The Transcendent Son Hidden in Elohim
The transcendent son of YHVH exists beyond and outside the ordinary range of human experience or understanding. The Bible and the Rabbinical literature undoubtedly speak of a being in heaven, who was in the Creator’s plan at the origin of the universe, through whom and for whom all things visible and invisible were created: The transcendent son of YHVH.
The Messiah of YHVH has a human nature with all human traits including the ability to sin. And indeed, what virtue would have been for the transcendent son of YHVH, if He was born without sinful inclination? None. He would not have sinned, because he could not have sinned. Then, he would have been declared righteous not by virtue of faithfulness, but simply by nature of being perfect. Then, his sacrifice to take the punishment on Himself would have been of little value. This we discussed in the series of articles “The Human Messiah“.
This heavenly being the Rabbis of blessed memory had called the king Mashiach (Messiah). From the beginning of the creation of the world king Messiah was born, because he entered the mind of the Creator before even the world was created. The Apostolic Writings go even further to say that king Mashiach, the transcendent son of Elohim, was the secret that has been hidden in the Creator who created all through His son.
This article is devoted, for the glory of the Father, to transcendent king Messiah and the work He has done in the creation. But what is His name, and what is His son’s name?
Who has gone up to the heavens and come down?
Who has grasped the wind in His fists?
Who has bound the waters in a garment?
Who established all the ends of the earth?
What is His name, and what is His son’s name, if you know it? (Pro 30:4)
This chapter contains a collection of individual sayings of one person, Agur, of whom nothing more is said: unlearned in wisdom and knowledge of God. Agur answers his complaint of ignorance in Pro 30:5-9 saying that one cannot know the Creator by his own wisdom, but He will make Himself known through the written Word, to which no addition is to be made, Pro 30:6, if one puts away falsehood and lies.
Verse 4 is a fourfold question with two possible significations: either it refers to (1) a heavenly Being highly exalted above all creatures, so that the question “What is his name?” refers to the name of this heavenly Being. Or the question is primarily meant of (2) a human being: “What man has the ability to do all these things?”, if there is one, then name him!” But the choice between these two possible interpretations is very difficult to make.
The second question by its interpretation does not appear to imply the Creator as the inquirer, but a human to another human, since it will be unnatural for the Creator to ask, “Is there at all a human who can comprehend the heavens and the earth? What is His name, if you know it?” and whose answer would allude to: “There is not such a man (who can claim infinite ability and knowledge of the Creator)”, as if the Creator would not know. Therefore, the question could be made from a man to the Creator, after the manner of Exo 15:11, “Who is like You, O Yehovah, among the mighty ones? Who is like You, great in set-apartness, awesome in praises, working wonders?” (Exo 15:11)
And in this case, it will be more of a statement than of a question, but then again, we are to explain as to why a man would praise the Creator by asking such questions, i.e. “What is his name, and what is his son’s name, if you know it?” Thus, we come to the first signification in which the question refers to a heavenly, incomprehensible in nature, Being highly exalted above all, because of all heavenly work He has done, after the manner of Isa 40:12, “Who has measured the waters in the hollow of his hand, and measured the heavens with a span, and contained the dust of the earth in a measure, and weighed the mountains in scales and the hills in a balance?” (Isa 40:12)
And as He shows Himself in the greatness and wonderfulness of His work, He must be exalted above them all, as the poet does. This conclusion comes naturally to us that we have before us an omnipotent One who has the absolute power to have done the heavens and the earth, and absolute One in power and authority to sustain His creation, someone to whom the word אֱלוֹהַּ eloah, the absolute One, in the following verse 5 would be most suitable, and another word with which this One is called קְדשִׁים, kedoshim, the set-apart One, in the preceding verse 4.
So, if someone wants to find the answer to the fourfold question “Who has done all these wonders?”, the question “What is His Name? of this being above all beings, will always be present before him. This question also presupposes that this name is not any kind of name of men, but a name that expresses the supernatural essence and nature of this being that has the power to make the heavens and the earth and sustain them. The further question, with which the proverb ends, “And what is his son’s name?” denotes that this supernatural being, the Creator of the heavens and the earth, has a son and also brings the question, “Who has seen the son, at the time of his birth?” with the most natural answer: “No one!”
And in this case, the most logical conclusion that can be made is that the son of the Creator of the heavens and the earth is a primeval being and a mediator in the creation of the world. “If you know, asks the inquirer”, turning himself to man, “what are their essential names, tell them to me, if you know them?” With all that being said, we are coming to the conclusion that the nature of the Creator of the heavens and the earth and His son is hidden, as from the inquirer, so from everyone else, because it is beyond the reach of human knowledge to comprehend. The question also presupposes the son as a servant in the creation of the world who in Chapter 8 of Proverbs is called Wisdom (Pro 8:1). Let us take time to read about the Wisdom of the Creator,
Yehovah possessed me, the beginning of His way, as the first of His works of old. I was set up ages ago, at the first, before the earth ever was. When there were no depths, I was brought forth, when there were no springs heavy with water. Before mountains were sunk, before the hills, I was brought forth, before He had made the earth and the fields, or the first dust of the world. When He prepared the heavens, I was there, When He inscribed a circle on the face of the deep, when He set the clouds above, when He made the fountains of the deep strong, when He gave to the sea its law, so that the waters would not transgress His mouth, when He inscribed the foundations of the earth, then I was beside Him, a master workman, And I was His delight, day by day Rejoicing before Him all the time, (Pro 8:22-30)
This chapter contains an allegorical picture of Wisdom as a noble woman. Were it not for this feminine portrayal, on account of חָכְמָה chokmah, being in feminine gender, we may suppose that the poet was discerning a personification of Wisdom as the son in chapter 30. Nevertheless, this wisdom the poet here personifies further in an actual personification in the Word of the Creator by which the heavens were made, as said in Psa 33:6. To her the poet attributes an existence preceding the creation of the world as he places her at the head of the creation with the power, which was before heaven and earth were, and which operated at the creation. Moreover, not only did her existence precede the creation of the heaven and the earth, but she was also actively taking part in the creative work. Wisdom had already been there when the Creator created the world, and had come into existence long before that, as His servant, after the manner of Isa 48:16, “…I have not spoken in secret from the beginning; from the time that it was, I was there. And now the Master Yehovah has sent Me, and His Spirit”. (Isa 48:16)
Wisdom has said that she was brought forth before the world was, and that she was present when it was created, and in what capacity she assisted in the creation of the world. She was the mediating force and power which the Creator made use of, as said in Pro 3:19, “YHVH has by Wisdom founded the earth”. Thus Wisdom, during the whole process of creation, went forth in pure delight with which she translated into creation the will of YHVH, whose commands she obeyed with rejoicing. This mystical presentation of the Wisdom of the Creator is further expounded in the mystical account of Apostle Yochanan in the first chapter of his Gospel concerning the transcendent son of the Creator. We read,
In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. He was in the beginning with Elohim. All came to be through Him, and without Him not even one came to be that came to be. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness has not overcome it. (Joh 1:1-5) … And the Word became flesh and dwelt among us, and we saw His glory, glory as of an only brought-forth of father, complete in favor and truth. (Joh 1:14) … No one has ever seen Elohim. The only brought-forth Son, who is in the bosom of the Father, He did declare. (Joh 1:18)
As the words reveal the invisible thoughts of men, so does the Word uttered at the creation reveal the unseen Absolute Power. The Absolute Power spoke, and the heaven and the earth were done. As His Word preceded the act of creation, so did Wisdom which was the utterance of the Creator. He who created time preceded time, and the Word which is before time is eternal. The Word Yochanan spoke of, personifies further the Wisdom by which the heavens were made. To the Word Yochanan attributed the existence preceding the creation of the world as he places the Word, the transcendent Son, at the head of the creation, “The Amein, the Trustworthy and True Witness, the Beginning of the creation of Elohim”, (Rev 3:14). The Wisdom and the Word have been said that they were brought forth before the world was, and that they were present when it was created. Thus, they were the mediating force and power which the Creator made use of. Thus, the Wisdom and the Word of YHVH being one and the same came forth from Him in the beginning and when it was the time to become flesh to dwell among us in the manifestation of a transcendent son: In the beginning was Wisdom, and the Wisdom was with Elohim, and the Wisdom was Elohim. The Wisdom was in the beginning with Elohim. All came to be through the Wisdom, and without the Wisdom not even one came to be that came to be.
With that said, we can read anew the prophecy of the revelation of the glory of YHVH in Isa 40:5 that was revealed and will be revealed again when the proper time come for the transcendent son to appear a second time. “And the Word was made flesh, and dwelt among us” (Joh 1:14), and the glory of YHVH was revealed, and the mankind saw it and will see it again (Isa 40:5), “the glory as of the only begotten of the Father, full of grace and truth” (Joh 1:14), because the mouth of YHVH has spoken it (Isa 40:5). Hence, we deduct that the Word is the glory of the Creator, because through it everything visible and invisible were created.
The Rabbis of blessed memory were fully aware of the prophecy concerning the coming of king Messiah. They believed that the Messiah is the Wisdom and the Word of YHVH, had existed before this becoming, and believed that He is the full glory of the Father. Thus, they speak of the heavenly being, the transcendent son of the Creator, who was in His creation plan. We read,
The belief was general that the sending of the Messiah was part of the Creator’s plan at the inception of the Universe. Seven things were created before the world was created: Torah, repentance, the Garden of Eden (i.e. Paradise), Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah (Pes. 54a). In a later work there is the observation: From the beginning of the creation of the world king Messiah was born, for he entered the mind (of God) before even the world was created (Pesikta Rab. 152b)
Read more in the article on what the Rabbis believed about the Messiah.
To summarize what has been said so far about the preexisting heavenly being, the transcendent son of Elohim, we understand that the ages were prepared by the Word of Elohim, so that what is seen was not made of what is visible (Heb 11:3), and to make us see how this secret has been hidden in Elohim who created all through His son (Eph 3:9), who is the likeness of the invisible Elohim, the first-born of all creation. Because in Him were created all that are in the heavens and on earth, visible and invisible – all have been created through Him and for Him. (Col 1:15-16), through whom He speaks to us, through whom He made the ages, who being the brightness of the glory and the exact representation of His substance, is sitting at the right hand of the Father, having become so much better than the messengers. (Heb 1:2-4)
So, what are the Name of the Creator and His transcendent son, “What is His Name, and what is His son’s name, if you know it?” (Pro 30:4)
In conclusion, in THE BOOK OF ENOCH translated by R. H. CHARLES, D.LITT., D.D., London, Society for Promoting Christian Knowledge, 1917, we find an ancient oath concerning the revelation of the name of “the Son of Man”, the transcendent son of the Creator. Chapter 69:13-15 reads thus:
… And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael. 16 And these are the secrets of this oath …
And they are strong through his oath:
And the heaven was suspended before the world was created, And forever.
17 And through it the earth was founded upon the water,
And from the secret recesses of the mountains come beautiful waters,
From the creation of the world and unto eternity.
18 And through that oath the sea was created,
And as its foundation He set for it the sand against the time of (its) anger,
And it dares not pass beyond it from the creation of the world unto eternity.
19 And through that oath are the depths made fast,
And abide and stir not from their place from eternity to eternity.
20 And through that oath the sun and moon complete their course,
And deviate not from their ordinance from eternity to eternity.
21 And through that oath the stars complete their course,
And He calls them by their names,
And they answer Him from eternity to eternity.
22 And in like manner the spirits of the water, And of the winds, and of all zephyrs, and (their) paths 23 From all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the 24 hoarfrosts, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, And glorify (Him) with all their power and their food is in every act of thanksgiving: They thank and glorify and extol the name of the Lord of Spirits for ever and ever. 25 And this oath is mighty over them and through it [they are preserved and] their paths are preserved, and their course is not destroyed. 26 And there was great joy amongst them, and they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.
27 And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, and he caused the sinners to pass away and be destroyed from off the face of the earth, and those who have led the world astray. 28 With chains shall they be bound, and in their assemblage-place of destruction shall they be imprisoned, and all their works vanish from the face of the earth.
29 And from henceforth there shall be nothing corruptible; For that Son of Man has appeared and has seated himself on the throne of his glory, and all evil shall pass away before his face, And the word of that Son of Man shall go forth and be strong before the Lord of Spirits.
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