Bible Verse Explanations and Resources


Revelation 13:15

Adam Clarke
Bible Commentary

And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed - I would just observe that the Brahmins, by repeating incantations, profess to give eyes and a soul to an image recently made, before it is worshipped; afterwards, being supposed to be the residence of the god or goddess it represents, it has a legal right to worship. On this verse the learned bishop observes: "The influence of the two-horned beast, or corrupted clergy, is farther seen in persuading and inducing mankind to make an image to the beast which had the wound by a sword, and did live. This image and representative of the beast is the pope. He is properly the idol of the Church. He represents in himself the whole power of the beast, and is the head of all authority, temporal as well as spiritual. He is nothing more than a private person, without power and without authority, till the two-horned beast or corrupted clergy, by choosing him pope, give life unto him, and enable him to speak and utter his decrees, and to persecute even to death as many as refuse to submit to him and to worship him. As soon as he is chosen pope he is clothed with the pontifical robes, and crowned and placed upon the altar, and the cardinals come and kiss his feet, which ceremony is called adoration. They first elect and then they worship him, as in the medals of Martin V., where two are represented crowning the pope, and two kneeling before him, with this inscription, Quem creant adorant; 'Whom they create they adore.' He is The Principle of Unity to the Ten Kingdoms of the Beast, and causeth, as far as he is able, all who will not acknowledge his supremacy to be put to death." The great ascendency which the popes have obtained over the kings of the Latin world by means of the Romish hierarchy is sufficiently marked in the history of Europe. As long as the great body of the people were devoted to the Roman Catholic idolatry, it was in vain for the kings of the different Roman Catholic countries to oppose the increasing usurpations of the popes. They ascended, in spite of all opposition, to the highest pinnacle of human greatness; for even the authority of the emperors themselves was established or annulled at their pleasure. The high sounding tone of the popes commenced in Gregory VII., a.d. 1073, commonly known by the name of Hildebrand, who aimed at nothing less than universal empire. He published an anathema against all who received the investiture of a bishopric or abbacy from the hands of a layman, as also against those by whom the investiture should be performed. This measure being opposed by Henry IV., emperor of Germany, the pope deposed him from all power and dignity, regal or imperial. See Corps Diplomatique, tom. i. p. 53. Great numbers of German princes siding with the pope, the emperor found himself under the necessity of going, (in January, 1077), to the bishop of Rome to implore his forgiveness, which was not granted him till he had fasted three days, standing from morning to evening barefooted, and exposed to the inclemency of the weather! In the following century the power of the pope was still farther increased; for on the 23d of September, 1122, the Emperor Henry V. gave up all right of conferring the regalia by the ceremony of the ring and crosier, so that the chapters and communities should be at liberty to fill up their own vacancies. In this century the election of the Roman pontiffs was confined by Alexander III. to the college of cardinals. In the thirteenth century the popes (Dr. Mosheim observes) "inculcated that pernicious maxim, that the bishop of Rome is the supreme lord of the universe, and that neither princes nor bishops, civil governors nor ecclesiastical rulers, have any lawful power in Church or state but what they derive from him. To establish their authority both in civil and ecclesiastical matters upon the firmest foundation, they assumed to themselves the power of disposing of the various offices of the Church, whether of a higher or more subordinate nature, and of creating bishops, abbots, and canons, according to their fancy. The first of the pontiffs who usurped such an extravagant extent of authority was Innocent III., (a.d. 1198-1216), whose example was followed by Honorius III., (a.d. 1216), Gregory IX., (a.d. 1227), and several of their successors." Thus the plenitude of the papal power (as it is termed) was not confined to what was spiritual; the Romish bishops "dethroned monarchs, disposed of crowns, absolved subjects from the obedience due to their sovereigns, and laid kingdoms under interdicts. There was not a state in Europe which had not been disquieted by their ambition. There was not a throne which they had not shaken, nor a prince who did not tremble at their presence." The point of time in which the Romish bishops attained their highest elevation of authority was about the commencement of the fourteenth century. Boniface VIII., who was pope at this time, outstripped all his predecessors in the high sounding tone of his public decrees. According to his famous bull Unam Sanctam, published Nov. 16, 1302, "the secular power is but a simple emanation from the ecclesiastical; and the double power of the pope, founded upon Holy Scripture, is even an article of faith. God," said he, "has confided to Saint Peter, and to his successors, two swords, the one spiritual, the other temporal. The first ought to be exercised by the Church itself; and the other, by secular powers for the service of the Church, and according to the will of the pope. The latter, that is to say, the temporal sword, is in subjection to the former, and the temporal authority depends indispensably on the spiritual power which judges it, white God alone can judge the spiritual power. Finally," he adds, "it is necessary to salvation for every human creature to be in subjection to the Roman pontiff." The false prophet Said "to them that dwell upon the earth, that they should make an image to the beast that had the wound by a sword, and did live;" that is, the Romish priesthood Preached Up the pope's supremacy over temporal princes; and, through their astonishing influence on the minds of the people, the bishop of Rome at last became the supreme sovereign of the secular Latin empire, and thus was at the head of all authority, temporal and spiritual.

The papists have in their various superstitions professed to worship God. But they are said, in the unerring words of prophecy, to worship the dragon, beast, and image of the beast, and to blaspheme God; for they received as holy those commandments of men that stand in direct opposition to the sacred Scriptures, and which have been imposed on them by the Romish bishops, aided by the secular powers. "God is a Spirit, and they who worship him must worship him in Spirit and in Truth."

Albert Barnes
Notes on the Whole Bible

And he had power to give life unto the image of the beast - That is, that image of the beast would be naturally powerless, or would have no life in itself. The second beast, however, had power to impart life to it, so that it would be invested with authority, and would exercise that authority in the manner specified. If this refers, as is supposed, to the Roman civil power - the power of the empire restored - it would find a fulfillment in some act of the papacy by which the empire that resembled in the extent of its jurisdiction, and in its general character, the former Roman empire, received some vivifying impulse, or was invested with new power. That is, it would have power conferred on it through the papacy which it would not have in itself, and which would confirm its jurisdiction. How far events actually occurred corresponding with this, will be considered in the notes at the close of this verse.

That the image of the beast should both speak - Should give signs of life; should issue authoritative commands. The speaking here referred to pertains to what is immediately specified, in issuing a command that they who “would not worship the image of the beast should be killed.”

And cause that as many as would not worship the image of the beast - Would not honor it, or acknowledge its authority. The “worship” here referred to is civil, not religious homage. See the notes on Revelation 13:4. The meaning is, that what is here called the “image of the beast” had power given it, by its connection with the second “beast,” to set up its jurisdiction over people, and to secure their allegiance on pain of death. The power by which this was done was derived from the second beast; the obedience and homage demanded was of the most entire and submissive character; the nature of the government was in a high degree arbitrary; and the penalty enforced for refusing this homage was death. The facts that we are to look for in the fulfillment of this are:

(1)that the Roman imperial power was about to expire - as if wounded to death by the sword;

(2)that this was revived in the form of what is here called the “image of the beast” - that is, in a form closely resembling the former power;

(3)that this was done by the agency of the papal power, represented by the second beast;

(4)that the effect of this was to set up over people a wide-extended secular jurisdiction, of a most arbitrary and absolute kind, where the penalty of disobedience to its laws was death, and where the infliction of this was, in fact, to be traced to the influence of the second beast - that is, the papal spiritual power.

The question now is, whether facts occurred that corresponded with this emblematic representation. Now, as to the leading fact, the decline of the Roman imperial power - the fatal wound inflicted on that by the “sword” - there can be no doubt. In the time of “Augustulus,” as above stated, it had become practically extinct - “wounded as it were to death,” and so wounded that it would never have been revived again had it not been for some foreign influence. It is true also, that, when the papacy arose, the necessity was felt of allying itself with some wide extended civil or secular dominion, that might be under its own control, and that would maintain its spiritual authority. It is true, also, that the empire was revived - the very “image” or copy, so far as it could be, of the former Roman power, in the time of Charlemagne, and that the power which was wielded in what was called the “empire,” was what was, in a great measure, derived from the papacy, and was designed to sustain the papacy, and was actually employed for that purpose. These are the main facts, I suppose, which are here referred to, and a few extracts from Mr. Gibbon will show with what propriety and accuracy the symbols here employed were used, on the supposition that this was the designed reference:

(a) The rise, or restoration of this imperial power in the time and the person of Charlemagne. Mr. Gibbon says (3:342), “It was after the Nicene synod, and under the reign of the pious Irene, that the popes consummated the separation of Rome and Italy (from the Eastern empire) by the translation of the empire to the less orthodox Charlemagne. They were compelled to choose between the rival nations; religion was not the sole motive of their choice; and while they dissembled the failings of their friends, they beheld with reluctance and suspicion the Catholic virtues of their foes. The difference of language and manners had perpetuated the enmity of the two capitals (Rome and Constantinople); and they were alienated from each other by the hostile opposition of seventy years. In that schism the Romans had tasted of freedom, and the popes of sovereignty; their submission would have exposed them to the revenge of a jealous tyrant, and the revolution of Italy had betrayed the impotence as well as the tyranny of the Byzantine court.”

Mr. Gibbon then proceeds to state reasons why Charlemagne was selected as the one who was to be placed at the head of the revived imperial power, and then adds (p. 343), “The title of patrician was below the merit and greatness of Charlemagne; and it was only by reviving the “Western empire” that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; “and the conquerors of the West would receive their crown from the successors of Peter. The Roman church would acquire a zealous and respectable advocate”; and under the shadow of the Carlovingian power, the bishop might exercise, with honor and safety, the government of the city.” All this seems as if it were a designed commentary on such expressions as these: “And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed,” “saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword, and did live; and he had power to give life unto the image of the beast,” etc.

(b) Its extent. It is said Revelation 13:12, “And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” Compare Revelation 13:14-15. That is, the extent of the jurisdiction of the revived power, or the restored empire, would be as great as it was before the wound was inflicted. Of the extent of the restored empire under Charlemagne, Mr. Gibbon has given a full account, iii. pp. 546-549. The passage is too long to be copied here in full, and a summary of it only can be given. He says, “The empire was not unworthy of its title; and some of the fairest kingdoms of Europe were the patrimony or conquest of a prince who reigned at the same time in France, Spain, Italy, Germany, and Hungary.

I. The Roman province of Gaul had been transformed into the name and monarchy of France, etc.

II. The Saracens had been expelled from France by the grandfather and father of Charlemagne, but they still possessed the greatest part of Spain, from the rock of Gibraltar to the Pyrenees. Amidst their civil divisions, an Arabian emir of Saragossa implored his protection in the diet of Paderborn. Charlemagne undertook the expedition, restored the emir, and, without distinction of faith, impartially crushed the resistance of the Christians, and rewarded the obedience and service of the Muslims. In his absence he instituted the Spanish March, which extended from the Pyrenees to the river Ebro: Barcelona was the residence of the French governor; he possessed the counties of Rousillon and Catalonia; and the infant kingdoms of Navarre and Aragon were subject to his jurisdiction.

III. As king of the Lombards, and patrician of Rome, he reigned over the greatest part of Italy, a tract of a thousand miles from the Alps to the borders of Calabria, etc.

IV. Charlemagne was the first who united Germany under the same scepter, etc.

V. He retaliated on the Avars, or Huns of Pannonia, the same calamities which they had inflicted on the nations: the royal residence of the Chagan was left desolate and unknown; and the treasures, the rapine of two hundred and fifty years, enriched the victorious troops, or decorated the churches of Italy and Gaul.” “If we retrace the outlines of the geographical picture,” continues Mr. Gibbon, “it will be seen that the empire of the Franks extended, between east and west, from the Ebro to the Elbe or Vistula; between the north and south, from the duchy of Beneventum to the river Eyder, the perpetual boundary of Germany and Denmark. Two-thirds of the Western empire of Rome were subject to Charlemagne, and the deficiency was amply supplied by his command of the inaccessible or invincible nations of Germany.”

(c) The dependence of this civil or revived secular power on the papacy. “His deadly wound was healed.” “And caused the earth to worship the first beast.” “Saying to them that dwell on the earth, that they should make an image to the beast.” “He had power to give life unto the image of the beast.” Thus Mr. Gibbon (3:343) says, “From the debasement of a provincial town, the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of Peter.” And again (3:344) he says, “On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of Peter; and, to gratify the vanity of Rome, he had exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, ‹Long life and victory to Charles, the most pious Augustus, crowned by God the great and pacific emperor of the Romans!‘ The head and body of Charlemagne were consecrated by the royal unction; his coronation oath represents a promise to maintain the faith and privileges of the church; and the first-fruits are paid in rich offerings to the shrine of the apostle. In his familiar conversation the emperor protested his ignorance of the intentions of Leo, which he would have disappointed by his absence on that memorable day.

But the preparations of the ceremony must have disclosed the secret; and the journey of Charlemagne reveals his knowledge and expectation; he had acknowledged that the imperial title was the object of his ambition, and a Roman senate had pronounced that it was the only adequate reward of his merit and services.” So again (3:350), Mr. Gibbon, speaking of the conquests of Otho (962 a.d.), and of his victorious march over the Alps, and his subjugation of Italy, says, “From that memorable era, two maxims of public jurisprudence were introduced by force and ratified by time:

I. That the prince who was elected in the German diet, acquired from that instant the subject kingdoms of Italy and Rome.

II. But that he might not legally assume the titles of emperor and Augustus, until he had received the crown from the hands of the Roman Pontiff.” In connection with these quotations from Mr. Gibbon, we may add, from Sigonius, the oath which the emperor took on the occasion of his coronation: “I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed apostle Peter, that I will be a protector and defender of this holy church of Rome, in all things wherein I can be useful to it, so far as divine assistance shall enable me, and so far as my knowledge and power can reach” (quoted by Prof. Bush, Hieroph. Nov. 1842, p. 141). We learn, also, from the biographers of Charlemagne that a commemorative coin was struck at Rome under his reign, bearing this inscription: “Renovatio Imperil Romani” - “Revival of the Roman Empire” (Ibid.). These quotations, whose authority will not be questioned, and whose authors will not be suspected of having had any design to illustrate these passages in the Apocalypse, will serve to confirm what is said in the notes of the decline and restoration of the Roman secular power; of its dependence on the papacy to give it life and vigor; and of the fact that it was designed to sustain the papacy, and to perpetuate the power of Rome. It needs only to be added, that down to the time of Charles the Fifth - the period of the Reformation-nothing was more remarkable in history than the readiness of this restored secular power to sustain the papacy and to carry out its designs; or than the readiness of the papacy to sustain an absolute civil despotism, and to make the world subject to it by suppressing all attempts in favor of civil liberty.

Matthew Henry
Concise Bible Commentary
Those who understand the first beast to denote a worldly power, take the second to be also a persecuting and assumed power, which acts under the disguise of religion, and of charity to the souls of men. It is a spiritual dominion, professing to be derived from Christ, and exercised at first in a gentle manner, but soon spake like the dragon. Its speech betrayed it; for it gives forth those false doctrines and cruel decrees, which show it to belong to the dragon, and not to the Lamb. It exercised all the power of the former beast. It pursues the same design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast has carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worship that beast which is the image of the pagan beast. It is made a qualification for buying and selling, as well as for places of profit and trust, that they oblige themselves to use all their interest, power, and endeavour, to forward the dominion of the beast, which is meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the image of the beast, implies being subject to those things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God, and to exercise the wisdom of men. The number is the number of a man, computed after the usual manner among men, and it is 666. What or who is intended by this, remains a mystery. To almost every religious dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who has wisdom and understanding, will see that all the enemies of God are numbered and marked out for destruction; that the term of their power will soon expire, and that all nations shall submit to our King of righteousness and peace.
Ellen G. White
The Desire of Ages, 121-2

When Christ said to the tempter, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God,” He repeated the words that, more than fourteen hundred years before, He had spoken to Israel: “The Lord thy God led thee these forty years in the wilderness.... And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.” Deuteronomy 8:2, 3. In the wilderness, when all means of sustenance failed, God sent His people manna from heaven; and a sufficient and constant supply was given. This provision was to teach them that while they trusted in God and walked in His ways He would not forsake them. The Saviour now practiced the lesson He had taught to Israel. By the word of God succor had been given to the Hebrew host, and by the same word it would be given to Jesus. He awaited God's time to bring relief. He was in the wilderness in obedience to God, and He would not obtain food by following the suggestions of Satan. In the presence of the witnessing universe, He testified that it is a less calamity to suffer whatever may befall than to depart in any manner from the will of God. DA 121.1

“Man shall not live by bread alone, but by every word of God.” Often the follower of Christ is brought where he cannot serve God and carry forward his worldly enterprises. Perhaps it appears that obedience to some plain requirement of God will cut off his means of support. Satan would make him believe that he must sacrifice his conscientious convictions. But the only thing in our world upon which we can rely is the word of God. “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” Matthew 6:33. Even in this life it is not for our good to depart from the will of our Father in heaven. When we learn the power of His word, we shall not follow the suggestions of Satan in order to obtain food or to save our lives. Our only questions will be, What is God's command? and what His promise? Knowing these, we shall obey the one, and trust the other. DA 121.2

In the last great conflict of the controversy with Satan those who are loyal to God will see every earthly support cut off. Because they refuse to break His law in obedience to earthly powers, they will be forbidden to buy or sell. It will finally be decreed that they shall be put to death. See Revelation 13:11-17. But to the obedient is given the promise, “He shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure.” Isaiah 33:16. By this promise the children of God will live. When the earth shall be wasted with famine, they shall be fed. “They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.” Psalm 37:19. To that time of distress the prophet Habakkuk looked forward, and his words express the faith of the church: “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation.” Habakkuk 3:17, 18. DA 121.3

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Ellen G. White
Evangelism, 227

This is the guile that Paul used; this is the wisdom of the serpent; the harmlessness of the dove. When we come to a community that is acquainted with our faith, this cautious course need not to be pursued, but in every case special efforts should be made to come close to hearts by personal efforts. Avoid running down the churches; do not let the people receive the idea that your work is to tear down, but to build up, and to present the truth as it is in Jesus. Dwell much upon the necessity of vital godliness.—Letter 2, 1885. Ev 227.1

Broaching the Sabbath in New Fields—The message of truth is new and startling to the people of this country [Australia]. The Bible doctrines presented are as a new revelation, and they really look upon the sentiments advanced as infidelity. In presenting the Sunday question, or the union of church and state, handle it carefully. It will not answer to present the strong positions that have been and will of necessity be presented in America. Ev 227.2

These subjects must be broached guardedly. We have not as yet obtained standing place in this country. The enemy of all righteousness has been and still is working by every device he can invent to hinder the work that ought to be done in enlightening and educating the people; his forces are increasing. Delays have been giving Satan advantage of the situation, and these delays have caused the loss of many souls. The Lord is not pleased with the retarding of the work. Every delay renders more difficult the work that must be done, because advantage is given for Satan to preoccupy the field, and prepare for determined resistance. Ev 227.3

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Ellen G. White
The Great Controversy, 439-50

In chapter 13 (verses 1-10) is described another beast, “like unto a leopard,” to which the dragon gave “his power, and his seat, and great authority.” This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: “There was given unto him a mouth speaking great things and blasphemies.... 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.” This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy. GC 439.1

“Power was given unto him to continue forty and two months.” And, says the prophet, “I saw one of his heads as it were wounded to death.” And again: “He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.” The forty and two months are the same as the “time and times and the dividing of time,” three years and a half, or 1260 days, of Daniel 7 - - the time during which the papal power was to oppress God's people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, “He that leadeth into captivity shall go into captivity.” GC 439.2

At this point another symbol is introduced. Says the prophet: “I beheld another beast coming up out of the earth; and he had two horns like a lamb.” Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when “the four winds of the heaven strove upon the great sea.” Daniel 7:2. In Revelation 17 an angel explained that waters represent “peoples, and multitudes, and nations, and tongues.” Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power. GC 439.3

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Ellen G. White
The Great Controversy, 578-9

The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment. (See Appendix.) GC 578.1

These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday. GC 578.2

The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause “the earth and them which dwell therein” to worship the papacy—there symbolized by the beast “like unto a leopard.” The beast with two horns is also to say “to them that dwell on the earth, that they should make an image to the beast;” and, furthermore, it is to command all, “both small and great, rich and poor, free and bond,” to receive the mark of the beast. Revelation 13:11-16. It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. “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.” Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, “his deadly wound was healed: and all the world wondered after the beast.” Paul states plainly that the “man of sin” will continue until the second advent. 2 Thessalonians 2:3-8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: “All that dwell upon the earth shall worship him, whose names are not written in the book of life.” Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church. GC 578.3

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