Daniel 7:25 Index
"And he shall speak great words against the most High, and shall wear out the saints of 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."
Research Material

"...he shall think to speak great words against the most High..."

  • ...the little horn would set itself up as being equal with God. (2 Thessalonians 2:4; Isaiah 14:12-14).... Ecclesiastical literature is replete with exhibits of the arrogant, blasphemous claims of the papacy. Typical examples are the following extracts from a large encyclopedic work written by a Roman Catholic divine in the 18th century:
    • The Pope is of so great a dignity and so exalted that he is not a mere man, but as it were God, and the vicar of God.
    • The Pope is crowned with a triple crown (Trireguum) symbolizing the Pope as king of heaven and of earth and of the lower regions or father of kings, governor of the world and Vicar of Christ or it represents the militant, the suffering and the triumphant Church. (Holy See Press Office 03/04/2001).
    • As to papal authority, the Pope is as it were God on earth, Sole sovereign of all the faithful of Christ, chief king of kings, having a plenitude of unbroken power, entrusted by the omnipotent God to govern the earthly and heavenly kingdoms. (Lucius Ferraris, "Papa," art 2, in his Prompta Bibliotheca Canonica, Juridica, Moralis, Theologica, Ascetic a, Polemic a, Rubricates, Historic a. (Handy Library), Vol. 5 published in Petit-Montrouge (Paris) by J.P. Migne, 1858 edition, column 1823, Latin.)
    • The Pope is of so great authority and power that he can modify, explain, or interpret divine divine laws...
    • The Pope can modify divine law, since his power is not of man but of God, and he acts as vicegerent of God upon earth with most ample power of binding and loosing his sheep.
    • Whatever the Lord God himself, and the Redeemer, is said to do, that his vicar does, provided that he does nothing contrary to the faith. (4BC 831)
  • This prophecy, too, has been unhappily fulfilled in the history of the pontiffs. They have sought, or at least have permitted to be applied to them, titles which would be hyperbolical and blasphemous if applied to an angel of God. (US 128)
    • Lucius Ferraris, in his Prompta Bibliotheca which the Catholic Encyclopedia refers to as "a veritable encyclopedia of religious knowledge" and "a precious mine of information," declares, in its article on the pope, that "the pope is of so great dignity and so exalted that he is not a mere man, but as it were God, and the vicar of God....
    • The pope is of such lofty and supreme dignity that, properly speaking, he has not been established in any rank of dignity, but rather has been placed upon the very summit of ranks of dignities....
    • The pope is called most holy because he is rightfully presumed to be such...
    • The pope alone is deservedly called by the name 'most holy,' because he alone is the vicar of Christ, who is the fountain and source and fullness of all holiness....
    • 'He is likewise the divine monarch and supreme emperor, and king of kings....
    • Hence the pope is crowned with a triple crown, as king of heaven and of earth and of the lower regions...
    • Moreover the superiority and the power of the Roman Pontiff by means pertain only to heavenly things, to earthly things, and to things under the earth, but are even over angels, than whom he is greater....
    • So that if it were possible that the angels might err in the faith, or might think contrary to the faith, they could be judged and excommunicated by the pope....
    • For he is of so great dignity and power that he forms one and the same tribunal with Christ....
    • The pope is as it were God on earth, sole sovereign of the faithful of Christ, chief king of kings, having plenitude of power, to whom has been intrusted by the omnipotent God direction not only of the earthly but also of the heavenly kingdom....
    • The pope is of so great authority and power that he can modify, explain, or interpret even divine laws. (Translated from Lucius Ferraris, Prompta Bibliotheca, art. "Papa," II, Vol. VI, pp. 26-29) (US 128-129)
    • Christopher Marcellus, at the fourth session of the fifth Lateran Council in an oration to the Pope, exclaimed: "Thou art the shepherd, thou art the physician, thou art the director, thou art the husbandman; finally, thou art another god on earth." (P. Harduin, Acta Conciliorum, Vol. 18, p. 1651) (US 129)
    • Adam Clarke quoting St. Jerome: To none can this apply so well or so fully as to the popes of Rome.
      • They have assumed infallibility, which belongs only to God.
      • They profess to forgive sins, which belongs only to God.
      • They profess to open and shut heave, which belongs only to God.
      • They profess to be higher than all the kings of the earth, which belongs only to God.
      • And they go beyond God in pretending to loose whole nations from their oath of allegiance to their kings, when such kings do not please them.
      • And the go against God when they give indulgences for sin. This is the worst of all blasphemies. (Adam Clarke, Commentary on the Old Testament, Vol. 596, note on Daniel 7:25) (US 129-130)

"...and shall wear out the saints..."

  • Or, "wear away." The event is earlier described in the words, "the same horn made war with the saints, and prevailed against them" (Daniel 7:21). The phase depicts continuous and relentless persecution. The papacy acknowledges that it has persecuted, and defends such acts as a legitimate exercise of power presumably granted her by Christ. The following is from The Catholic Encyclopedia:
    • "In the Bull 'Ad Exstirpanda" (1252) Innocent IV says: "When those adjudged guilty of heresy have been given up to the civil power by the bishop or his representative, or the Inquisition, the podesta or chief magistrate of the city shall take them at once, and shall, within five days at the most, execute the laws made against them.,'.... Nor could any doubt remain as to what civil regulations were meant, for the passages which ordered the burning of impenitent heretics were inserted in the papal decretals from the imperial constitutions 'Commissis nobis' and 'Inconsutibilem tunicam.' The aforesaid Bull 'Ad Exstirpanda' remained thenceforth a fundamental document of the Inquisition, renewed or re-enforced by several popes, Alexander IV (1254-1261), Clement IV (1265-1268), Nicholas IV (1288-1292), Boniface VIII (1294-1303), and others. The civil authorities, therefore, were enjoined by the popes, under pain of excommunication to execute the legal sentences that condemned impenitent heretics to the stake" (Joseph Blotzer, art. "Inquisition," Vol. VIII, p. 34) (4BC 831)
  • It requires but little historical investigation to prove that Rome, both in the times of antiquity and during the Dark Ages, carried forward a work of destruction against the church of God. Abundant evidences can be given showing that prior to and following the great work of the Reformation, wars, crusades, massacres, inquisitions, and persecutions of all kinds were the methods adopted to compel all to submit to the Roman yoke. (US 130)
  • The story of medieval persecutions is a frightful one, and we dread to dwell upon its details. Yet for a proper understanding of this passage it is necessary that we recall some of the happenings of those unhappy times. Albert Barnes, in his comment on this passage remarks:
    • "Can anyone doubt that this is true of the papacy? The Inquisition, the 'persecutions of the Waldenses;' the ravages of the Duke of Alva; the fires of Smithfield; the tortures at Goa -- indeed, the whole history of the papacy may be appealed to in proof that this is applicable to that power. If anything could have 'worn out the saints of the Most High' -- could have cut them off from the earth so that evangelical religion would have become extinct, it would have been the persecutions of the papal power. In the year 1208, a crusade was proclaimed by Pope Innocent III against the Waldenses and Albigenses, in which a million of men perished. From the beginning of the Jesuits, in the year 1540, to 1580, nine hundred thousand were destroyed. One hundred and fifty thousand perished by the Inquisition in thirty years. In the Low Country fifty thousand persons were hanged, beheaded, burned, and buried alive, for the crime of heresy, within the space of thirty-eight years from the edict of Charles V against the Protestants, to the peace of Chateau Cambreses in 1559. Eighteen thousand suffered by the hand of the executioner in the space of five years and a half during the administration of the Duke of Alva. Indeed, the slightest acquaintance with the history of the papacy will convince any one that what is here said in 'making war with the saints' (Daniel 7:21), and 'wearing out the saints of the Most High' (Daniel 7:25), is strictly applicable to that power, and will accurately describe its history." (Albert Barnes, Notes on Daniel, p.328, comment on Daniel 7:25) (US 130-131)
  • These facts are confirmed by the testimony of W.E.H. Lecky. He Declares:
    • "That the Church of Rome has shed more innocent blood than any other institution that has ever existed among mankind, will be questioned by no Protestant who had a complete knowledge of history. The memorials, indeed, of many of her persecutions are now so scanty that it is impossible to form a complete conception of the multitude of her victims, and it is quite certain that no powers of imagination can adequately realize their sufferings.... These atrocities were not perpetrated the brief paroxysms of a reign of terror, or by the hands of obscure sectaries, but were inflicted by a triumphant church, with every circumstance of solemnity and deliberation." (Will E. H. Lecky, History of the Rise and Influence of the Spirit of Rationalism in Europe, Vol. II, pp. 35, 37) (US 131)
  • It makes no difference that innumerous instances the victims were turned over to the civil authorities. It was the church that made the decision upon the question of heresy, and it then passed the offenders over to the secular court. But in those days the secular power was the tool in the hands of the church. It was under its control and did its bidding. When the church delivered its prisoners to the executioners to be destroyed, with fiendish mockery it made use of the following formula: "And we do leave and deliver thee to the secular arm, and to the power of the secular court; but at the same time do most earnestly beseech that court so to moderate its sentence as not to touch thy blood, or to put thy life in and danger." (Michael Geddes, "A View of the Court of Inquisition in Portugal," Miscellaneous Tracts, Vol.1, p. 408. See also Philip Limborch, The History of the Inquisition, Vol. II, p. 289). Then, as intended, the unfortunate victims of popish hate were immediately executed. (US 132-133)
  • The testimony of Lepicier is to the point in this connection:
    • "The civil power can only punish the crime of unbelief in the manner and to the extent that the crime is judicially made known to it by ecclesiastical persons, skilled in the doctrine of the faith. But the church taking cognizance by herself of the crime of unbelief, can by herself decree the sentence of death, yet not execute it; but she hands over the execution of it to the secular arm." (Alexius M. Lepicier, The Stability and Progress of Dogma, p. 195) (US 133)
  • The false claims of some Catholics that their church has never killed dissenters, have been flatly denied by one of their own standard writers, Cardinal Bellarmine, who was born in Tuscany in 1542, and who, after his death in 1621, came very near being placed in the calendar of saints on account of his great services in behalf of the church. This man, on one occasion, under the spur of controversy, betrayed himself into an admission of the real facts in the case. Luther having said that the church (meaning the true church) never burned heretics, Bellarmine, understanding [Luther to mean] the Roman Catholic Church made answer:
    • "This argument proves not the sentiment, but the ignorance or impudence of Luther; for as almost as infinite number were either burned or otherwise put to death, Luther either did not know it, and was therefore ignorant; or if he knew it, he is convicted of impudence and falsehood -- for that heretics were often burned by the church, may be proved by adducing a few from many examples." (John Dowling, The History of Romanism, p.547) (US 133-134)
  • Alfred Baudrillart, rector of the Catholic Institute of Paris, when referring to the attitude of the [Roman Catholic] Church toward hearsay remarks:
    • "When confronted by heresy, she does not content herself with persuasion; arguments of an intellectual and moral order appear to her insufficient, and she has recourse to force, to corporal punishment, to torture. She creates tribunals like those of the Inquisition, she calls the laws of state to her aid, if necessary she encourages a crusade, or a religious was, and all her 'horror of blood' practically culminates into urging the secular power to shed it, which proceedings is almost more odious -- for it is less frank -- than shedding it herself....
    • Especially did she act thus in the sixteenth century with regard to Protestants. Not content to reform morally, to teach by example, to convert people by eloquent and holy missionaries, she lit in Italy, in the Low Countries, and above all in Spain, the funeral piles of the Inquisition. In France under Francis I and Henri II, in England under Mary Tudor, she tortured the heretics, while both in France and Germany, during the second half of the sixteenth, and the first half of the seventeenth centuries, if she did not actually begin, at any rate she encouraged and actively aided the religious wars."(Alfred Baudrillart, The Catholic Church, the Renaissance, and Protestantism, pp. 182, 183). (US 134)
  • In a letter of Pope Martin V (A.D. 1417-1431), are the following instructions to the King of Poland:
    • "'Know that the interest of the Holy See, and those of your crown, make it a duty to exterminate the Hussites. Remember that these impious persons care proclaim principles of equality; they maintain that all Christians are brethren, and that God has not given to privileged men the right of ruling the nations; they hold that Christ came on earth to abolish slavery; they call the people to liberty, that is, to the annihilation of kings and priests! Whilst there is still time, then, turn your forces against Bohemia; burn, massacre, make deserts everywhere, for nothing could be more agreeable to God, or more useful to the cause of kings, than the extermination of the Hussites.'" (L.M. de Cormenin, The Public and Private History of the Popes of Rome, Vol. II, pp. 116-117.) (US 134-135)
  • All this was in harmony with the teaching of the church. Heresy was not to be tolerated, but to be destroyed.... Pagan Rome persecuted the Christian church relentlessly. It is estimated that three million Christians perished in the first three centuries of the Christian Era. Yet it is said that the primitive Christians prayed for the continuance of Imperial Rome, for they knew that when this form of government should cease, another far worse persecuting power would arise, which would literally "wear out the saints of the Most Holy," as this prophecy declares. Pagan Rome could slay the infants, but spare the mothers; but papal Rome slew both the mothers and infants. No age, no sex, no condition in life, was exempt from her relentless rage. (US 135)

"...and think..."

  • "to mean to," "to intend," "to strive," "to endeavor." A deliberate attempt is indicated (GC 446). (4BC 831)

"...to change times..."

  • Daniel ascribes to God the prerogative to change times. It is God who has the destiny of nations under His control. It is He who "removeth kings, and setteth up kings" (Daniel 2:21). "Above, and through all the play and counter-play of human interests and power and passions, the agencies of the all-merciful One, [are] silently, patiently working out the counsels of His own will" (Ed 173). It is God who determines also the "...time..." that the saints shall possess the kingdom (Daniel 7:22). For the little horn to endeavor to change times would indicate a deliberate attempt to exercise the prerogative of God in shaping the course of human history. (4BC 831)

"...and laws..."

  • Here it is evident that divine law is referred to, inasmuch as human law is changed at will by those in authority, and such changes would hardly become the subject of prophecy. Inquiring as to whether the papacy has endeavored to change divine law, we find the answer in the great apostasy of the early Christina centuries that introduced numerous doctrines and practices contrary to the will of God as revealed in the Holy Scriptures. The most audacious change was in the matter of the weekly day of worship. The apostate church freely admits it is responsible for the introduction of Sunday worship, claiming that it has the right to make such changes (GC 446).
    • An authoritative catechism for priests says: "But the Church of God [that is, the apostate church] has in her wisdom ordained that the celebration of the Sabbath day should be transferred to 'the Lord's day'" (Catechism of the Council of Trent, Donovan translation, 1829 ed., p. 358). This catechism was written by order of this great council, published under the auspices of Pope Pius V.
  • Throughout NT times Christians observed the seventh day of the week as the Sabbath (Acts 17:2). The transition from Sabbath to Sunday was a gradual process that began sometime before A.C. 150 and continued for some three centuries. The first historical references to the observance of Sunday by professed Christians occur in the Epistle of Barnabas (ch. 15) an in Justin Martyr's First Apology (ch. 67), both dating from about A.D. 150. Both denounce Sabbath observance and urge that of Sunday. The first authentic references to Sunday as the "Lord's day" come from the apocryphal Gospel According to Peter and from Clement of Alexandria (Miscellanies, v. 14), toward the close of the 2nd century. (4BC 832)
  • Prior to the Jewish revolt under Bar Cocheba, A.D. 132-135, the Roman Empire recognized Judaism as a legal religion and Christianity as a Jewish sect. But as a result of this revolt Jews and Judaism were discredited. To avoid the persecution that followed, Christians henceforth sought by every means possible to make it clear that they were not Jews. Repeated references by Christian writers of the next three centuries to be observance of the Sabbath as "Judaizing," together with the fact that no historical references to the Christian observance of Sunday as a sacred day occur prior to the Jewish revolt, point to the period A.D. 135-150 as the time when Christians began to attach Sabbath sacredness to the first day of the week.... The observance of Sunday did not, however, immediately replace that of the Sabbath, but accompanied and supplemented it. For several centuries Christians observed both days. Early in the 3d century, for instance, Tertullian observed that Christ did not rescind the Sabbath. A little later the apocryphal Apostolic Constitutions (ii. 36) admonished Christians to "keep the Sabbath and the Lord's day festival." ....By the early 4th century Sunday had achieved definite official preference over the Sabbath. In his Commentary on Psalm 92 Eusebius, foremost church historian of the period, wrote, "All things whatsoever it was duty to do on the Sabbath, these we have transferred to the Lor's day, as more appropriately belonging to it, because it has a precedence and is the first in rank, and more honorable than the Jewish Sabbath." (4BC 832)
  • The first official action of the Catholic Church expressed preference for Sunday was taken at the Council of Laodicea, in the 4th century. Canon 49 of this council stipulates that "Christians shall not Judaize and be idle on Saturday [Sabbath], but shall work on that day; but the Lord's day they shall especially honor, and , as being Christians, shall, if possible, do no work on that day. If however, they are found Judaizing, they shall be shut out from Christ." This council made provision for Sabbath worship, but designated the day as a work day. It is worthy to note that this, the first ecclesiastical law enjoining the observance of Sunday, specifies Judaizing as the reason for avoiding the observance of the Sabbath. Furthermore, the stern injunction against Sabbath observance is evidence that many were still "Judaizing" on the day. Indeed, the writers of the 4th and 5th centuries repeatedly warn their fellow Christians against this practice. About the year 400, for instance, Chrysostom observes that many were still keeping the Sabbath in the Jewish manner, and thus Judaizing.... Contemporary records also reveal the fact that churches in Alexandria and Rome were chiefly responsible for promoting Sunday observance. About A.D. 440 the church historian Socrates wrote that "all though almost all churches throughout the world celebrate the sacred mysteries on the Sabbath every week, yet Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this" (Ecclesiastical History v. 22). About the same time Sozomen wrote that "the people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week, which custom is never observed at Rome or at Alexandria." (4BC 833)
  • Three facts are thus clear:
    • 1) The concept of Sunday sacredness among Christians originated, primarily, in their effort to avoid practices that would tend to identify them with Jews, and thus lead to persecution.
    • 2) The church at Rome early developed a preference for Sunday; and the increasing importance attached to Sunday in the early church, at the expense of the Sabbath, closely parallels Rome's gradual rise to power.
    • 3) Finally, Roman influence prevailed to make the observance of Sunday a matter of church law, as it did with many other practices such as the worship of Mary, the veneration of saints and angels, the use of images, and prayers for the dead. Sunday sacredness rests upon the same basis as these other nonscriptural practices introduced into the church by the bishop of Rome. (4BC 833)
  • What laws and whose [law]? Not the laws of other earthly governments; for it was nothing marvelous or strange for one power to change the laws of another, whenever it could bring such power under its dominion. Not human laws of any kind; for the little horn had power to change these so far as its jurisdiction extended; but the times and laws in question were such as this power should only think to change, but not be able to change. They are the laws of the same Being to whom the saints belong who are worn out by this power, namely, the laws of the Most High. And has the papacy attempted this? -- Yes, even this. (US 135)
    • [The Roman Catholic Church] has added the second commandment of the [Ten Commandments] to the first, making them one, and divided the tenth [commandment] into two, making the ninth forbid the coveting of a neighbor's wife, and the tenth that of a neighbor's property -- thus making up the full number of ten [commandments]. While the full wording of the second commandment is retained in the Roman Catholic Bible and it the Roman Catechism authorized by the Council of Trent, painstaking explanation is made that in the case of images and likenesses of any kind except of God Himself, their making and use are not forbidden by the commandment when employed only to venerate the virtues of the saints and not to worship them as gods, which latter is expressly forbidden in the commandment. The same principle is applied also to ashes, bones, and other relics of saints, and to representations of angels. (US 137-138)
    • As the fourth commandment, numbered as the third in their arrangement, the catechism of highest authority in the Roman Catholic Church retains the commandment [entirely], and urges punctilious observance of the Sabbath in the personal life and in public worship as a sacred privilege and duty. Nevertheless the position is taken that the particular day on which the Sabbath is to be observed, was connected with the ceremonial ordinances of the Jews, and was with them don away in Christ. Reasons are then given why the Sabbath should be observed on the first day of the week commonly called Sunday.... In support of the foregoing brief statement on the changing of "times and laws" by the papacy, we draw evidence from the catechism of the highest authority in the Roman Catholic Church, cited hereafter. According to the The Catholic Encyclopedia, "the authority of this catechism is higher than that of any other, but is, of course, not on a level with that of the canons and decrees of a council." (Catholic Encyclopedia, "Doctrines, Christian," Vol. V, p. 79) (US 138)
  • Before making quotations, it should be first stated that in the polity of the Roman Catholic Church, the canons and decrees of an ecumenical church council are both official and supreme. Outstanding among such ecumenical church councils is the Council of Trent, held at Trent, Italy, from 1545 to 1563 A.D. Since that council, called to counteract the spreading influence of the Protestant Reformation, dealt so widely with the doctrines and usages of the church, it officially decreed the following: "The holy synod commands all bishops... [to explain the sacraments] according to the form to be prescribed by the holy synod for all the sacraments in a catechism, which bishops will take care to have faithfully translated into the vulgar tongue, and expounded to the people by the parish priests." (J. Donovan, quoting from "Council of Trent, Sess, c. vii, on Reformation," Catechism of the Council of Trent, p. 4) (US 139)
    • In pursuance of this command, a catechism was composed in Latin for the Roman Catholic Church by St. Charles Borromeo and other theologians, in 1566, and published in Rome by the Vatican Congregation for Propagation of the Faith, under the title Catechismus Romanus ex decreto Sacrosancti Concilii Tridentini, jussu S. Pill V Pontificis Maximi editus, in other words, Roman Catechism according to the decree of the Sacred Council of Trent, published by order of St. Pius V, Pontifex Maximus." This book was translated into English by "Very Rev. J. Donovan, D. D.... Domestic Prelate to His Holiness Gregory XVI," etc., and published in Dublin with a preface dated June 10, 1829. The title of this book reads, catechism According to the Decree of the Council of Trent, edited by the command of our Most Illustrious Lord Pius the Fifth. From the fifth edition of this Roman Catechism published in Rome in 1796, we quote the following from Donovan's English Translation, in regard to the fourth (Catholic third) commandment: (US 139)
    • "It pleased the church of God, that the religious celebration of the Sabbath day should be transferred to 'the Lord's day' [meaning Sunday]; for as on that day light first shone on the world; so by the resurrection of our Redeemer on that day, who opened to us the gate of life eternal, our life was recalled out of darkness into light; whence also the Apostles would have it named 'the Lord's day.' We also observe in the Sacred Scriptures that this day was held sacred because on that day the creation of the world commenced, and the Holy Ghost was given to the apostles." (Catechism of the Council of Trent, p.347) (US 139-140)
  • Here is the declaration of the papacy that the Roman Catholic Church changed the time for observing the Sabbath from the seventh day according to the decalogue to the first day of the week, which it here erroneously calls "the Lord's day" (Revelation 1:10). It will be observed that the apostles are here charged with making the change from the seventh day to the first, but without any proof whatsoever from the Scriptures, because there is no such proof. All the reasons for the change given in this declaration, are purely of human and ecclesiastical invention. The foregoing testimony is sufficient to show how the papacy has thought to change times and laws. How later Roman Catholic catechisms for instruction of "the faithful" come out boldly in declaring that the church changed the day, and even taunt Protestants with acceptance and observance of the change (Revelation 13).... Before leaving this matter of the change of the Sabbath, it will be enlightening to observe other reasons given by the papacy for the change than the false one that it was made by the apostles. In the same Roman Catechism reference above, is the attempt to explain how the Sabbath commandment differs from the others in the decalogue:
    • "That difference, then, appears certain, that the other precepts of the decalogue belong to the natural law, and are perpetual and unalterable, whence is it that, although the law of Moses has been abrogated [revoked], yet the Christian people observe all the commandments which are contained in the two tables, not because Moses so commanded, but because they agree with the law of nature, by the force of which men are impelled to their observance; whereas this commandment, touching the sanctification of the Sabbath, if considered as to the time appointed [for its observance], is not fixed and unalterable but ceremonial law, neither is it a principle of the natural law, for we are taught or formed by nature to give external worship to God on that rather than on any other day; but from the time the people of Israel were liberated from the bondage of Pharaoh, they observed the Sabbath day... But the time when the observance of the Sabbath was to be removed, is that same time when the other Hebrew rites and ceremonies were to be abrogated, namely at the death of Christ; for as those ceremonies are, as it were, images that shadowed forth the light and the truth (Hebrews 10:1), it was, therefore, necessary that they should be removed at the coming of the light and truth, which is Jesus Christ." (Catechism of the Council of Trent, pages 342-343). (US 140-141)
  • [One only] needs to be reminded that the ten-commandment law was written with God's finger on tables of stone, while the ceremonial laws were written by Moses in a book [and placed on the side of the ark, not in it.].... the decalogue was written before the ceremonial laws were given to Moses.... The reason... for the observance of the seventh-day Sabbath, as given in the commandment itself, is that the Creator Himself rested on the [seventh] day, and set it apart as a memorial of His work of creation.... One more quotation from the Roman Catechism is worth noticing: (US 141)
    • "The Apostles, therefore, resolved to consecrate the first day of the seven to divine worship, which they called 'the Lord's day;' for St. John, in his Apocalypse, makes mention of 'the Lord's day' (Revelation 1:10); and the Apostle orders collections to be made 'on the first day of the week' (1 Corinthians 16:2), which is, as St. Chrysostom interprets, the Lord's day; to give us to understand, that even then the Lord's day was kept holy in the church." (Catechism of the Council of Trent, pages 343-344) (US 141-142)
  • In addition to falsely charging the apostles with changing the day of the Sabbath, it is here represented that the business reckoning of one's accounts on the first day of the week is a reason for its observance as the Sabbath contrary to God's unchangeable law. This quotation also reveals the fact that the practices and interpretations of the Fathers, such as "St. Chrysostom," here mentioned, are relied on rather than the Scriptures themselves for proof that the Sabbath of God's law was changed to Sunday. (US 142)
  • One more observation is appropriate here, especially for Protestant clergy and laymen to consider. In this Roman Catechism, composed by order of Pope Pius V about the middle of the sixteenth century, is contained virtually every argument used by Protestants in our day to support the change of the Sabbath from the seventh to the first day of the week. Note:
    • They [Roman Catholic Church and Protestants] assume without proof that the seventh-day Sabbath was part of the ceremonial law (though embodied in the very heart of the moral law written by the finger of God), and therefore done away in Christ.
    • They boldly claim that the apostles ordained that the first day of the week be observed in place of the seventh, citing John's use of the term "Lord's day" in Revelation 1:10, despite the fact that the only day God ever set apart as holy and claimed as His own by resting on it Himself was the seventh-day of the fourth commandment. (US 142)
    • They claim that the Sabbath law of rest "agrees with the law of nature" requiring cessation of labor and a period for meditation and worship, but assert that the time of its observances "susceptible of change," since, according to their argument, it does not "belong to the moral but ceremonial law," and was therefore changed by the apostles, by the Fathers, and by the church to the first day of the week. (US 142-143)
    • The arguments they use for such change are that light first shone on the world on the first day of the week, the resurrection of Christ took place on that day, the Holy Spirit descended on the apostles on the same day of the week, Paul admonished Christians to reckon their business accounts and lay aside a portion for the Lord on the first day of the week -- all of human invention and without Scriptural authority as reasons for such a change. The only reasons given by the Creator and Lord of the Sabbath, are that He created the world in six days, rested on the seventh, and set apart that day for holy use on the same permanent and unalterable basis as He created all other things on the other days of creation week. (US 143)
    • Protestants may not be aware that in defense of the Sunday sabbath they are using the Roman Catholic arguments contained in the Catechism of the Council of Trent published in the sixteenth century.... Protestantism [needs] to break away fully from the papacy, and hold to the Bible and the Bible only in their belief and practice. (US 143)

"...the saints... shall be given into his hand..."

  • The saints given into his had means that the papal power would rule over them for a period of 1,260 years which was fulfilled in history during the time of Papal Supremacy from A.D. 538 to A.D. 1798. During this time the Church used civil power to carry out its demands and the believers suffered great persecution.
    • In Revelation 13, we find that the beast has the same identifying marks as the Little Horn of Daniel 7. This means that the Catholic Church will gain power again in the last days and will use the state to enforce its laws. The Scripture says that the beast will "...speak, and cause" (Revelation 13:15) mean to legislate and enforce.
    • The Ten Commandments are God's Law and great principles that give guidance to the way we live. The first four define our relationship to God and the last six our duty to our fellow man.
    • The first three commandments do not require an outward demonstration of our commitment to God. In our relationship with God it is the fourth commandment that requires us to set aside the seventh day as holy and to refrain from work. In other words, it affects our lifestyle. It would be very hard to legislate how one thinks and believes (the first three commandments). since the keeping of Sunday rest on Papal authority and not on Scripture (God's authority), and is something that can be enforced, it will be upon this point that the beast power will demand allegiance. It is the fourth commandment of God's Law that the Catholic church has changed and by continuing to champion this cause she will use civil power to enforce Sunday observance in the last days. (KC 89-90)

"...until a time and times and the dividing of time."

  • TIME PROPHECY: Prophetic time periods appear frequently in Daniel -- such as the seventy weeks (Daniel 9:24), a time, times, and an half (Daniel 7:25; 12:7; Revelation 12:14), the 1290 days (Daniel 12:11) and 1335 days (Daniel 12:12), and the 2300 days (Daniel 8:14) -- and there are paralleling time periods in the Revelation -- the five months, forty and two months (Revelation 11:2; 13:5), a thousand two hundred and threescore days (Revelation 11:3; 12:6), three days and an half (Revelation 11:9; Revelation 11:11) -- These are connected, of course, with definite events and activities, and their beginnings or endings are often marked by significant occurrences. These predicted time periods will be referred to as time prophecies, though they are tied inseparably into, and form a part of, the sequence of events depicted in the grand OUTLINE PROPHECIES. They are the inspired measuring lines of prophecy. They constitute the inspired timetable of the centuries. (Froom 32)
  • A comparison with parallel prophecies calling attention to this same time period, but by other designations, enables us to calculate the length of time involved. In Revelation 12:14 the period denominated "a time, and times, and half of time." The same period is referred to earlier in the chapter by the designation "a thousand two hundred and threescore days" is equated with "forty and two months." Thus it is clear that a period of three and a half times equals 42 months, which in turn equals 1260 days, and that a "time" represents 12 months, or 360 days. This period may be denominated a prophetic year. However, a prophetic year of 360 days, or 12 30-day months, must not be confused either with a Jewish calendar year, which was a lunar year of variable length (with both 29-day and 30-day months), or with a solar calendar year of 365 days. A prophetic year means 360 prophetic days, but a prophetic day stands for a solar year.... This distinction may be explained thus:
    • A 360-day prophetic year is not literal, but symbolic; hence its 360 days are prophetic, not literal, days.
    • By the year-day principle, as illustrated in Numbers 14:34 and Ezekiel 4:6, a day is symbolic prophecy stands for a literal year.
    • Thus a prophetic year, or "time," represents 360 literal, natural years, and similarly a period of 1260 or 2300 or any other number of prophetic days means as many literal, actual years (that is, full solar years as marked off by the seasons, which are controlled by the sun).
    • The validity of the year-day principle has been demonstrated by the precise fulfillment of various prophecies calculated by this method, notably the 1260 days and the 70 weeks. A period of three and a half literal years falls absurdly short of fulfilling the requirements of the 1260-day prophecies in regard to the papacy. But when, by the year-day principle, the period is extended to 1260 years, the prophecy meets a unique fulfillment. (4BC 833-834)
  • In July, 1790, thirty Roman Catholic bishops appeared before the leaders of the revolutionary government of France to protest legislation designed to free the French clergy from the jurisdiction of the pope and to make them directly responsible to the government. Were the leaders of the Revolution, they inquired, going to leave all religions free "except that which was once supreme, which was maintained by the piety of our fathers and by all the laws of the State, and has been for twelve hundred years the national religion?" (A. Aulard, Christianity and the French Revolution, p.70) (4BC 834)
  • The prophetic period of the little horn began in A.D. 538, when the Ostrogoths abandoned the siege of Rome, and the bishop of Rome, released from Arian control, was free to exercise the prerogatives of Justinian's decree of A.D. 533, and thenceforth to increase the authority of the "Holy See" (Daniel 7:8). Exactly 1260 years later in 1798, the spectacular victories of the armies of Napoleon in Italy placed the pope at the mercy of the French revolutionary government, which now advised him that the Roman religion would always be the irreconcilable enemy of the Republic, and added that "there is one thing even more essential to the attainment of the end desired, and that is to destroy, if possible, the centre of unity of the Roman Church; and it is for you, who unite in your person the most distinguished qualities of the general and of the enlightened politician, to realize this aim if you consider it practicable" (Ibid., p. 158). In response to these instructions and at the command of Napoleon, Berthier, with a French army, entered Rome, proclaimed the political rule of the papacy at an end and took the pope prisoner, carrying him off to France, where he died in exile.... The overthrow of the papacy in A.D. 1798 marks the climax of a long series of events connected with its progressive decline, and also the conclusion of the prophetic period of 1260 years. (4BC 834)
  • This was a long-lived kingdom. "They [the saints, the times, and the law] shall be given into his hand until a time and times and the dividing of time." (Daniel 11:13; Daniel 12:7; Revelation 12:6; Revelation 13:5, Numbers 14:34). This time -- three and one-half years, or forty-two months, or twelve hundred and sixty days, as it is variously designed -- began in A.D. 538, when three horns were plucked up to make way for the establishment of this one power, the little horn. It continued until 1798, when its dominion was taken away. Its power, however, is not yet destroyed. (SNH 112)
  • The pronoun "they" in the sentence containing this phrase embraces the saints, the times, and the laws just mentioned. How long a time were they to be given into the hands of this power? A time, as we have seen from Daniel 4:23, is one year; two times, the least that could be denoted by the plural, two years, and the dividing of time, or half a time, half a year... We thus have three years and a half for the continuance of this power. (US 143)
  • We must now consider that we are in the midst of symbolic prophecy; hence in this measurement the time is not literal, but symbolic. The inquiry then arises, 'How long a period is denoted by the three years and a half of prophetic time?' The principle given us in the Bible is, that when a day is used in symbolic prophecy, it stands for a year. (Ezekiel 4:6; Numbers 14:34). (US 144)
  • The Bible year, which must be used as the basis of reckoning, contained three hundred and sixty days (Revelation 11:3). Three years and a half contained twelve hundred and sixty days. As each day stands for a year, we have twelve hundred and sixty years for the continuation of the supremacy of this horn. Did the papacy possess dominion that length of time? The answer again is, Yes. The edict of the emperor Justinian, dated A.D. 533, made the bishop of Rome the head of all the churches. But this edict could not be into effect until the Arian Ostrogoths, the last of the three horns that were plucked up to make room for the papacy, were driven from Rome; and this was not accomplished... until A.D. 538. The edict would have been of no effect had this latter event not been accomplished; hence from this latter year we are to reckon, as this was the earliest point where the saints were in reality in the hands of this power. From this point did the papacy hold supremacy for twelve hundred and sixty years? -- Exactly. For 538 + 1260 = 1798; and in the year 1798, Berthier, with a French army, entered Rome, proclaimed a republic, took the pope prisoner, and inflicted a deadly wound upon the papacy. Though it has never since enjoyed all the privileges and immunities which it possessed before, we are seeing a gradual restoration of its former strength. (US 144-145)