Connection Between Ezekiel's and Jesus' Son of Man Titles
The title "Son of Man" is used in both the Old Testament, particularly in the book of Ezekiel, and the New Testament, primarily in reference to Jesus Christ. In Ezekiel, the prophet is addressed as "Son of Man" over 90 times, emphasizing his humanity and mortality in contrast to the divine beings he encounters in his visions [2].
The phrase "Son of Man" in Ezekiel is understood as a reminder of the prophet's frailty and lowliness. It is a title that distinguishes him from the heavenly beings he is privileged to see and from the nation of Israel, referred to as "sons of Israel" [3, 4]. This distinction is crucial as it highlights Ezekiel's role as a representative of humanity, tasked with receiving and communicating divine messages to his people.
The use of "Son of Man" in Ezekiel is often seen as a humbling title, intended to prevent the prophet from becoming too exalted by the revelations he receives. This interpretation is supported by various commentators, including Matthew Henry and John Gill, who note that the title serves as a reminder of Ezekiel's mortal nature and his solidarity with the people to whom he is sent [3, 5].
In the New Testament, Jesus adopts the title "Son of Man" for himself, drawing on its usage in Daniel 7:13, where it refers to a divine being who receives dominion and glory from God. Jesus' use of this title is multifaceted, encompassing aspects of his humanity, his divine mission, and his eschatological role [1].
The connection between Ezekiel's and Jesus' use of "Son of Man" lies in their shared humanity, as well as their unique roles as representatives of God to humanity. While Ezekiel is called "Son of Man" to emphasize his mortality and prophetic role, Jesus uses the title to assert his identity as the Messiah and the Son of God, who has come to redeem humanity [6].
Early Christian interpreters, such as Hippolytus, recognized the distinction between the "Son of Man" in Ezekiel and Jesus' use of the title. They understood Jesus' adoption of the title as a fulfillment of the Old Testament prophecies and a declaration of his divinity and humanity [7].
The title "Son of Man" thus serves as a bridge between the Old and New Testaments, highlighting the continuity between Ezekiel's prophetic role and Jesus' messianic mission. Both figures are addressed or refer to themselves as "Son of Man," emphasizing their connection to humanity and their divine calling.
The significance of the "Son of Man" title in both Ezekiel and the Gospels underscores the importance of understanding Jesus' identity and mission in the context of Old Testament prophecy and Jewish tradition. By examining the use of this title in Ezekiel and its adoption by Jesus, we gain insight into the theological and christological themes that are central to the biblical narrative.
The patristic interpretation of the "Son of Man" title, as seen in the writings of Hippolytus, further illuminates the connection between Ezekiel and Jesus. According to Hippolytus, Jesus' use of the title signifies his assumption of humanity, making him the "Son of Man" in a way that fulfills and transcends Ezekiel's experience [7].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Son of man — (1.) Denotes mankind generally, with special reference to their weakness and frailty (Job 25:6; Ps. 8:4; 144:3; 146:3; Isa. 51:12, etc.). (2.) It is a title frequently given to the prophet Ezekiel, probably to remind him of his human weakness. (3.) In the New Testament it is used forty-three times as a distinctive title of the Saviour. In the Old Testament it is used only in Ps. 80:17 and Dan. 7:13 with this application. It denotes the true humanity of our Lord. He had a true body (Heb. 2:14; Luke 24:39) and a rational soul. He was perfect man.”
- Ezekiel “Ezekiel 2:1 (YLT) — It <FI>is<Fi> the appearance of the likeness of the honour of Jehovah, and I see, and fall on my face, and I hear a voice speaking, and He saith unto me, `Son of man, stand on thy feet, and I speak with thee.'”
- Ezekiel (Nonconformist/Puritan) “Matthew Henry on Ezekiel 2:1: The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (Eze 2:1, Eze 2:3), Son of Adam, Son of the earth. Daniel is once called so (Dan 8:17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that sill he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary h”
- Ezek (Protestant academic) “Tyndale House on Ezek 2:3: 2:3 The Lord addressed Ezekiel regularly as son of man (Hebrew ben-’adam, “son of Adam”). This phrase reminded Ezekiel that he was profoundly different from the heavenly beings before whom he stood. In contrast to them, he was a child of the dust, a mere mortal. It also marked him out from the nation of Israel (literally the sons of Israel). They were a rebellious nation, true descendants of Jacob, whose defining characteristic was striving with God and man (Gen 32:28). As a son of Adam, Ezekiel represented a new community of faith, empowered by the Spirit to form a ”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 2:1: And he said unto me,.... The glorious Person who sat upon the throne, whose appearance is described in the latter part of the preceding chapter: son of man; as he was to be that spake unto him; and so it may denote relation, affection, and familiarity; or otherwise it is expressive of humiliation; of the frail, mean, and low estate of man, through the fall, Psa 8:4; wherefore some think Ezekiel is thus addressed, lest he should be lifted up, and think himself as one of the angels, because he had seen so great a vision; just as the Apostle Paul was humbled, lest he s”
- Revelation (Protestant academic) “Tyndale House on Revelation 1:13: 1:13 the Son of Man (or a son of man.): Son of Man is a title Jesus used for himself (see Dan 7:13; Matt 8:20; 9:6; 16:13; Mark 2:28; 9:9; 14:41; John 1:51; 3:13; 5:27). • The long robe and gold sash give Christ an authoritative appearance (see Rev 19:13-16; Dan 10:5). The robe was a priestly garment symbolizing purity and holiness.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — CHAP. XXIV.(4) ARGUMENT.--THAT THESE HAVE THEREFORE ERRED, BY THINKING THAT THERE WAS NO DIFFERENCE BETWEEN THE SON OF GOD AND THE SON OF MAN; BECAUSE THEY HAVE ILL UNDERSTOOD THE SCRIPTURE. (part 3): of so great a mystery, he evidently set forth in saying, "And that Holy Thing which shall be born of thee shall be called the Son of God;" the proof that the Son of God descended, and that He, in taking up into Himself the Son of man, consequently made Him the Son of God, because the Son of God associated and joined Him to Himself. So that, while ”