The Little Horn of Daniel 7
By K. C. Russell
THE words of the prophet Daniel when he says, “I would know the truth of the fourth beast, . . . and of the ten horns, . . . and of the other which came up,” would indicate that he did not at first grasp the meaning of these symbols as clearly as he did those of the lion, the bear, and the leopard. The fourth beast was so unnatural that it attracted his attention in a very special manner; likewise the little horn with the eyes of a man and a mouth that spake great things. The prophet, however, was not long left in suspense concerning these symbols which he desired so much to understand, for the angel proceeded to make them plain. It should not be forgotten that this beast represents the Roman kingdom in both its pagan and its papal form. The first symbol, with its ten heads and ten horns, represented the pagan form of the Roman Empire, but the appearance of the little horn presents a change in the character of the kingdom. That the little horn unquestionably refers to the Papacy can easily be demonstrated from its history, which meets every specification of the prophecy. In Dan. 7:20 there are three distinct features that will aid us in determining the identity of the little horn. First, this verse says, “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.” The chronology of the little horn power is plainly shown by the prophet’s prediction that it would cause the overthrow of three other horns or powers, which was finally accomplished by its overcoming the three horns which unmistakably were the three powers known as the Heruli, the Vandals, and the Ostrogoths. (See Gibbon’s “Decline and Fall of the Roman Empire.”) It was in the year 538 A.D. that the last of these horns was finally subdued by the Papacy; and at that time the celebrated decree was issued by Justinian, the emperor of Rome, declaring the pope of Rome to be the head of all the churches and the corrector of heretics. The eyes in the horn could mean nothing less than the far-seeing nature of this power in contrast with the eyes of a dumb animal. This in a most striking way represents the character of the Papacy, with her keen, designing policy in the promoting of her interests. The mouth in the horn clearly forecasts that through her decrees7and laws she would speak, for in no other way can earthly powers talk. In Dan. 7:21, the prophet further describes the little horn as follows: “I beheld, and the same horn made war with the saints, and prevailed against them.” The persecution that was waged against God’s saints was that which arrested the attention of the prophet as he considered this feature. The words of the inspired prophet that describe in the most graphic manner the little horn power are recorded in the twenty-fifth verse of the seventh chapter of Daniel, as follows: “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.” The question of great importance that should be considered in this study is whether the Papacy meets in every detail the specification of this remarkable prediction. The first point of identity is that he shall speak great words against the Most High. Has the Papacy done this? The following are a few of the many titles that are assumed by this power. Let us consider some of them, and ask the question as to whether they are “against the Most High.” The pope of Rome assumes the titles, “vicegerent of Christ,” “our Lord God, the pope,” “God upon earth,” “king of the world,” “king of kings and lord of lords.” The prophet continues, “and shall wear out the saints of the Most High.” It would appear that the only interpretation that could be given to such language is that this power is of a persecuting character. It is estimated that from fifty to seventy-five millions of persons have been put to death by the Papacy, in every conceivable manner that evil men could invent. The history of those times plainly describes how in multitudes of cases the saints of God were literally worn out by the slow process of the most horrible tortures that could be inflicted upon human beings. It will be interesting at this point to quote, not from a Protestant authority, concerning the persecution of God’s people, but from the Roman Catholic historian Fleury, in the work entitled “Scenes from Christian History,” pages 177-179: “At Castres, they had brought before the count two heretics, of whom one was one of those whom they called a perfected, the other his disciple. The count, after having taken counsel, condemned both of them to the flames, altho the disciple declared that he wished to be converted, and abjured, indeed, his heresy. ‘For,’ said the count, ‘if he speaks in good faith, this fire will answer for an expiation of his sins; if he lies, he will suffer the penalty of his imposture.’ Then they bound them both strongly to a stake and asked the novice in what faith he chose to die. ‘I renounce heresy,’ said he. ‘I wish to die in the faith of the holy Roman Church, and I pray God that this fire may serve me instead of purgatory.’ They then lighted a great fire around the stake, which in a moment consumed the ‘perfected’ one, and burned the hands of the novice, so that he came out of the flame safe and sound, having only the ends of his fingers a little burned. This was regarded as a miracle.”
“Many bishops came with the crusaders against the Albigenses. The bishop of Paris joined them, during the siege of Lavaur, which was taken by assault on the day of the finding of the holy cross [1], May 3, 1211. There were captured Aimari, but the gallows fell, having been carelessly planted in haste; and the count, seeing the execution thus delayed, ordered that the rest should be killed. The pilgrims obeyed him with great eagerness. They even burned three hundred heretics, and by order of the count they threw into the well the lady of Lavaur, the sister of Aimari, a very obstinate heretic, and buried her in a heap of stones. The crusaders then took a castle named Casser, where the bishops who were with them entered, and began to exhort the heretics; but not having been able to convert one, they left the castle, and the pilgrims, taking the heretics, about sixty in number, burned them with great joy.”
Certainly no one can claim that such a quotation as this from a Roman Catholic historian is a prejudiced one. Thus we might continue to show from authoritative sources the dark history of the power indicated in this prophecy as that of the little horn. Thinks to Change the Times and the Laws
Again the prophet says, “He shall . . . think to change times and laws.” This expression can not possibly refer to the times or laws of earthly kingdoms, for the Roman Empire has not only thought to change the times and laws of earthly governments, but has actually done so. Papal Rome is the only empire that has ever thought to change the law of God. Note the expression “think to change” God’s law. The Roman Catholic version puts it in this way: “Shall think himself able to change times and laws.” All must know, who have read carefully the “Doctrinal Catechism” of the Roman Catholic Church, where they quote the law of God—the Decalogue—that the second commandment, which forbids image-worship, has been eliminated, and the tenth has been divided into two, in order to preserve the8full number of the commandments, which is ten. The reason for the expunging of the second commandment, forbidding image-worship, by the Papacy, is very evident, for it is that sort of homage which constitutes a large per cent of their worship. The prophet continues thus: “And they [saints, times, and laws] shall be given into his hand until a time and times and the dividing of time.” A correct understanding of this feature of the prophecy is a confirmation of the interpretation already given. It should not be forgotten, in our study of this wonderful and sublime prophetic outline, that we are still dealing with one that is symbolic in character. The term “time,” when employed in a prophetic sense, signifies a year. This will be seen by referring to the language of Dan. 4:23-25, which narrates the terrible experience through which Nebuchadnezzar passed because of his pride in not recognizing God as the sovereign ruler of nations. It was said of him that he would be bereft of his reason, and would be driven from man, to dwell with the beasts of the field, until “seven times” should “pass over him.” Josephus, in referring to the experience of Nebuchadnezzar, states that the period he was insane was seven years. This interpretation is again seen to be correct by referring to the marginal reading of Dan. 11:13, which teaches that “time” in prophecy represents a year. A day also is employed in prophecy to represent a year. See Num. 14:34 and Eze. 4:6. A Jewish year consisted of 360 days. Since that was what constituted the length of the year at the time the prophet wrote, it would reasonably be used in the interpretation of this prophecy. As will be clearly seen, in the application of the foregoing method of interpretation of prophetic time, in one time, or year, there would be 360 days, or years; and in “times,” the least plural number would be two years, or twice 360, which would equal 720 years; and a half a time would be one half of one year, or of 360 days, or years, which would be 180 days, or years; and the total number would be as follows: 1 time, 360 years, plus 2 times, 720 years, plus ½ of a time, or 180 years, equals 1,260 years. This will be found to be precisely the period that the papal power bore sway, beginning, as we have already seen, in the year 538 A.D., when the last of the Arian powers were subdued, and continuing until the year 1798 A.D., at which time General Berthier, with a French army, entered Rome and declared it a republic, took the pope prisoner, and for two years the Roman Catholic Church was without a visible head. We would not have the reader conclude that because the temporary power of the Papacy had been taken away, her influence and power were brought to an end; for notwithstanding the fact that she was relieved of her temporary power in 1798 A.D., she is nevertheless wielding a mighty influence in the world to-day. This will be seen as we observe her influence in the political and religious world. Look at her institutions, which are to be found in every city and town in the land. Municipal, state, and national officials are compelled to reckon with her in their affairs. Consider her influence upon professed Protestantism. Many people are coming to believe that she has changed, and is becoming Protestantized; but not so. Instead, Protestantism is becoming Catholicized. Note her influence as seen in her success in eliminating from the test-books that are used in our public school system, and from other histories, every unfavorable reference to her past history. Observe her influence on the public press of the country. Time and space will not permit to mention even briefly the multitudinous ways in which she is gaining influence and prestige in every department of society. In the face of these stupendous facts, who can fail to discern the remarkable fulfilment of this divine prophecy!