Wisdom speaks of her origin, her active operations, the part which she bore in the creation of the universe, her relation to God (see on Proverbs 1:20 and Proverbs 3:19, and Introduction). It is impossible to decide what was the exact view of the writer with regard to the wisdom of which he speaks so eloquently; but there can be no doubt that he was guided in his diction so as to give expression to the idea of him whom St.
John calls the Word of God. The language used is not applicable to an impersonal quality, an abstract faculty of God. It describes the nature and office of a Person; and who that Person is we learn from the later Scriptures, which speak of Christ as the "Wisdom of God" (Luke 11:49) and "the Power of God and the Wisdom of God" (1 Corinthians 1:24).
If we confine our inquiry to the question—What was in the mind of the author when he indited this wonderful section concerning Wisdom? we shall fail to apprehend its true significance, and shall be disowning the influence of the Holy Spirit, which inspires all Scripture, which prompted the holy men who spake to utter words of which they knew not the full spiritual significance, and which could only be understood by subsequent revelation.
There is, then, nothing forced or incongruous in seeing in this episode a portraiture of the Second Person of the blessed Trinity, the essential Wisdom of God personified, the Logos of later books, and of the gospel.
This interpretation obtained universally in the Church in the earliest times, and has commended itself to the most learned and reverent of modern commentators. That much which was contained in their own utterances was unknown to the prophets of old, that they did not fully perceive the mysteries which they darkly enunciated, we learn from St.
Peter, who tells us that they who prophesied of the grace of Christ sought and searched diligently what the Spirit of God that was in them did point unto, and were shown that not unto themselves, but unto us, they ministered those things, secrets which angels themselves desire to look into (1 Peter 1:10, etc.
). Wisdom as a human endowment, animating all intellectual and even physical powers; Wisdom as communicating to man moral excellence and piety; Wisdom as not only an attribute of God, but itself as the eternal thought of God;—under these aspects it is regarded in our book; hut under and through all it is more or less personified.
Khochmah is contrasted in the next chapter, not with an abstraction, but with an actual woman of impure life—a real, not an imaginary, antagonist. The personality of the latter intimates that of the former (see Liddon, 'Bampt.
Lects.,' 2.).