The Identity and Significance of the Son of Man
The title "Son of Man" is used in Scripture to denote both the general humanity of individuals and, distinctively, the person of Jesus Christ. In the Old Testament, the phrase "son of man" often refers to mankind in general, emphasizing human weakness and frailty [1, 11]. For example, passages like Job 25:6 and Psalm 8:4 use the term in this sense [1]. The prophet Ezekiel is frequently addressed as "son of man," likely to underscore his human limitations [1].
However, the title takes on a profound messianic significance in Daniel 7:13, where "one like a son of man" is depicted coming with the clouds of heaven to receive everlasting dominion, glory, and a kingdom [1, 6]. This figure is presented as the "Head of restored humanity," fulfilling the original destiny of mankind as rulers over creation [6].
In the New Testament, "Son of Man" becomes a distinctive title for Jesus, appearing forty-three times [1]. Jesus frequently used this title for himself [5]. This usage highlights His true humanity, indicating that He possessed a true body and a rational soul, making Him "perfect man" [1, 7]. The incarnation of the Son of God involved Him taking on human nature, being "born of a woman" in the same way other humans are [7]. This is crucial for His role as Mediator [8].
The title also carries judicial authority. Jesus states in John 5:27 that the Father "has given him authority to execute judgment, because he is the Son of Man" [4]. The long robe and gold sash associated with the "Son of Man" in Revelation 1:13 further emphasize His authoritative and priestly appearance [5].
While "Son of Man" emphasizes Christ's humanity, it does not diminish His divinity. Augustine notes that Christ Jesus is both God and man, being God before all worlds and man in our world [9]. John of Damascus explains that when Christ is named "Son of God" and "God," it refers to His divine nature, but when His subsistence is discussed, it encompasses the properties of both His divine and human natures [10]. The "Son of Man" is thus understood as the divine Son of God who fully entered into human experience, becoming the "image of the invisible God" [2, 3].
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.”
- Colossians “Colossians 1:15 (BSB) — The Son is the image of the invisible God, the firstborn over all creation.”
- Hebrews “Hebrews 1:3 (BSB) — The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high.”
- John “John 5:27 (Tyndale) — and hath geven him power also to iudge in that he is the sonne of man.”
- 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)”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
- 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) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 35.--JESUS CHRIST, BEING THE ONLY SON OF GOD, IS AT THE SAME TIME MAN.: Wherefore Christ Jesus, the Son of God, is both God and man; God before all worlds; man in our world: God, because the Word of God (for "the Word was God"(6)); and man, because in His one person the Word was joined with a body and a rational soul. Wherefore, so far as He is God, He and the Father are one; so far as He is man, the Father is greater than He. For when He was the only Son of God, not by grace, but by nature, that He might be also full of grace, He became the”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 50: or of His humanity the properties of divinity: for we do not say that His flesh or His humanity is uncreated. But when we speak of His subsistence, whether we give it a name implying both natures, or one that refers to only one of them, we still attribute to it the properties of both natures. For Christ, which name implies both natures, is spoken of as at once God and man, created and uncreated, subject to suffering and incapable of suffering: and when He is named Son of God and God, in reference to only one of His nature”
- Psalms (Protestant academic) “Tyndale House on Psalms 8:4: 8:4 human beings (literally son of Adam): The Hebrew idiom son of man (or son of Adam) means a human being. Through the influence of Dan 7:13-14, it became a title with divine overtones in the New Testament. See Heb 2:6-8, where this passage is quoted.”