The Seven Kings

The Seven Kings

And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.And the 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.These have one mind, and shall give their power and strength unto the beast (Revelation 17.9-13, KJV).

To understand what is going on here, it is useful to see the order of the Roman emperors that existed in the days of John’s writing. Here is a list of Roman Emperors from Octavian (Augustus) to Domitian:

1. Augustus (Octavian): Reign from 27 BC to AD 14. Augustus was the founder of the Roman Empire and its first Emperor.
2. Tiberius: Reign from AD 14 to AD 37. He was the stepson of Augustus.
3. Caligula (Gaius): Reign from AD 37 to AD 41. Known for his eccentric and cruel behavior, Caligula was the son of Germanicus, a popular Roman general.
4. Claudius: Reign from AD 41 to AD 54. Claudius was the uncle of Caligula. His rule saw the expansion of the Roman Empire and significant construction projects.
5. Nero: Reign from AD 54 to AD 68. Nero, known for his extravagant and often ruthless rule, was the last emperor of the Julio-Claudian dynasty.
6. Galba: Reign from June AD 68 to January AD 69. His short reign was part of the Year of the Four Emperors.
7. Otho: Reign from January AD 69 to April AD 69. Like Galba, Otho’s rule was also brief and part of the Year of the Four Emperors.
8. Vitellius: Reign from April AD 69 to December AD 69. He was the third emperor in the Year of the Four Emperors.
9. Vespasian: Reign from AD 69 to AD 79. Vespasian founded the Flavian dynasty and restored stability to the empire after the chaos of the Year of the Four Emperors.
10. Titus: Reign from AD 79 to AD 81. Titus was the elder son of Vespasian and is known for completing the Colosseum and dealing with the aftermath of the eruption of Vesuvius.
11. Domitian: Reign from AD 81 to AD 96. Domitian, the younger son of Vespasian, was known for his authoritarian rule and was the last emperor of the Flavian dynasty.

These emperors ruled during a crucial period in Roman history, marking the transition from the Roman Republic to the Roman Empire. Their reigns were characterized by significant political, social, and cultural changes.

Josephine Massyngberde Ford^[1]Ford, Revelation: A New Translation with Introduction and Commentary, Doubleday, 1975, p. 289-291. gives the following commentary on this difficult passage:

We have suggested that verse 11 refers to Vespasian. Verse 8 may take the symbolism a step further. The beast “was” (Vespasian was in favor with Nero) and “is not” (he fell from favor) and will come from the abyss (he was restored with the help of the “men of the pit,” an epithet for perverse men from Qumran). Vespasian stands parallel to “he who is to come.” In a sense the empire passed through the same stages; “it was,” from Caesar to Nero, ”was not” in the critical year of the four emperors, and came again with Vespasian. Does verse 8, using the present tense “is not,” point to the year A.D. 69 for the date of this apocalypse? (See Rev. 17.11)

The seven heads are said to be seven mountains upon which the woman is sitting (vs. 9). The “and” (Greek: kai) may mean either “and there are seven kings” or, “indeed,” or, “namely,” seven kings. A parallel is found in the Targum of Isaiah. In Isa 41.15 the prophet predicts that the hills will be blown away like chaff, but in the Targum this is interpreted as “kingdoms as chaff.” Verse 10 informs the reader that five of the kings have fallen, one is present, and the other has yet to come, but when he does come he will only remain a little time.

The identity of these kings has exercised many scholars. Most would identify them with the Roman emperors, but they differ in deciding where the calculation should be begun, with Julius Caesar or Augustus or even Galba. Charles considers the five fallen kings to be Augustus, TIberius, Caligula, Claudius, and Nero. The one who “is” is Vespasian (A.D. 69-79) and the one who “is not yet come” is Titus (79-81); Titus comes last as the seventh and is the destroyer of Jerusalem, but he dies after a short reign. The writer may have known of the poor physical health of Titus; d. Suetonius Titus 7, Dio Cassius 64.26.2. For the convenience of the reader a list of the emperors and the main lines of interpretation is given in the following table devised by Father Edward Siegman:

Column I under “Heads”: Boismard and Giet reconstruct according to this scheme: a) Although Caesar did not take the title emperor, he was actually the founder of the empire. According to this interpretation the mortal wound in 13: 3 could refer to the assassination of Caesar. The empire, which seemed to be destroyed so soon after its birth, took on a new and stronger life in the person of Augustus. b) The wonder of the nations at the vitality of the beast could allude to the fact that Augustus was the first to assume the title of emperor, and he received divine honors during his lifetime. c) This part of Revelation could therefore have been written toward the end of Nero’s reign. d) The number 7 is symbolic and could, therefore, be no precise reference to one particular emperor. e) However, to reconcile the two texts from which our apocalypse seems to be derived (Boismard) when they were fused under Domitian, Rev 17:11 was added; it likens Domitian to Nero (because he reopened the persecution) and alludes to the legend of the Nero redivivus. Giet adds considerable validity to this theory. He notes (p. 449) that it is usual to identify the seven hills with Rome and the beast with the Roman empire and refers one to Pliny Natural History 3.9 and to Stauffer, p. 173, who mentions a medallion made in the reign of Vespasian which showed the goddess Roma on the seven hills. He remarks that some do not count Caesar and Augustus in their calculations, but according to Josephus, from the battle of PharsaIus to the reign of Vespasian there were ten emperors and their reigns form the framework for his chronology of the Jewish war. This pattern of counting is not peculiar to Josephus, for it is used by Suetonius as well and by some of the patristic writers… The only legitimate way of counting for Josephus was to begin with Julius Caesar, even if he were not really counted as “king.” But Giet also remarks that Galba, Otho, and Vitellius, although they exercised power, did not belong to the series of Caesars. This distinction is not without interest. Only the Caesars of the Julian and Flavian dynasty had effective power over the territory inhabited by the Jewish people.

My choice would be to start with Caesar, omit the three interim emperors, make Vespasian the seventh and Titus the eighth. If these kings are the “kings of the earth” (vs. 2), one might suggest further that their association with the harlot is reflected in the following historical situations: a) Caesar associated with Antipater and Hyrcanus (War 1.187-203). After the death of Pompey, Antipater paid court to Caesar and rendered him assistance with an army of three thousand Jewish infantry together with other services. b) Augustus cooperated with Herod (War 1.386-400). After Augustus’ defeat of Anthony, Herod “presented himself before him without a diadem, a commoner in dress and demeanor, but with the proud spirit of a king” (War 1.387). After a suitable speech Augustus confirmed the kingdom of Herod and replaced his diadem. Later he extended his kingdom. c) Pilate, while not a Jew, sought to implement the command of Tiberius to introduce into Jerusalem the effigies of the Caesar (medallions which are attached to the standards; War 2.169-74). However, this was not effected. Later he committed atrocities with regard to the Samaritans. d) Caligula liberated Agrippa and made him king (War 2.181). e) Agrippa acted as mediator between the emperor “elect” Claudius and the senate (War2.206-8). On his accession the emperor extended the kingdom of Agrippa by confirming the annexation of the kingdom of Lysanias (War 2.214-16.) Nero extended the kingdom of Agrippa II (War 2.252).

Similar alliances occurred with regard to the three successors of Nero. Indeed Josephus dismisses their history quite briefly (War 4.494-96). Vespasian and Titus were conquerors of the Jews. Josephus speaks of Titus “under divine impulse” hurrying to join his father (War 4.501). This remark is consonant with the purported promises which Titus received from a priest, Sostratos, in the temple of Venus at Paphos (Tacitus Histories 2.4, see n. 4; see also Giet, p. 60, n. 4). Josephus records that the Flavians had put an end to the period of revolution. Vespasian was a man of providence who reestablished order and peace and in a way revived the days of the Julian Dynasty. Besides, all this was exactly what Josephus had predicted ( War 3.401). We may also compare Vespasian’s words when he was elected (War 4.626) and what is said about Titus (War 4.337). The work above is elaborated from Giet (pp. 49-62).

For Giet, Vespasian becomes the seventh emperor, followed by Titus, who only lasts a short time and does belong to the seventh, i.e. is the son of Vespasian (Rev 17:11 ). The emperors appear to be represented by the seven heads of the beast while kings in vs. 12 are represented by the ten horns (vss. 12-14). The number ten may be dictated by Dan 7:24. These kings may refer to confederates of the returning emperors, the Parthian satraps, governors of senatorial provinces who held office for one year, and demonic powers. Charles favors the governors, and suggests that the reference to not having received royal power is intelligible if the horns symbolize the Parthian satraps; the unanimity of the Parthian kings is explained in 17:17.

Alternatively the horns might be ten governors in Palestine who supported the Romans or legates of the army (a list is suggested by one of my former students, Rev. R. J. Genovese). This would explain better why they have not yet received kingship and why they have one mind and give their power and authority to the beast. When they make war on the Lamb (vs. 14) we have a picture akin to Testament of Joseph 19:3-9, which probably should read “and I saw that in the midst of the horns a bull calf became a lamb.” The beasts and the reptiles rushed against this “lamb” and he overcame and destroyed them, at which the bulls and the other good animals rejoiced together. In this text the lamb is probably representing Judas Maccabeus or Hyrcanus. Cf. also I Enoch 90:38, where there is a lamb who became a great animal with black horns on its head who seemed to be the chief of the animals and over whom the Lord of the sheep rejoices. Thus our Lamb is still the apocalyptic war figure of the non-Christian literature. There is little here which could be predicated of Jesus.