I read an interesting article by Anthony Selvaggio over at Reformation21 entitled, “D oes Proverbs Speak of Jesus?” Selvaggio is the author of a book on Proverbs that has yet to be released, and in his article he summarizes the homework he did to determine in what way the book of Proverbs does legitimately reveal Christ in a way that takes the text of the book seriously. One section of his article deals with what he calls “The Ontological Jesus.” I would like to reproduce some of what he writes here and attempt to answer a question that was raised in my mind by what he wrote about it.
Selvaggio writes the following under the heading “Proverbs and the Ontological Jesus“:
A second connection between Jesus and Proverbs is that Jesus is, in a sense, wisdom itself. That is, he is, ontologically speaking, the embodiment and personification of wisdom as the second person of the Trinity. Some scholars suggest that Proverbs contains a direct allusion to this ontological reality.
Although this issue is hotly debated, some scholars contend that Proverbs 8 contains a direct allusion to Jesus because it personifies wisdom and references wisdom’s role in the work of creation, “I was there when he set the heavens in place, when he marked out the horizon on the face of the deep, when he established the clouds above and fixed securely the fountains of the deep,” (NIV Proverbs 8:27-28). Many scholars also see a connection between this text and the prologue of John’s Gospel (John 1:1-4, 10) and the prologue of the epistle to the Hebrews (Hebrews 1:1-2), both of which depict Jesus as being intimately involved as the architect of the original creation event.
While at first this connection between Jesus and Proverbs may seem quite compelling, we should be very cautious in making a direct link between the personified wisdom of Proverbs 8 and Jesus because the wisdom of Proverbs 8 declares the following, “The LORD brought me forth as the first of his works, before his deeds of old;” (Proverbs 8:22). This text seems to imply that wisdom being spoken of here is part of the creation and, of course, Jesus is not a created being and to believe such is to embrace the ancient heresy of Arianism. In fact, Arius and his followers used this very text to support their heretical views. Therefore, I believe it is best to avoid drawing a direct connection between the wisdom referred to in Proverbs 8 and Jesus. 
However, while Proverbs 8 is not a direct link to Jesus as ontological wisdom, the New Testament provides us with other legitimate grounds for establishing such a connection. The New Testament explicitly teaches that Jesus is the wisdom of God. This type of ontological connection is unequivocally made by texts like 1 Corinthians 1:30, which declares that Jesus is “wisdom from God,” and Colossians 2:3, which states that in Christ are “hidden all the treasures of wisdom and knowledge” (see also Colossians 1:15-17 and Matthew 11:19). As Tremper Longman notes, the apostle Paul teaches us that Jesus is “the very incarnation of wisdom.” 
On the surface it seems untenable to avoid using the Proverbs 8 passage on wisdom personified simply because Arius used it to deny the eternality of the Son. If the Evangelists so clearly show Christ walking in wisdom and the Pauline epistles proclaim Christ as the very incarnation of wisdom, then it would certainly be compelling to see Solomon’s personification of wisdom to refer to Jesus Christ himself. I confess that when considering the issue in this way it seems if you are going to allow the one, you would have to allow the other, even though Solomon’s personification of wisdom testifies that he was God’s first creation.
Were such an interpretation truly intended by the text, then the burden would seem to shift to finding some distinct sense in which it could be said that Christ was God’s first creation without contradicting the biblical doctrine of the eternal pre-existence of God the Son. However, just as it is not true that, as Arius and his followers sang, “there was a time when he was not,” it also untrue that “there was a time when he was not wise.” It would be just as absurd to say that a previously unwise God first created wisdom and then created the universe by means of it, as it would be absurd to say there is a sense in which God the Son was God’s first creation without contradicting his eternal pre-existence. Thinking through this question in this way makes it clear to me that neither of these absurdities were the intention of the author, and neither was it Solomon’s intention to allude to the coming Messiah in his personification of wisdom in Proverbs 8.
The bottom line for me is the fact that when Solomon personified wisdom in Proverbs, there is no evidence that he was intending to portray the long-promised seed of Abraham and ultimate Son of David. But Jesus as “the incarnation of wisdom” can still be pointed to from the Old Testament book of Proverbs since he certainly lived in perfect accord with the proverbs, and the New Testament explicitly equates wisdom with Jesus in a manner that makes it more than a mere attribute of the divine Son of God.