Son of Man | Knowable Word

Old Testament Background

We may think of “Son of God” as the title of Jesus that points to his divinity and “Son of Man” as Jesus’s title which emphasizes his humanity. As I wrote previously, that’s a bit too simplistic.

In many Old Testament uses, the phrase “son of Man” does mean “human.” See, for example, Numbers 23:19, Job 16:21, Isaiah 56:2, Jeremiah 50:40, or Ezekiel 2:1. Most uses of this phrase in the Old Testament occur in Ezekiel as it is God’s preferred way to address the prophet.

However, when Jesus is called the “son of Man,” it is clear this is not just a stand-in for “person.” Jesus called himself the Son of Man scores of times, in ways that pointed beyond mere humanness.

As we explore additional Old Testament background for this title, we find an important passage in the book of Daniel.

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.
And to him was given dominion
    and glory and a kingdom,
that all peoples, nations, and languages
    should serve him;
his dominion is an everlasting dominion,
    which shall not pass away,
and his kingdom one
    that shall not be destroyed. (Daniel 7:13–14)

In one of Daniel’s visions, great, terrible beasts have gained power until the Ancient of Days sits on a throne of judgment. Dominion was taken from the beasts and then, in this passage, given to “one like a son of man.” But we see from verse 14 that this is no ordinary human—this is an everlasting king with a worldwide dominion who seems to have a heavenly origin.

Daniel hears an interpretation of this vision, and the one like a son of man seems to be—in part—representative. Daniel is told that the “saints of the Most High” will receive and possess the kingdom (Daniel 7:18, 22, 27). What is given to the one like a son of man is eventually given to (or shared with) the saints.

By Jesus’s time, it seems that “Son of Man” had become a title with this passage as a large part of its background. In other words, “Son of Man” had distinct Messianic overtones.

Usage in the Gospels

By far, the person in the Gospels who most frequently refers to Jesus as the “Son of Man” is Jesus himself. I count 80 occurrences of this title in the Gospels, and 77 of them are spoken by Jesus. Additionally, this was Jesus’s favorite way to refer to himself—he used a title for himself a total of 131 times, with the 77 occurrences of “Son of Man” followed distantly by “Son” (23 times), “teacher” (6 times), and “Lord” (6 times).

Given the background discussed above, we should not be surprised to see the title “Son of Man” closely associated with authority, judgment, or a future coming of Jesus. (He also uses this title often when predicting his own suffering and death.) We don’t have the space for a complete list—see the data for yourself—but here are a few examples.

“But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—’Rise, pick up your bed and go home.'” (Matthew 9:6)

“For the Son of Man is lord of the Sabbath.” (Matthew 12:8)

“The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.” (Matthew 13:41–42)

“As they were gathering in Galilee, Jesus said to them, ‘The Son of Man is about to be delivered into the hands of men, and they will kill him, and he will be raised on the third day.’ And they were greatly distressed.” (Matthew 17:22–23)

“Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.” (Matthew 19:28)

Conclusion

Jesus’s title as the “Son of Man” points to his humanity, but it carries more weight. Jesus is the one who will be given all dominion and authority, and all people and all nations will serve him.

At this time of year, Jesus’s supreme reign might appear paradoxical. His path to the throne leads through the grave; he conquers by dying. And a crucial part of the story begins in the middle of history, as a baby is born to a humble young couple.

(Note: This was a helpful source as I prepared this article.)

Why did Jesus rise from the dead? We’ve previously looked at Matthew’s account, and today we turn to Luke.

The Purpose of Luke

Luke’s purpose is evident from the first verses of his book (Luke 1:1–4). He is writing an “orderly account” for Theophilus, that he would “have certainty concerning the things [he had] been taught.” Luke writes as a historian.

Following Daniel Wallace, I take this as Luke’s theme: Jesus is the Son of Man, rejected by Israel, offered to the Gentiles.

(See also Peter’s look at Luke for a previous series.)

The Witnesses

Luke 24 opens with three women approaching Jesus’s tomb at dawn (Luke 24:1), expecting to anoint his body with spices they prepared (Luke 23:56). They had seen Jesus’s body laid in the tomb (Luke 23:55), so when they find the stone rolled away, they know where to look. They are “perplexed” to find no body.

As the angels tell the women that Jesus has risen, they emphasize Jesus’s own words.

Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise. (Luke 24:6–7)

The women then remember (Luke 24:8) and tell the apostles what they saw (Luke 24:9). But the apostles don’t believe them (Luke 24:11), so Peter checks it out himself. He leaves the tomb convinced (Luke 24:12).

Remember that Luke is a historian, so he presents his readers with evidence and testimony about this miraculous discovery. We have not one, but two heavenly witnesses declaring, “He is not here, but has risen” (Luke 24:6). All three women who saw the empty tomb are named (Luke 24:10), perhaps for the purpose of verification. The angels point to Jesus’s prophecy about himself (Luke 9:22) as more evidence.

Peter gives the final testimony. It is significant that Peter saw the linen wrappings (Luke 24:12) instead of an empty tomb. Grave robbers would have taken the body with the cloth; a resurrected Jesus would shed his wrappings.

Peter’s previous appearance in Luke did not end well. Jesus looked at Peter after the rooster crow marked Peter’s third denial (Luke 22:61). After being absent at the crucifixion, he was desperate for another chance to see the Lord. He had to see the evidence for himself, and we see it through him.

Who is this Risen Jesus?

Luke doesn’t just present the empty tomb. He teaches us about Jesus in the process.

Through the account of the crucifixion, Luke highlights Jesus’s innocence. Pilate proclaims Jesus innocent three times (Luke 23:4, 23:14, 23:22). Herod can find nothing in Jesus worthy of death (Luke 23:15). One of the crucified criminals recognizes Jesus has done nothing wrong (Luke 23:14). And after Jesus breathed his last, the centurion praised God, knowing Jesus was innocent (Luke 23:47).

In Luke’s gospel, the phrase “sinful men” (Luke 24:7) is unique to this passage. He uses it here as a contrast: Jesus was unlike the men that carried out his death. In his resurrection, Jesus was vindicated, declared righteous and innocent. (See also 1 Timothy 3:16.)

Secondly, in Luke 24:7 the angels refer to Jesus as the “Son of Man.” This was Jesus’s favorite title for himself; the angels confirmed that Jesus used the title rightly. So what does that title mean?

At first glance, the title “Son of Man” seems ordinary, as though Jesus just meant he was a human. But Luke has far more in view.

The title “Son of Man” comes from Daniel 7. In a vision, one “like a son of man” appears before the Ancient of Days and is given dominion, glory, and a kingdom. Strikingly, “all peoples, nations, and languages” will serve him and “his dominion [will be] an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:13–14). Instead of an earthy, human title, “Son of Man” is heavenly and kingly, with worldwide consequences. (For more on Jesus as the Son of Man, see here or here.)

Beyond Israel

A few more details from the surrounding chapters will help us firm up the main point.

Jesus prayed that his Father would forgive those who crucified him (Luke 23:34). He promised one of the criminals that he would be with Jesus in paradise (Luke 23:43). Additionally, when the resurrected Jesus meets with his disciples, he says that “repentance for the forgiveness of sins should be proclaimed in [the Christ’s] name to all nations, beginning from Jerusalem” (Luke 24:47). Jesus came for Jews and Gentiles.

What’s the Main Point?

Here is Luke’s main point.

Believe this: Jesus is the innocent Son of Man, raised from the dead for the whole world.

In the resurrection passage, Luke aims for the head, so let’s focus our application there. Do you believe in Jesus’s resurrection? How does that affect your thinking about forgiveness, God’s power, and God’s promises?

Luke also wrote the book of Acts, and there we see that Jesus’s resurrection changed the apostles and turned the world upside down. Be careful, or it will have the same effect on you.