Daniel's Son of Man Reference and Jesus' Identification
The title "Son of Man" is a significant designation in biblical literature, particularly in the book of Daniel and its application to Jesus in the New Testament. In Daniel 7:13, the prophet Daniel describes a vision: "I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him." This figure is depicted as receiving dominion, glory, and a kingdom that all peoples, nations, and languages should serve, an everlasting dominion that shall not pass away [3].
The phrase "Son of Man" in Daniel's prophecy carries a universal scope, representing not merely a Son of David or King of Israel, but the "Head of restored humanity" [3]. This figure is understood to fulfill the "Prot-evangel" in Genesis 3:15, crushing the "seed of the serpent" and realizing humanity's original destiny as the head of creation [3]. The "son of man" in Daniel 7 is contrasted with the beasts that represent earthly kingdoms, suggesting a divine, heavenly origin and authority [3].
In the New Testament, Jesus frequently referred to himself as the "Son of Man" [2]. This self-designation is found throughout the Gospels (e.g., Matthew 8:20; 9:6; 16:13; Mark 2:28; 9:9; 14:41; John 1:51; 3:13; 5:27) [2]. The use of this title by Jesus connects him directly to Daniel's prophecy, indicating his understanding of his own identity and mission as the one who would receive ultimate authority and establish an eternal kingdom. For instance, in Revelation 1:13, Christ is depicted as "the Son of Man" with an authoritative appearance, wearing a long robe and gold sash, symbolizing purity, holiness, and kingly power [2].
The title "Son of Man" also appears in other Old Testament contexts, such as in the book of Ezekiel, where God frequently addresses the prophet as "son of man" [4]. In Ezekiel, the appellation serves to remind the prophet of his human frailty and to foster empathy with those to whom he was sent [4]. While this usage emphasizes humanity, its application to Jesus in the New Testament carries a different weight, signifying both his human nature and his divine authority as prophesied in Daniel [4].
Early Christian theologians like Tertullian discussed the significance of Jesus' self-designation as the Son of Man. Tertullian argued that this title uniquely belongs to Christ because it has a "suitable reason" in him, distinguishing him from any other who might claim the title [1]. He also emphasized that Christ possessed two characters, both human and divine, and two advents: one in humility and suffering, and another in glory [7]. Hippolytus further affirmed that Christ was not only man but also God, asserting that his works demonstrated divine power, just as his sufferings showed him to be human [5].
The "Son of Man" title, therefore, encapsulates both Jesus' humanity and his divine, messianic role as foretold in Daniel. It signifies his connection to humanity while simultaneously asserting his unique authority and destiny as the one appointed by God to rule [3, 6]. This dual nature is crucial to Christian understanding of Christ, as he is seen as both fully human and fully divine, the "only-begotten Son" who possesses by nature what others acquire by gift [6].
Sources
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. X.--FURTHER PROOFS OF THE SAME TRUTH IN THE SAME CHAPTER, FROM THE HEALING OF THE PARALYTIC, AND FROM THE DESIGNATION SON OF MAN WHICH JESUS GIVES HIMSELF. TERTULLIAN SUSTAINS HIS ARGUMENT BY SE (part 4): may be occasioned. And therefore, if Marcion's Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses. Therefore, since the appellation is the sole right of Him in whom it has a suitable reason,(13) if it be claimed for another in whom there is an identity ”
- 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.”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 7:13: Son of man--(See on Eze 2:1). Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horizon of Daniel's prophecy); the seed of the woman, crushing Antichrist, the seed of the serpent, according to the Prot-evangel in Paradise (Gen 3:15). The Representative Man shall then realize the original destiny of man as Head of the creation (Gen 1:26, Gen 1:28); the center of unity to Israel and the Gentiles. The beast, which taken conjointly represents the four beasts, ascends from the sea (Dan 7:2; Rev 13:1)”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 2:3: Son of man - This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the Man Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter i”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — CHAP. XI.-- AND INDEED THAT CHRIST WAS NOT ONLY MAN, BUT GOD ALSO; THAT EVEN AS HE WAS THE SON OF MAN, SO ALSO HE WAS THE SON OF GOD. (part 2): His works assert in Him divine power? For if this should not avail to assert Him to be God from His powers, neither can His sufferings avail to show Him to be man also from them. For whatever principle be adopted on one or the other side, will be found to be maintained.[2] For there will be a risk that He should not be shown to be man from His sufferings, if He could not also be approved as God by His”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: and only-begotten Son he bestows on Christ alone. But how is he an only Son in so great a multitude of brethren, except that he possesses by nature what we acquire by gift? This honour we extend to his whole character of Mediator, so that He who was born of a Virgin, and on the cross offered himself in sacrifice to the Father, is truly and properly the Son of God; but 421 still in respect of his Godhead: as Paul teaches when he says, that he was “separated unto the gospel of God (which he had promised afore by his prophets in the H”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XIV.--CONCLUSION. CLUE TO THE ERROR OF THE JEWS. (part 1): Learn now (over and above the immediate question) the clue to your error. We affirm, two characters of the Christ demonstrated by the prophets, and as many advents of His forenoted: one, in humility (of course the first), when He has to be led "as a sheep for a victim; and, as a lamb voiceless before the shearer, so He opened not His mouth," not even in His aspect comely. For "we have announced," says the prophet, "concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in”