On the other hand, the way in which 1 Enoch includes the Elect One in the middle of a long list of beings who praise the Lord of Spirits (1 Enoch lxi. 10, 11) would be absolutely inconceivable in Paul. [126] Warfield, _loc. cit._ This stupendous difference is established not by isolated passages, but by every page of the Pauline Epistles. The Pauline Christ is exalted to an infinite height above the Messiah of the apocalypses. How did He reach this height? Was it because He was identified with Jesus of Nazareth? But that identification, if Jesus of Nazareth were a mere man, would have dragged Him down rather than lifted Him up. There lies the unsolved problem. Even if Paul before his conversion believed in the heavenly Messiah of the apocalypses, he had to exalt that Messiah far beyond all that had ever been attributed to Him in the boldest visions of the Jewish seers, before he could produce the Christ of the Epistles. Yet the only new thing that had entered Paul's life was identification of the Messiah with Jesus. Why did that identification lift the Messiah to the throne of God? Who was this Jesus, who by His identification with the Messiah, lifted the Messiah even far above men's wildest dreams? Thus the Messianic doctrine of the apocalypses is an insufficient basis for the Pauline Christology. Its insufficiency is admitted by Hans Windisch.[127] But Windisch seeks to supply what is lacking in the apocalyptic Messiah by appealing to the Jewish doctrine of "Wisdom." The apocalyptic doctrine of the Messiah, Windisch admits, will not explain the origin of the Pauline Christology; for example, it will not explain Paul's doctrine of the activity of Christ in creation. But "Wisdom" is thought to supply the lack. [127] "Die göttliche Weisheit der Juden und die paulinische Christologie," in _Neutestamentliche Studien Georg Heinrici dargebracht_, 1914, pp. 220-234. In Prov. viii, "wisdom" is celebrated in lofty terms, and is said to have existed before the creation of the world. "Wisdom" is here boldly personified in a poetic way. But she is not regarded as a real person separate from God. In later books, however, notably in the Alexandrian "Wisdom of Solomon," the personification is developed until it seems to involve actual personality. Wisdom seems to be regarded as an "hypostasis," a figure in some sort distinct from God. This hypostasis, Windisch believes, was identified by Paul with Christ, and the result was the Pauline Christology.