The Son of Man in 1 Enoch
Why the pre-existence of Christ is Biblical.
“Furthermore, in that place I saw the fountain of righteousness, which does not become depleted and is surrounded completely by numerous fountains of wisdom. All the thirsty ones drink (of the water) and become filled with wisdom. (Then) their dwelling places become with the holy, righteous, and elect ones. At that hour, that Son of Man was given a name, in the presence of the Lord of the Spirits, the Before Time; even before the creation of the sun and the moon, before the creation of the stars, he was given a name in the presence of the Lord of the Spirits. He will become a staff for the righteous ones in order that they may lean on him and not fall. He is the light of the gentiles and he will become the hope of those who are sick in their hearts. All those who dwell upon the earth shall fall and worship before him; they shall glorify, bless, and sing the name of the Lord of the Spirits. For this purpose he became the Chosen One; he was concealed in the presence of (the Lord of the Spirits) prior to the creation of the world, and for eternity. And he has revealed the wisdom of the Lord of the Spirits to the righteous and the holy ones, for he has preserved the portion of the righteous because they have hated and despised this world of oppression (together with) all its ways of life and its habits in the name of the Lord of the Spirits; and because they will be saved in his name and it is his good pleasure that they have life.”
(1Enoch 48:1-7 PSEUD-CW)
The imagery of the “Son of Man” in the Hebrew Bible is a captivating and enigmatic concept that has fascinated scholars for centuries. Daniel 7:13 is one of the key Christological prophecies in the Hebrew Bible; the power of the others was taken away, one “like a man” (kebhar ʾenash) came with the clouds of heaven and came to the Ancient of Days (7:13). In this vision, the bar ʾenash, lit. “Son of man,” is purely figurative; just as the four beasts represent the four preceding empires, so he represents the coming kingdom of the saints of the Most High (7:17f.). The dominant interpretation argues that the bar ʾenash of Dnl. 7:13 is a product of the King-Messiah or Primal Man tradition.12 About fifty years after Daniel, in the symbolic words of Enoch, the Son of Man is an independent individual, a Messianic figure (1 En. 46:2; 48:2; 69:26–29; etc.). A symbolic figure is made independent in other literary contexts as well (e.g., ꜥanani, “man of the clouds,” also according to Dnl. 7:13; Midr. Tanchuma, Toledhoth 14, etc.). This phrase is found primarily in the book of Daniel, where it refers to a heavenly figure who receives everlasting dominion and authority from God (TDOT 2011)'
The passage from 1 Enoch sheds additional light on the significance of the Son of Man imagery. The pre-existence of the Davidic Messiah has long been thought of as being a Christian innovation. However, it is clear from 1 Enoch that the Son of Man was created before the cosmos came into being. This article will look at some of the similarities and differences with the canonical sources, which will demonstrate how there are different persons within the Divine Unity. The ancient Israelites were never strict monotheists. Rather, they held a Henotheistic view of God. It is also important to illustrate that God was not conceived of as the later Rabbinic or Islamic traditions would develop. Rather, there are certainly 3 different aspects of God. First, there is the unseen and transcendent God. Second, the embodied aspect of God, which is identified in the Angel of the Lord; and third, the ruach or Spirit of God. These aspects, or rather persons, form part of the Divine Unity. They are unique in their own personal way; however, they are all one.
According to 1 Enoch, the Son of Man is given a name in the presence of the Lord of the Spirits, even before the creation of the world. This highlights the pre-existence and divine nature of the Son of Man. Moreover, the Son of Man is described as the light of the gentiles and the hope of those who are sick in their hearts, suggesting a universal and redemptive role. Allusions to this passage in 1 Enoch can also be found in the song of Simeon in the Gospel of Luke;
““Now, according to your word, Sovereign Lord, permit your servant to depart in peace.
For my eyes have seen your salvation
that you have prepared in the presence of all people:
a light, for revelation to the Gentiles, and for glory to your people Israel.””
(Luke 2:29-32 NET)
The concept of the “Son of Man” in 1 Enoch reflects the themes of wisdom, righteousness, and salvation found in the Hebrew Bible in several ways:
1. Wisdom: In the Hebrew Bible, Wisdom is often personified as a feminine figure associated with God and praised for her knowledge and understanding. In 1 Enoch, the Son of Man is depicted as a figure who has inherited wisdom directly from God. He is described as “wise in all wisdom” (1 Enoch 46:3) and possessing the secrets of knowledge and understanding. This connects the concept of the Son of Man with the theme of wisdom found in Proverbs and other wisdom literature in the Hebrew Bible.
2. Righteousness: The concept of righteousness is central to the Hebrew Bible, emphasizing the importance of living according to God's laws and commands. In 1 Enoch, the Son of Man is depicted as a righteous and just figure who judges the wicked and brings justice to the world. He is “righteous and upright” (1 Enoch 48:2) and executing judgment on behalf of God. This connects the concept of the Son of Man with the theme of righteousness found throughout the Hebrew Bible, including in the Psalms and the prophetic books.
3. Salvation: The Hebrew Bible contains several instances of God's promise of salvation to the Israelites and the hope of deliverance from suffering and oppression. In 1 Enoch, the Son of Man is portrayed as a deliverer and saviour figure who brings salvation to the righteous. He is referred to as the chosen one, who will “stoop down with the kings of the earth” (1 Enoch 48:4) and judge evil and unrighteousness. This connects the concept of the Son of Man with the theme of salvation found in the Hebrew Bible, including in the Exodus story and the messages of the prophets.
Drawing on temple theology as a hermeneutical lens, we can understand the Son of Man as a messianic figure who embodies the ideals of righteousness, wisdom, and holiness. In the temple, the “fountain of righteousness” represents the source of divine life and blessing. The Son of Man, as the Chosen One, becomes a staff for the righteous, providing support and guidance in their pursuit of righteousness. He also embodies the High Priest, the one who mediates between us and God. The divine and righteous judge.
The concept of salvation plays a prominent role. The “Son of Man” in 1 Enoch refers to a heavenly figure who is associated with judgment, justice, and the deliverance of the righteous. This figure acts as a saviour who brings salvation to the righteous and condemns the wicked.
1 Enoch presents the “Son of Man” as an eschatological figure who comes at the end of time to establish a kingdom of righteousness. He is portrayed as a divine being who is given authority by God to execute judgment and deliver the righteous from suffering and oppression. This concept of salvation focuses on the deliverance of the righteous from the clutches of evil and the establishment of a just and righteous kingdom.
This concept of salvation in 1 Enoch differs from the themes found in the Hebrew Bible in a few ways. In the Hebrew Bible, salvation is often depicted as collective and national, focusing on the deliverance of the people of Israel from enemies and oppressors. It is connected to historical events and often involves physical liberation. Examples include the Exodus from Egypt or the return from Babylonian exile.
On the other hand, the concept of salvation in 1 Enoch, particularly in relation to the “Son of Man,” is more individualistic and eschatological. It emphasizes the deliverance of the righteous individuals from evil, sin, and suffering, leading to eternal life and participation in a heavenly kingdom. This is a departure from the nationalistic focus of salvation found in the Hebrew Bible. Overall, the depiction of the “Son of Man” in 1 Enoch showcases a distinct understanding of salvation, highlighting individual deliverance and an emphasis on an eschatological kingdom of righteousness. Furthermore, the Son of Man reveals the wisdom of the Lord of the Spirits to the righteous and holy ones, preserving their portion and granting them eternal life. This reinforces the notion that the Son of Man is not only a divine figure but also a mediator between God and humanity, bringing salvation and enlightenment.
In Daniel 7:13–14: Human being, lit. “Son of Man,” which in the Bible is idiomatic for human being (Dan. 8.17; Ezek. 2.1; Job 25.6). Here, however, the celestial being is like a human being, i.e., has a human countenance. Daniel’s vision of this heavenly figure, who exercises judgment, is considered by the Jewish tradition to be the Archangel Michael (see 10.13 n.). Christian tradition, especially in the Gospels, saw this as a prediction of Jesus as a heavenly “Son of man.” This messianic use of this title is a Jewish idea as well (1 Enoch 46.1; 48.10; 4 Ezra [2 Esd.] ch 13; b. Sanh. 98a) (Jewish Study Bible, 2nd ed.). This article would argue that there are both an individualistic and communal aspect to the Son of Man. This, again, is tied into the great mystery of multiplicity in Unity. We are all in Christ, and thus the Son of Man embodies us all in the Divine council scene of Daniel 7.
In conclusion, the Son of Man imagery in the Hebrew Bible and the passage from 1 Enoch present a profound and intriguing concept. Through the lens of temple theology, we can interpret the Son of Man as a divine and messianic figure and mediator, who embodies righteousness, wisdom, and hope. This imagery provides a more profound insight into the nature and role of the Son of Man in the biblical text, inviting readers to contemplate the profound mysteries of God's redemptive plan. It also indicates that during this epoch of time, the Israelites held a complex view of the Godhead. For more information on this topic, I would definitely recommend reading “The Angel of the LORD: A Biblical, Historical, and Theological” Study by Matt Foreman.