But when we notice how the Wisdom who is here speaking is at once the mouthpiece of the laws which underlie the whole creation and of the laws which govern the moral life, it is easy to perceive how this passage becomes a foreshadowing of that wonderful Being who of God is made unto us Wisdom as well as Righteousness. Or, to put it in a slightly different way, we are able to perceive how this passage is a faint and imperfect glimpse into the nature and the work of Him whom in New Testament phraseology we call the Son of God--faint and imperfect, because this Wisdom, although represented as speaking, is still only an abstraction, a personification, and her relation both to God and to man is described in very vague and indefinite language; and yet, though faint and imperfect, very true as far as it goes, for it recognizes with wonderful distinctness the three truths which we have just been considering, truths that have become luminous for us in Christ; it recognizes, _firstly_, that the world was the creation of Wisdom, of Reason, or, if we may use the New Testament term, of the Word; it recognizes, _secondly_, that the thought of Man was contained in the very thought of creation, and that man was related in a direct and unique way with the Creator; _lastly_, it recognizes that goodness lies at the very root of creation, and that therefore natural law when applied to human life is a demand for righteousness.
It is interesting to observe that this glimpse, this adumbration of a great truth, which was only to become quite clear in Christ Jesus our Lord, was advanced a little in clearness and completeness by a book which is not generally considered to be inspired, the so-called book of Wisdom, in a passage which must be quoted. "For she [_i.e._ Wisdom] is a breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness. And being but one, she can do all things; and remaining in herself, she maketh all things new; and in all ages entering into holy souls, she maketh them friends of God and prophets. For God loveth none but him that dwelleth with Wisdom. For she is more beautiful than the sun, and above all the order of stars; being compared with the light, she is found before it."[130]
In this passage Wisdom is still a mere impersonation, but the language employed is evidently very near to that which the New Testament applies to Christ. When Philo came to treat of the idea, and wished to describe this intermediate being between God and man, he employed another term; changing the feminine into the masculine, he spoke of it as the Logos. And this expression is adopted by the Fourth Gospel in describing the Eternal Son before He became flesh; the Word of the fuller revelation is the Wisdom of the Proverbs.
How far Christ recognized in this impersonation of our book a description or representation of Himself it is impossible to say. It is certain that on one occasion, in defending His action against the charges of the Pharisees, He declared, "Wisdom is justified of her children,"[131] a defence which can be most simply explained by supposing that Wisdom stands for Himself. It is certain, too, that He spoke of His own pre-existence,[132] and that the Evangelist assigns to Him in that life before the Incarnation a position not unlike that which is attributed to Wisdom in our passage: "All things were made by Him; and without Him was not anything made that hath been made.... No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him."[133] But whether our Lord expressly acknowledged the forecast of Himself which is contained in the passage or not, we cannot fail to mark with joy and wonder how strikingly all that is best in the utterance and in the delineation of Wisdom is produced, concrete, tangible, real, in Him.