Here is wisdom... — Translate, Hither is wisdom. This most difficult verse is introduced by this word of preface. Wisdom — indeed, the highest wisdom — is needed for those who would understand it. Two or three points ought to be noticed. (1) The verse surely implies that the understanding of this name and number is attainable; it warns us that wisdom and understanding are needed, but it as certainly leads us to believe that to wisdom and understanding a solution of the problem will be granted. (2) There is a variation in the MSS. respecting the number. Some MSS. read six hundred and sixteen; but the probability is in favour of the reading six hundred and sixty-six. In an excursus (Excursus B) will be found a short account of the various interpretations which have been given. (3) The clause “It is the number of a man,” has been rendered “For number is of man.” The number, then, is the combination of three sixes; there is a wisdom and understanding which may grasp its import, and that import is to be guided by the principle that it is the number of a man, or that number is of man — is, that is to say, a method of computation which is used by man, and used by God in order to symbolise something made thus more intelligible to man. Is the wisdom which is to solve this, then, the mere cleverness which can guess an acrostic or an enigma? or is it rather that the true heavenly wisdom, which is moral rather than intellectual, is needed to unite itself with understanding to solve the problem? Surely the dignity of the Apocalypse is sacrificed when we search for its meaning like children playing with conundrums rather than like men being guided by its principles. There is a wisdom which brings its sevenfold beam of heavenly light to the children of men — a wisdom pure, peaceable, gentle, full of mercy, without partiality, without hypocrisy — and when this wisdom rests on men in the fulness of its seven-fold perfection they may read the number of the beast, and see that, with all its vaunted strength, it is but weak; with all its vaunted perfection, it is imperfect; that though it vaunts itself as rich, increased in goods and needing nothing, it still lacks that “one needful thing” — faith in God, or the love by which faith works. Without this it will never attain even the appearance of that perfect heavenly number symbolised by seven; it may multiply itself in earthly strength — the power of worldliness into the power of worldly wisdom, and this again by the power of a hundred-fold satanic subtlety — but it will remain still short of the tokens of the kingdom of God; and the number when read will be, however godlike it looks, but the number of a man after all.
I am disposed, therefore, to interpret this “six hundred and sixty-six” as a symbolical number, expressing all that it is possible for human wisdom, and human power, when directed by an evil spirit, to achieve, and indicating a state of marvellous earthly perfection, when the beast-power has reached its highest development, when culture, civilisation, art, song, science and reason have combined to produce an age so nearly resembling perfection — an age of gold, if not a golden age — that men will begin to say that faith in God is an impertinence, and the hope of a future life a libel upon the happiness of the present. Then will the world-power have reached the zenith of his influence; then will only a wisdom descended from above be able to detect the infinite difference between a world with faith and a world without faith, and the great gulf which the want of a little heaven-born love can fix between an age and an age.
At the same time, I feel bound to place here, as well as in the Excursus, two other views — one because it has recently been advanced with conspicuous ability; the other because it is perhaps the most generally adopted, as it is certainly the most ancient, view. Both these interpretations are based upon the theory that the letters of the name, when added together, according to their numerical value, will make up six hundred and sixty-six. The first of these alluded to finds the word in Nero Cæsar. The second, and more ancient, finds it in Lateinos: this last was mentioned by Irenæus. It will be seen that both these solutions are at one in making the number point to the great Roman Power; and this was the great embodiment of the terrible spirit of self-sufficiency, tyranny, and utter godless worldliness with which St. John was familiar. These interpretations are interpretations in example, and as such probably true; but they are only types, as it seems to me, of that fuller and deeper view which takes the number as symbolical of that power which, whether directed by Nero, or inspired by Emperor or Pope, or false teacher, or military tyrant, has dazzled mankind by a fictitious glory, a fictitious civilisation, and a fictitious religion, or deceived them by holding out the promise of splendour and happiness without the knowledge and obedience of God, without law, without faith, and therefore without true joy. (Comp. Note of the “Three Frogs,” Revelation 16:13-14.)