Wisdom is a loving Spirit, and will not (cannot?) acquit a blasphemer of his words: for God is a witness of his reins, and a true beholder of his heart, and a hearer of his tongue; for the Spirit of the Lord filleth the world, and that which containeth all things hath knowledge of the voice; therefore he that speaketh unrighteous things cannot be hid, neither shall vengeance when it punisheth, pass by him. For inquisition shall be made into the counsels of the ungodly; the sound of his words shall come unto the Lord for the disclosure of his wickedness, the ear of jealousy heareth all things, and the sound even of murmurings is not secret." Here we have the origin of the "unpardonable sin." The Holy Spirit detects and informs, Jahveh avenges, and if the offence is blasphemy, Wisdom, the Saviour, cannot acquit (as the "Loving Spirit" of God it is for her ultra vires). This detective Holy Spirit appears to be an evolution from both Wisdom and Satan the Accuser, in Job a Son of God. By associating with Solomon on earth, Wisdom was without the severe holiness essential to Jahvist conceptions of divine government; in other words, personified Wisdom, whose "delight was with the sons of men" (Prov. viii. 31) was too humanized to fulfil the conditions necessary for upholding the temple at a time when penal sanctions were withdrawn from the priesthood. A celestial spy was needed, and also an uncomfortable Sheol, if the ancient ordinances and sacrifices were to be preserved at all under the rule of Roman liberty, and amid the cosmopolitan conditions prevailing at Jerusalem, and still more at Alexandria. [26] With regard to Wisdom herself, there is a sentence which requires notice, especially as no unweighed word is written in the work under notice. It is said, "In that she is conversant with God, she magnifieth her nobility; yea, the Lord of all things himself loved her." (viii. 3). [27] This seems to be the germ of Philo's idea of Wisdom as the Mother: "And she, receiving the seed of God, with beautiful birth-pangs brought forth this world, His visible Son, only and well-beloved." The writer of Sophia Solomontos is very careful to be vague in speculations of this kind, while suggesting inferences with regard to them. Thus, alluding to Moses before Pharaoh, he says, "She (Wisdom) entered into the servant of the Lord, and withstood dreadful kings in wonders and signs" (x. 16), but leaves us to mere conjecture as to whether he (the writer) still had Wisdom in mind when writing (xvii. 13) of the failure of these enchantments and the descent of the Almighty Word, for the destruction of the first-born: