that the "mystery of iniquity"--the seed of
apostasy--was already working in his day and that later "that Wicked"
should be revealed in all its terrible features (see 2 Thess. 2:3-8).
We therefore have to deal with a sliding-scale, a gradual decline on
the part of the true church, and a constant increase of that false,
apostate power which finally culminated in the full-grown papacy.
Bearing in mind that the 1,260-year period measures both phases, we
are obliged to select for our beginning a time about half way between
both extremes, a time when, we might say, the "falling away" from the
pure apostolic truth and standard was about half completed and when
the papacy was about half developed. While the woman was secluded in
the wilderness, the beast-power occupied the public view; and this
was exactly the reverse of apostolic times, when the woman was exalted
above all and before all, "clothed with the sun and with the moon
under her feet, and upon her head a crown of twelve stars." In other
words, the extreme of darkest night succeeded the light of glorious
day.
The period of the first apostles was the period of the church's purity
and triumph. In their hands the cause was safe and the pure truth
shown forth in beauty and power. But with the close of the apostolic
era, the apostasy came on at a rapid rate, as the extant writings of
the early church fathers show.
By the middle of the fifth century the light of the gospel was
eclipsed in the darkness of Romanism. During this century the papacy
secured political recognition of its claims to direct jurisdiction
over all churches. This occurred during the pontificate of Leo I, who,
because of his success in furthering the interests of the popedom,
shares alone with Pope Gregory the title of "the Great." To quote from
the New Schaff-Herzog Encyclopedia, Leo "entered upon a pontificate
which was to be epoch-making for the centralization of the government
of the church." Political causes combined to advance the claims of the
papacy to universal recognition. Attila, with his fierce barbarians,
invaded Italy and laid waste many of her fairest provinces and then
advanced boldly on Rome, whereupon Pope Leo went out to the camp of
the invaders and secured the evacuation of Italy. The pope obtained
the full support of Valentinian III. In 445 Leo enforced authority in
the distant patriarchate of Alexandria. In 444-446 he was in conflict
with the Illyrian bishops. During this time in a letter addressed
to them he laid down the principle that St. Peter had received the
primacy and oversight of the whole church and that hence all important
matters must be referred to and decided by Rome. He also proceeded
to extend his authority over Gaul. In this effort he obtained from
Valentinian III the famous decree of June 6, 445, which "recognized
the primacy of the Pope of Rome based on the merits of Peter, the
dignity of the city, and the decrees of Nice (in their interpolated
form); ordained that any opposition to this rulings, which were to
_have the force of law_, should be treated as treason; and provided
for the forcible extradition by provincial governors of any one who
refused to answer a summons to Rome."
The apostle John was banished to the Isle of Patmos in 95. Regarding
that date as the close of the pure apostolic era, and 445, when the
pope received from the emperor of the West official recognition of his
claims to universal supremacy in the church, as representing one other
extreme, we have but to calculate the time half way between these
extremes to find the consistent starting-stake for the beginning of
that time prophecy which is to measure both lines of prophetic truth.
From 95 to 445 is a period of 350 years. Half of this period is
175 years. Therefore 175 years after 95, or 270, is the correct
starting-point.
Protestant church historians recognize the decline that came in the
early church. Many of them, as D'Aubigne, Marsh, Rutter, Waddington,
and others, point to the third century, or the latter half of the
third century, as marking an unusual epoch in this declension. Others,
however, who view things almost wholly from the external point of
view, regard the accession of Constantine in the early part of the
following century as marking the important epoch. With reference
to this subject, I quote Joseph Milner, the English ecclesiastical
historian: "I know it is common for authors to represent the
declension of Christianity to have taken place only after its external
establishment under Constantine. But the events of history have
compelled me to dissent from this view of things."--Ch. Hist., Cent.
IV, Chap. I.
It is also evident from the facts of history that, in addition to
the corruption of evangelical faith, that other phase of the
apostasy--human ecclesiasticism--was also highly developed before the
end of the third century. George P. Fisher says, "The accession of
Constantine [A.D. 312] found the church so firmly organized under
the hierarchy that it could not lose its identity by being absolutely
merged in the state."--History of the Christian Church, p. 99.
In the year A.D. 270 Anthony, an Egyptian, the father of monasticism,
fixed his abode in the deserts of Egypt and formed monks into
organized bodies. Dowling, describing the extravagance of monkery and
the false standard of piety and holiness it created, declares that
monkery "_actually affected the church universal_." See History of
Romanism, pp. 88, 89. Very few marks of genuine piety remained. With
the decline of evangelical knowledge came a reign of superstition
and ignorance. Milner, adverting to the institution of monkery in the
_third century_, expresses his "regret that the faith and love of
the gospel received toward the close of it a dreadful blow from the
encouragement of this unchristian practise."--Century III, Chap. XX.
In another place the same historian, speaking of the absence of truth
and the prevalence of error in the third century, says: "It is vain to
expect Christian faith to abound without Christian doctrine. Moral and
philosophical and monastical instructions will not effect for men
what is to be expected from evangelical doctrine. And if the faith of
Christ was so much declined (and its decayed state _ought to be dated
from about the year 270_,) we need not wonder that such scenes as
Eusebius hints at without any circumstantial details, took place in
the Christian world."--Century IV, Chap. I. (Parenthetical clause is
Milner's; italicizing, mine.) In addition to this quotation, and as if
to give emphasis, the historian places prominently in a side-head the
words, "_Decay of pure Christianity, A.D. 270_."
Measuring forward from A.D. 270 the alloted period of twelve hundred
and sixty years brings us to A.D. 1530, a year which marked the
beginning of Protestantism in its organized form. The first Protestant
creed, the Confession of Augsburg, was made that year.
The description of the papal power under the symbol of the ten-horned
beast of Revelation 13 and the little horn of Daniel 7 presents a
melancholy picture of world-events during the long period of twelve
hundred and sixty years ending with the sixteenth century reformation.
[Sidenote: Principle of parallelism]
Before proceeding to give in chronological order a description of
events following the reign of the beast, I wish to call attention to
an important plan followed in the Biblical presentation of prophetic
truth; namely, that the events are taken up by parallel series
covering the same period of time. But in addition to this point, we
observe the principle of _contrast_. When the history of political
events is described, we have in contrast therewith a description of
ecclesiastical events; and with the representation of a false church
or an apostate state of Christianity, we have in immediate contrast
the history of God's chosen people. Or perhaps the order is reversed,
but the principle remains the same. While, in the nature of things,
these distinct lines can not always be well represented symbolically
as occurring at the same time, they are presented in parallel series,
thus proving that they were to be fulfilled simultaneously.
In direct contrast with the power of apostate Christendom represented
by the papacy, which for certain reasons I have presented first, we
have in chapter 11 of the Revelation a brief history of God's true
people that existed during the papal reign. In this case, however, a
description of the apostasy and of the true church are presented in
the same series and in such a way as to give special emphasis to the
point of contrast as well as to prove their simultaneous fulfilment.
Thus we read: "And there was given me a reed like unto a rod: and
the angel stood, saying, Rise, and measure the temple of God, and the
altar, and them that worship therein. But the court which is without
the temple leave out, and measure it not; for it is given unto the
Gentiles: and the holy city shall they tread under foot forty and two
months. And I will give power unto my two witnesses, and they shall
prophecy a thousand two hundred and three score days, clothed in
sackcloth" (chap. 11:1-3).
It is clear that two powers in the Christian era are here represented,
the one continuing "forty and two months" and the other twelve hundred
and sixty days, or years, heretofore explained as measuring the length
of the beast's reign, also of the woman's seclusion in the wilderness.
This similarity naturally suggests that we have here the same general
facts set forth under other symbols. Jerusalem, the holy city, the
temple, and the two witnesses therefore correspond to the woman of
chapter 12. The crowd of uncircumcised Gentiles and their profanation
of the city of God for twelve hundred and sixty years correspond to
the beast-power of chapter 13.
Wonderful truth is represented in the vision of this chapter. The
symbols are drawn from Old Testament history, from the religious life
of the Jews--God's chosen people in contrast with the uncircumcised
Gentiles. It is evident, therefore, that the true church and the false
church of the gospel era are represented.
Notice carefully the symbols: holy city, temple, altar, worshipers,
and living witnesses, or prophets. These represent the sum and
substance of all divine revelation in the Mosaic age: holy city,
Jerusalem--_the place where God set his name_; the temple--_divinely
authorised, holy, acceptable worship_ based on careful adherence to
God's commandments formerly given; the altar--_the great symbol of
atonement, the reconciliation of humanity with the divinity_;
the worshipers in one temple--_all of God's people in unity_; the
prophets--_the divinely commissioned representatives of God bearing
a living message for the people of their time_. These conditions
represent the Judaic ideal. Whether they were ever able to reach their
ideal or not, it is evident that the Jews had the conception of a
unified, holy, acceptable service (see Isa. 4:3; 52:1; 62:1-7). The
two witnesses referred to are clearly represented as prophets; for
the work ascribed to them as attesting their divine commission is a
repetition of the miraculous works of Moses and Elijah by which
they established their claims to be prophetic leaders authorized by
Jehovah. The witnesses seem to be distinguished from the worshipers
simply on account of their power and message.
[Sidenote: The two witnesses]
These symbols represent the true apostolic church. It is the holy
city, Jerusalem, his temple, whose holy, united worshipers obey the
commands of God. The application of the "witnesses" particularly
specified as they are in the description, requires further
explanation. It is said, "These are the two olive trees and the
two candlesticks standing before the God of the earth" (Rev. 11:4).
Whatever these two witnesses signify in particular, they are the
same as the olive trees and candlesticks spoken of. It appears that
allusion is made to Zechariah 4, where two olive trees are represented
as standing, one on each side of a golden candlestick, distilling into
it their oil for light. When the angel was asked for an explanation of
these two olive trees and the candlestick, he answered, "This is the
_Word_ of the Lord ... by my _Spirit_ saith the Lord" (verse 6). We
are to understand, therefore, that God's Word and Spirit are the "two
witnesses" in his church; that is, they signify the divine element
operating in his church. Just as the mediation of the prophets was
necessary in the olden times to maintain constant contact with God,
without which the religious exercises degenerated to mere formalism,
so the living _Word_ and _Spirit_ of God were present in the apostolic
church to elevate its service above mere human systems and forms
of worship. That the Word of God and the Spirit of God are special
witnesses is proved by many texts. Jesus said, "Search the scriptures
... they are they which _testify_ of me" (John 5:39). "This gospel of
the kingdom shall be preached in all the world for a _witness_ unto
all nations" (Matt. 24:14). "The Holy Ghost also is a _witness_" (Heb.
10:15). "The Spirit itself beareth _witness_" (Rom. 8:16). "It is the
Spirit that beareth _witness_" (1 John 5:6).
Of the uncircumcised Gentiles it is said, "The holy city shall they
tread under foot forty and two months." This signifies the great
apostasy that overspread the earth, defiling and perverting the true
worship of God. The burden of this series, however, is not to describe
the foreign element thus introduced, but to set forth in greater
fulness the fact that during the same time that the idolatrous
multitude of Gentiles trod down the holy city God preserved his own
people. _The temple still remained_, and it had devout worshipers;
_the two witnesses still prophesied_, although clothed in sackcloth,
an emblem of melancholy and mourning. While the visions of the
Revelator describe particularly the power of apostasy and iniquity
reigning during the Dark Ages, they do not fail to give us the
assurance that at the same time God had a people whose names were
written in the book of life (chap. 13:8)--"saints" (chap. 13;10).
And these were made the object of the most violent persecution (chap.
13:17; 17:6).
It is rather difficult to trace the true work of God during those
times; for his "saints" were either ignored by the professed multitude
or else regarded as heretics. But there existed in different countries
bands of people who opposed the doctrines and ecclesiastical tyranny
of Rome and who claimed adherence to the simple, primitive faith
of Christ as expressed in the gospel. Among these were the Cathari,
Lombards, Albigenses, Waldenses, and Vaudois. I will not say that all
these so-called heretics are to be regarded as the true people of God,
but from the few records that we have of them, derived chiefly from
their enemies, it seems clear that there were among them many who were
truly "saints" and who clung tenaciously to the true faith of Christ.
God's Word and Spirit were therefore prophesying, although in
an unnatural condition, symbolized by the sackcloth state of the
witnesses. We must also remember that even among the Catholic party
were to be found noble persons whose hearts were true to whatever
truth they had and whose emotions and aspirations at times broke over
the bounds of traditional theology and gave expression to sentiments
Scriptural and sublime.
The time period first specified in this special scene is the same
twelve hundred and sixty years that marks the reign of the beast and
therefore closes with the reformation of the sixteenth century. We
shall have occasion to return to this series later and trace its
predictions down to our own times.