This article will cover references to Jesus, and prophecies of Jesus, in the 5 wisdom books - Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon. Of these, only 3 contain explicit references to Jesus.
Click a book name to be taken to that book's section:
Job 19:23-27
23 Oh that my words were now written! oh that they were printed in a book!
24 That they were graven with an iron pen and lead in the rock for ever!
25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
26 And though after my skin worms destroy this body, yet in my flesh shall I see God:
27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.
The famous words of Job above demonstrate, firstly, that despite being the most righteous person living on earth at that time (Job 1:8), Job knew that he needed the Redeemer. This is a testimony that Salvation by faith alone in the Redeemer has always been a person's only hope, and the only means that God has provided for redemption, irrespective of when a person lived.
Secondly, Job's statement reveals a number of characteristics of the Redeemer, namely:
Therefore, from this short passage, we can deduce a belief in a bodily resurrection, a divine Redeemer, and a future visit of that Redeemer to earth, in bodily form, where people will be able to see Him.
Psalm 2:1-12
1 Why do the heathen rage, and the people imagine a vain thing?
2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
3 Let us break their bands asunder, and cast away their cords from us.
4 He that sitteth in the heavens shall laugh: the LORD shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I set my king upon my holy hill of Zion.
7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the LORD with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
Above is the entirety of Psalm 2, which is entirely Messianic.
Firstly, the subject is the Lord's "anointed" (verse 2). The terms "Messiah" and "Christ" are Biblically equivalent (John 1:41), and they both mean "chosen" or "anointed", so that when the above is quoted in the New Testament, the word "Christ" is used:
Acts 4:25-27
25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
Secondly, the entire Psalm is in context to the Messiah ruling "the uttermost parts of the earth" (verse 8) - which includes all the Gentile nations. This is something that the speaker, David, never did, and no king in Israel has ever done.
Thirdly, verse 7's "Thou art my Son, this day have I begotten thee", is important, because it is quoted three times in the New Testament (Acts 13:33, Hebrews 1:5, 5:5). And, one of these references teach that the "begetting" which is spoken of was a reference not to the incarnation of Christ, or the eternal sonship of Christ, but rather the resurrection:
Acts 13:33
33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
This same teaching - that Jesus was described as being "begotten" by the resurrection - is elsewhere referenced in the book of Revelation:
Revelation 1:5
5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
This fact gives us a chronology for the rest of the Psalm. It places us after the resurrection of Christ, which was after His first advent.
Therefore, this Psalm is in context to the second advent of Christ, in which He will rule all nations of the world, as an earthly, physical king:
Revelation 11:15
15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
Revelation 19:15-16
15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
These descriptions of Christ's reign from the book of Revelation match the Psalms references to the Messiah ruling the "kings of the earth" (verses 2, 10), and the "heathen" (verse 8).
Finally, the identification of the Messiah as the Son of God in verses 7 and 12 - "Thou art my Son", and "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him".
Notice that the Son would be a ruler, and one to put one's trust in. Every last detail finds its fulfillment in the "Son of God", Jesus Christ (Mark 1:1, John 10:36, etc.), who unashamedly made it clear that if anyone fails to put their trust in Him, they will incur wrath and condemnation (John 3:18, 3:36).
Psalm 16:8-11
8 I have set the LORD always before me: because he is at my right hand, I shall not be moved.
9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
Above, David is speaking of the resurrection, and how he knows that God will raise him up.
The particulars of this passage, however, are not fulfilled in David, but rather Jesus Christ, as the commentary given by Peter in the book of Acts lays out:
Acts 2:25-32
25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
32 This Jesus hath God raised up, whereof we all are witnesses.
Above, Peter points out that David is dead and buried, and his bones were still sitting in the sepulchre at the time he was preaching. However, the Lord Jesus's body didn't decay, because He rose bodily from the dead, and therefore, He is the "Holy One" that David was preaching about in this Messianic Psalm.
Psalm 22:1-31
1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
2 O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.
3 But thou art holy, O thou that inhabitest the praises of Israel.
4 Our fathers trusted in thee: they trusted, and thou didst deliver them.
5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
6 But I am a worm, and no man; a reproach of men, and despised of the people.
7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.
9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.
10 I was cast upon thee from the womb: thou art my God from my mother's belly.
11 Be not far from me; for trouble is near; for there is none to help.
12 Many bulls have compassed me: strong bulls of Bashan have beset me round.
13 They gaped upon me with their mouths, as a ravening and a roaring lion.
14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
17 I may tell all my bones: they look and stare upon me.
18 They part my garments among them, and cast lots upon my vesture.
19 But be not thou far from me, O LORD: O my strength, haste thee to help me.
20 Deliver my soul from the sword; my darling from the power of the dog.
21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
28 For the kingdom is the LORD's: and he is the governor among the nations.
29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
30 A seed shall serve him; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
Above is the entirety of Psalm 22. Jesus Christ famously drew our attention to this Psalm on the cross, saying "My God, my God, why hast thou forsaken me?" (Matthew 27:46, Mark 15:34). On the cross, Jesus was telling us to read this Psalm, and any who have read it find it to be describing exactly what was happening to Jesus Christ, at that moment.
Verses 1-5 of this Psalm serve as a kind of preamble. Verse 6 begins from the perspective of Jesus Christ, hanging on the cross.
In this section, which comprises verses 6-21, Christ is surrounded by "bulls" (verse 12), "lions" (verses 13, 21), and "dogs" (verses 16, 20) - symbolic of the assembly gathered there to crucify Him, and watch the crucifixion.
Of them, Christ says that "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him" (verses 7-8). This matches Christ's experience on the cross exactly. The spectators of His execution were not respectful, or timid. They railed on Him repeatedly (Matthew 27:39-44, Mark 15:29-32, Luke 23:35-39), and verse 8 is a verbatim quotation of the chief priests who were present at the crucifixion:
Matthew 27:41-43
41 Likewise also the chief priests mocking him, with the scribes and elders, said,
42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
Continuing in the Psalm, Christ says that "They pierced my hands and my feet" (verse 16), which is descriptive of crucifixion in such a clear, obvious way, that it needs no explanation. Those present also "part my garments among them, and cast lots upon my vesture" (verse 18), fulfilled to the last detail in John 19:23-24, and also mentioned in Matthew 27:35, and Luke 23:34.
Verses 22-26 of this Psalm then begin to describe the triumph of the Messiah, as though He was just killed, He was then ultimately saved from the power of death, three days later (see the discussion on Psalm 16:8-11 above).
This final section culminates in a description of the whole world - "all the ends of the earth" - turning to the Lord, including those who have already died (verse 29), and those not yet born (verse 31):
Psalm 22:27-31
27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
28 For the kingdom is the LORD's: and he is the governor among the nations.
29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
30 A seed shall serve him; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
This looks toward the second advent of Christ, as well as the worldwide spread of the Gospel that would shortly follow Christ's resurrection.
Therefore, in this Psalm we see the suffering, torment, death, resurrection, and rulership of the Messiah, Jesus Christ, spelled out in a remarkably clear way.
Psalm 45:6-7
6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
In the above Psalm, we have "God" anointing "God". Yet, we know from scores of Scriptures that there is only one God (Isaiah 43:10).
This is because this is spoken to the Son of God, Jesus Christ, as the commentary on this passage in the book of Hebrews tells us:
Hebrews 1:8-9
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
So, God is "anointing" God, and as was already explained in the discussion on Psalm 2 above, "anointed" is the primary definition of the word "Messiah".
Therefore, in this Psalm, the Trinity, and the Deity of the Messiah - two doctrines which were only revealed unambiguously in the New Testament, through Jesus Christ - receive full support.
Psalm 69:8-9, 16-21
8 I am become a stranger unto my brethren, and an alien unto my mother's children.
9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.
16 Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.
17 And hide not thy face from thy servant; for I am in trouble: hear me speedily.
18 Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.
19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.
21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.
Verse 8 of this Psalm references the fact that Jesus Christ's own siblings didn't believe in Him, until after He rose from the dead (John 7:3-5).
Verse 9 references one of the events that made the Pharisees and chief priests most furious at Jesus, when He cleansed the Temple in Jerusalem from the merchants, which lead to a prophecy about the Temple which would be directly referenced by those who mocked Jesus at His crucifixion (Matthew 27:39-40, Mark 15:29-30):
John 2:13-21
13 And the Jews' passover was at hand, and Jesus went up to Jerusalem,
14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
18 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?
19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
21 But he spake of the temple of his body.
This incident's relation to the crucifixion is cemented by verses 16-21 of this Psalm, which describe the crucifixion in much the same way as Psalm 22:1-21, including a reference in verse 21 that Christ would be given gall and vinegar to drink on the cross (Matthew 27:34, 27:48, Mark 15:23, 15:36, Luke 23:36, John 19:28-30).
Psalm 89:3-4, 28-37
3 I have made a covenant with my chosen, I have sworn unto David my servant,
4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.
28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him.
29 His seed also will I make to endure for ever, and his throne as the days of heaven.
30 If his children forsake my law, and walk not in my judgments;
31 If they break my statutes, and keep not my commandments;
32 Then will I visit their transgression with the rod, and their iniquity with stripes.
33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.
34 My covenant will I not break, nor alter the thing that is gone out of my lips.
35 Once have I sworn by my holiness that I will not lie unto David.
36 His seed shall endure for ever, and his throne as the sun before me.
37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.
Above is God's promise that David's children will be rulers forever. As long as the sun and the moon are there, so will David's descendants rule (verses 36-37).
People during the time of Christ also understood this to mean that the Messiah would be from the family of David:
John 7:41-42
41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
Jesus Christ was descended from David on both sides of His family (Matthew 1:1, 1:6, Luke 3:31), and, unbeknownst to the people above, was not born in Galilee, but Bethlehem (Matthew 2:1, Luke 2:4), just as David was (1 Samuel 16:1), and just as prophesied in Micah 5:2.
The fulfillment of this promise in Christ makes sense. There have been no kings in Israel from David, ruling over even only Jerusalem, for many hundreds of years. God's expulsion of the Jews in 70 AD was Him pointing to the everlasting kingship given to Christ, and His children, which is the fulfillment of this promise to David.
Psalm 110:1-7
1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
5 The Lord at thy right hand shall strike through kings in the day of his wrath.
6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
7 He shall drink of the brook in the way: therefore shall he lift up the head.
This Psalm's subject is the "Lord" of David, who is being spoken to by the "LORD" (verse 1). Jesus remarks on this, by saying:
Matthew 22:41-45
41 While the Pharisees were gathered together, Jesus asked them,
42 Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
43 He saith unto them, How then doth David in spirit call him Lord, saying,
44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
45 If David then call him Lord, how is he his son?
Above, Jesus is teaching through rhetoric that the Messiah would be far greater than David - the Son of God. He is the son of David, but He is, more importantly, the Lord of David, as David himself testified in this Psalm.
This Psalm also mentions the priesthood of Melchizedek. Jesus Christ, who like David, was from the tribe of Judah, was not to be part of the Levitical priesthood. Instead, He was to be the High Priest of an everlasting priesthood, after the order of Melchizedek, something described in Hebrews 7, and discussed at length in Jesus in the Torah, under the section covering Genesis 14:18:
Hebrews 7:14-24
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
20 And inasmuch as not without an oath he was made priest:
21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
22 By so much was Jesus made a surety of a better testament.
23 And they truly were many priests, because they were not suffered to continue by reason of death:
24 But this man, because he continueth ever, hath an unchangeable priesthood.
Verses 1-2, and 5-6 of this Psalm speak to the conquering of the heathen nations under the feet of Jesus Christ, which looks forward to the second advent, and the Millennial rule of Christ on earth (Revelation 20:1-6).
In verse 1, the Lord of David is told by God to "Sit thou at my right hand, until I make thine enemies thy footstool". This is exactly what Jesus Christ did, after He rose from the dead, as mentioned very frequently in the New Testament (Mark 16:19, Luke 22:68-69, Acts 7:56, Romans 8:34, Colossians 3:1, Hebrews 10:12, 12:2: 1 Peter 3:22):
Acts 2:32-36
32 This Jesus hath God raised up, whereof we all are witnesses.
33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
34 For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
35 Until I make thy foes thy footstool.
36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
In summary, this Psalm establishes the Messiah as the Lord of David, who has an everlasting priesthood, is currently seated at the right hand of God, and will one day conquer all the nations. All of these details are fulfilled beautifully in Jesus Christ.
Psalm 118:21-23
21 I will praise thee: for thou hast heard me, and art become my salvation.
22 The stone which the builders refused is become the head stone of the corner.
23 This is the LORD's doing; it is marvellous in our eyes.
Above, the symbolism of a cornerstone is used to represent something of chief importance. In this Psalm, a stone that was rejected becomes the cornerstone of the entire building, because of the salvation of God.
This parallels Jesus Christ's rejection by the nation of Israel, His crucifixion, and then the salvation of God in His resurrection, whereafter He has been exalted to His rightful position, on the right hand of God.
This imagery of using a chief cornerstone to represent the Messiah is also found in the book of Isaiah:
Isaiah 28:16
16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.
Furthermore, there is also the concept of that cornerstone having a dual purpose. It also serves as a stumblingstone, which interrupts, and blocks those who don't recognize it:
Isaiah 8:13-15
13 Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.
14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
15 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
Notice above that "The Lord" himself is the stumblingstone. In the New Testament, both this stumblingstone, and the chief cornerstone, are identified as Jesus Christ:
1 Peter 2:4-8
4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Matthew 21:42-44
42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
Romans 9:33
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
Jesus, as already mentioned, is clearly the chief cornerstone, being exalted in His current position. However, it is equally clear that He is the rock of offense, as He has stated that He is the only way to God the Father (John 14:6, 3:18), which creates an impasse for all of mankind.
In summary, Jesus fulfilled the criteria for all of this symbolism to find its meaning in Him. He was rejected, yet He became the cornerstone, and the rock of offense for all of mankind.
Proverbs 30:4
4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
In this passage, four rhetorical questions are asked, with the obvious answer to all of them being "God". Then, there is a final question, which is intriguing, especially the second part.
The first part of the final question - "What is his name?", should be seen as an extension of the first four rhetorical questions. It is another request for an answer to those four questions.
The second part of the final question - "And what is his son's name, if thou canst tell?", assumes that you already understand the answer to the other questions. So, you are being asked about the name of the Son of God.
This is teaching through rhetoric that God has a Son, and specifically, we are being asked to consider a Son, singular. Having the benefit of hindsight with respect to the virgin birth, and Jesus's frequent identification as "The Son of God" (Mark 1:1, John 10:36, etc.), we know the answer to the riddle. Though many are called the sons of God in Scripture, Christ is the "only begotten" Son of God (1 John 4:9, John 3:16), and therefore, the only candidate for who is being asked about here.