(2) It was to be a revived power; not a power in its original form and strength. This is manifest, because it is said (ver. 8) that the power represented by the beast “was, and is not, and yet is”—that is, it was once a mighty power; it then declined so that it could be said that “it is not;” and yet there was so much remaining vitality in it, or so much revived power, that it could be said that it “still is”—καίπερ ἐστίν. Now, this is strictly applicable to Rome when the Papal power arose. The old Roman might had departed; the glory and strength evinced in the days of the consuls, the dictators, and the emperors, had disappeared, and yet there was a lingering vitality, and a reviving of power under the Papacy, which made it proper to say that it still continued, or that that mighty power was prolonged. The civil power connected with the Papacy was a revived Roman power—the Roman power prolonged under another form—for it is susceptible of clear demonstration that, if it had not been for the rise of the Papal power, the sovereignty of Rome, as such, would have been wholly extinct. For the proof of this, see the passages quoted in the Notes on ver. 3. Comp. Notes on ch. xiii. 3, 12, 15.
(3) It was to be a power emanating from the “abyss,” or that would seem to ascend from the dark world beneath. See ver. 8. This was true in regard to the Papacy, either (a) as apparently ascending from the lowest state and the most depressed condition, as if it came up from below (see Notes on [ver. 3], comp. ch. xiii. 11); or (b) as, in fact, having its origin in the world of darkness, and being under the control of the prince of that world, which, according to all the representations of that formidable Antichristian power in the Scriptures, is true, and which the whole history of the Papacy, and of its influence on religion, confirms.
(4) One of the powers referred to sustained the other. “The seven heads are seven mountains on which the woman sitteth,” ver. 9. That is, the power represented by the harlot was sustained or supported by the power represented by the seven heads or the seven mountains. Literally applied, this would mean that the Papacy, as an ecclesiastical institution, was sustained by the civil power, with which it was so closely connected. For the illustration and support of this, see Notes on ch. xiii. 2, 3, 12, 15. In the Notes on those passages it is shown that the support was mutual; that while the Papacy, in fact, revived the almost extinct Roman civil power, and gave it new vitality, the price of that was, that it should be, in its turn, sustained by that revived Roman civil power. All history shows that that has been the fact; that in all its aggressions, assumptions, and persecutions, it has, in fact, and professedly, leaned on the arm of the civil power.
(5) A more important inquiry, and a more serious difficulty, remains in respect to the statements respecting the “seven kings,” ver. 10, 11. The statements on this point are, that the whole number properly was seven; that of this number five had fallen or passed away; that one was in existence at the time when the author wrote; that another one was yet to appear who would continue for a little time; and that the general power represented by all these would be embodied in the “beast that was, and is not,” and that might, in some respects, be regarded as an “eighth.” These points may be taken up in their order.
(a) The first inquiry relates to the five that were fallen and the one that was then in existence—the first six. These may be taken together, for they are manifestly of the same class, and have the same characteristics, at least so far as to be distinguished from the “seventh” and the “eighth.” The meaning of the word “kings” here has been already explained, ver. 10. It denotes ruling power, or forms of power; and, so far as the signification of the word is concerned, it might be applicable to royalty, or to any other form of administration. It is not necessary, then, to find an exact succession of princes or kings that would correspond with this—five of whom were dead, and one of whom was then on the throne, and all soon to be succeeded by one more, who would soon die.
The true explanation of this seems to be that which refers this to the forms of the Roman government or administration. These six “heads,” or forms ofadministration, were, in their order, Kings, Consuls, Dictators, Decemvirs, Military Tribunes, and Emperors. Of these, five had passed away in the time when John wrote the Apocalypse; the sixth, the imperial, was then in power, and had been from the time of Augustus Cæsar. The only questions that can be raised are, whether these forms of administration were so distinct and prominent, and whether in the times previous to John they so embraced the whole Roman power, as to justify this interpretation—that is, whether these forms of administration were so marked in this respect that it may be supposed that John would use the language here employed in describing them. As showing the probability that he would use this language, I refer to the following arguments, viz.: (1) The authority of Livy, lib. vi. cap. 1. Speaking of the previous parts of his history, and of what he had done in writing it, he says: “Quæ ab condita urbe Roma ad captam eandem urbem, Romani sub regibus primum, consulibus deinde ac dictatoribus, decemviris ac tribunis consularibus gessere, foris bella, domi seditiones, quinque libris exposui.” That is, “In five books I have related what was done at Rome, pertaining both to foreign wars and domestic strifes, from the foundation of the city to the time when it was taken, as it was governed by kings, by consuls, by dictators, by the decemvirs, and by consular tribunes.” Here he mentions five forms of administration under which Rome had been governed in the earlier periods of its history. The imperial power had a later origin, and did not exist until near the time of Livy himself. (2) The same distribution of power, or forms of government, among the Romans, is made by Tacitus, Annal. lib. i. cap. 1: “Urbem Romam à principio reges habuere. Libertatem et consulatum L. Brutus instituit. Dictaturæ ad tempus sumebantur. Neque decemviralis potestas ultrà biennium, neque tribunorum militum consulare jus diu valuit. Non Cinnæ, non Syllæ longa dominatio: et Pompeii Crassique potentia cito in Cæsarem, Lepidi atque Antonii arma in Augustum cessere; qui cuncta, discordiis civilibus fessa, nomine principis sub imperium accepit.” That is, “In the beginning, Rome was governed by kings. Then L. Brutus gave to her liberty and the consulship. A temporary power was conferred on the dictators. The authority of the decemvirs did not continue beyond the space of two years: neither was the consular power of the military tribunes of long duration. The rule of Cinna and Sylla was brief; and the power of Pompey and Crassus passed into the hands of Cæsar; and the arms of Lepidus and Antony were surrendered to Augustus, who united all things, broken by civil discord, under the name of prince in the imperial government.” Here Tacitus distinctly mentions the six forms of administration that had prevailed in Rome, the last of which was the imperial. It is true, also, that he mentions the brief rule of certain men—as Cinna, Sylla, Antony, and Lepidus; but these are not forms of administration, and their temporary authority did not indicate any change in the government—for some of these men were dictators, and none of them, except Brutus and Augustus, established any permanent form of administration. (3) The same thing is apparent in the usual statements of history, and the books that describe the forms of government at Rome. In so common a book as Adam’s Roman Antiquities, a description may be found of the forms of Roman administration that corresponds almost precisely with this. The forms of supreme power in Rome, as enumerated there, are what are called ordinary and extraordinary magistrates. Under the former are enumerated kings, consuls, prætors, censors, quæstors, and tribunes of the people. But of these, in fact, the supreme power was vested in two; for there were, under this, but two forms of administration—that of kings and consuls; the offices of prætor, censor, quæstor, and tribune of the people being merely subordinate to that of the consuls, and no more a new form of administration than the offices of secretary of the state, of war, of the navy, of the interior, are now. Under the latter—that of extraordinary magistrates—are enumerated dictators, decemvirs, military tribunes, and the interrex. But the interrex did not constitute a form of administration, or a change of government, any more than, when the President or Vice-president of the United States should die, the performance of the duties of the office of president by the speaker of the senate would indicate a change, or than the regency of the Prince of Wales in the time of George III. constituteda new form of government. So that, in fact, we have enumerated, as constituting the supreme power at Rome, kings, consuls, dictators, decemvirs, and military tribunes—five in number. The imperial power was the sixth. (4) In confirmation of the same thing, I may refer to the authority of Bellarmine, a distinguished Roman Catholic writer. In his work De Pontiff., cap. 2, he thus enumerates the changes which the Roman government had experienced, or the forms of administration that had existed there: 1. Kings; 2. Consuls; 3. Decemvirs; 4. Dictators; 5. Military Tribunes with consular power; 6. Emperors. See Poole’s Synop., in loco. And (5) it may be added, that this would be understood by the contemporaries of John in this sense. These forms of government were so marked that, in connection with the mention of the “seven mountains,” designating the city, there could be no doubt as to what was intended. Reference would at once be made to the imperial power as then existing, and the mind would readily and easily turn back to the five main forms of the supreme administration which had existed before.
(b) The next inquiry is, what is denoted by the seventh. If the word “kings” here refers, as is supposed (Notes on [ver. 10]), to a form of government or administration; if the “five” refer to the forms previous to the imperial, and the “sixth” to the imperial; and if John wrote during the imperial government, then it follows that this must refer to some form of administration that was to succeed the imperial. If the Papacy was “the eighth,” and of the “seventh,” then it is clear that this must refer to some form of civil administration lying between the decline of the imperial and the rise of the Papal power: that “short space”—for it was a short space that intervened. Now, there can be no difficulty, I think, in referring this to that form of administration over Rome—that “dukedom” under the exarchate of Ravenna, which succeeded the decline of the imperial power, and which preceded the rise of the Papal power;—between the year 566 or 568, when Rome was reduced to a dukedom, under the exarchate of Ravenna, and the time when the city revolted from this authority and became subject to that of the pope, about the year 727. This period continued, according to Mr. Gibbon, about two hundred years. He says, “During a period of two hundred years, Italy was unequally divided between the kingdom of the Lombards and the exarchate of Ravenna. The offices and professions, which the jealousy of Constantine had separated, were united by the indulgence of Justinian; and eighteen successive exarchs were invested, in the decline of the empire, with the full remains of civil, of military, and even of ecclesiastical power. Their immediate jurisdiction, which was afterwards consecrated as the patrimony of St. Peter, extended over the modern Romagna, the marshes or valleys of Ferrara and Commachio, five maritime cities from Rimini to Ancona, and a second inland Pentapolis, between the Adriatic coast and the hills of the Apennine. The duchy of Rome appears to have included the Tuscan, Sabine, and Latian conquests, of the first four hundred years of the city; and the limits may be distinctly traced along the coast, from Civita Vecchia to Terracina, and with the course of the Tiber from Ameria and Narni to the port of Ostia” (Dec. and Fall, iii. 202). How accurate is this if it be regarded as a statement of a new power or form of administration that succeeded the imperial—a power that was, in fact, a prolongation of the old Roman authority, and that was designed to constitute and embody it all! Could Mr. Gibbon have furnished a better commentary on the passage if he had adopted the interpretation of this portion of the Apocalypse above proposed, and if he had designed to describe this as the seventh power in the successive forms of the Roman administration? It is worthy of remark, also, that this account in Mr. Gibbon’s history immediately precedes the account of the rise of the Papacy; the record respecting the exarchate, and that concerning Gregory the Great, described by Mr. Gibbon as “the Saviour of Rome,” occurring in the same chapter, vol. iii. 202–211.
(c) This was to “continue for a short space”—for a little time. If this refers to the power to which in the remarks above it is supposed to refer, it is easy to see the propriety of this statement. Compared with the previous form of administration—the imperial—it was of short duration; absolutely considered, it was brief.Mr. Gibbon (iii. 202) has marked it as extending through “a period of two hundred years;” and if this is compared with the form of administration which preceded it, extending to more than five hundred years, and more especially with that which followed—the Papal form—which has extended now some twelve hundred years, it will be seen with what propriety this is spoken of as continuing for a “short space.”
(d) “The beast that was, and is not, even he is the eighth, and is of the seven,” ver. 11. If the explanations above given are correct, there can be no difficulty in the application of this to the Papal power; for (1) all this power was concentrated in the Papacy, all that revived or prolonged Roman power had now passed into the Papacy, constituting that mighty dominion which was to be set up for so many centuries over what had been the Roman world. See the statements of Mr. Gibbon (iii. 207–211), as quoted in the Notes on ver. 3. Compare also, particularly; the remarks of Augustine Steuchus, a Roman Catholic writer, as quoted in the Notes on that verse: “The empire having been overthrown, unless God had raised up the pontificate, Rome, resuscitated and restored by none, would have become uninhabitable, and been thenceforward a most foul habitation of cattle. But in the pontificate it revived as with a second birth; its empire in magnitude not indeed equal to the old empire, but its form not very dissimilar: because all nations, from East and from West, venerate the pope, not otherwise than they before obeyed the emperor.” (2) This was an eighth power or form of administration—for it was different, in many respects, from that of the kings, the consuls, the dictators, the decemvirs, the military tribunes, the emperors, and the dukedom—though it comprised substantially the power of all. Indeed, it could not have been spoken of as identical with either of the previous forms of administration, though it concentrated the power which had been wielded by them all. (3) It was “of the seven;” that is, it pertained to them; it was a prolongation of the same power. It had the same central seat—Rome; it extended over the same territory, and it embraced sooner or latter the same nations. There is not one of those forms of administration which did not find a prolongation in the Papacy; for it aspired after, and succeeded in obtaining, all the authority of kings, dictators, consuls, emperors. It was in fact still the Roman sceptre swayed over the world; and with the strictest propriety it could be said that it was “of the seven,” as having sprung out of the seven, and as perpetuating the sway of this mighty domination. For full illustration of this, see the Notes on Da. vii. and Re. xiii. (4) It would “go into perdition;” that is, it would be under this form that this mighty domination that had for so many ages ruled over the earth would die away, or this would be the last in the series. The Roman dominion, as such, would not be extended to a ninth, or tenth, or eleventh form, but would finally expire under the eighth. Every indication shows that this is to be so, and that with the decline of the Papal power the whole Roman domination, that has swayed a sceptre for two thousand five hundred years, will have come for ever to an end. If this is so, then we have found an ample and exact application of this passage even in its most minute specifications.
12 And the [527]ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.