Prayer Tents Bible References - Prayer Tents

SON OF MAN

A title derived from a Hebrew (ben ʾāḏām) and Aramaic (bar ʾĕnāš) idiom which designates a collective (humanity) or an individual within the collective (human being). Its use as a self-designation for Jesus in the four Gospels and uncertainty about whether it is a christological title have led to widespread and still inconclusive debate about its precise meaning.

In the OT the phrase occurs often as a designation for “humanity” or a “human being” in contrast with divine prerogatives (Ps. 8:4[MT 5]; cf. also Num. 23:19). The phrase is used 93 times in Ezekiel as a designation for the prophet, perhaps here too emphasizing the mere mortal nature of the prophet in contrast to the majesty of God who speaks to him (e.g., Ezek. 2:1).

The occurrence of “son of man” in Dan. 7:13-14, a text of enormous influence in later Jewish and NT traditions, raises the question of whether or not at this pre-Christian stage “son of man” had taken on a titular meaning. In his apocalyptic vision which proclaims the ultimate triumph of Israel over the Seleucid tryant Antiochus IV, Daniel sees “one like a son of man” presented in triumph before the throne of God. This “son of man” represents the eschatologically triumphant Israel or perhaps Israel’s angelic representative before the throne of God. This one “like a son of man” is exalted, in contrast to the last of the four terrifying beasts (probably representing Antiochus) whom God destroys. In Daniel the royal function of the “son of man” is emphasized as he receives from God dominion over all the peoples of the earth and the promise of an everlasting kingship (Dan. 7:14-18). Whether at this stage the term is used in a titular sense or simply as a designation for a human being is uncertain.

The term is also used in the so-called parables of Enoch (1 En. 37–71). Here a titular and messianic content to “Son of Man” is more evident. Enoch has merged several traditions — wisdom mythology about the preexistence and descent to earth of God’s redeeming word, the servant imagery of the latter part of Isaiah, the notion of the just Israelite who suffers and is vindicated by God as found in the Wisdom of Solomon, and the apocalyptic vision of Daniel — to give “son of man” definition as an eschatological redeemer figure. To what extent the parables of Enoch influenced NT use of the title is impossible to determine. Some authors consider 1 En. 37–71 to be later than the Gospel materials and, in the view of some, may even be of Christian origin. At least these Jewish texts provide a parallel to the kind of development that seems to have taken place in the Gospel tradition where Son of Man takes on greater theological weight.

The term “Son of Man” issued almost exclusively in the NT as a self-designation for Jesus (Gk. huiós toú anthrṓpou). The only exceptions are passages where Dan. 7:13-14 (Acts 7:56; Rev. 1:13; 14:14) or Ps. 8:4(5) are cited (Heb. 2:6). Interpreters have generally sorted the various uses of the title into three major categories:

a. Jesus within the context of his earthly ministry: e.g., Mark 2:10 (authority to forgive sins); 2:28 (lord of the sabbath); Matt. 8:20 (nowhere to lay his head); 13:37 (sows the good seed); 12:32 (a word spoken against); 16:13 (who do people say he is); 18:11 (come to save the lost); Luke 7:34 (comes eating and drinking); 11:30 (a sign to this generation).

b. Humiliation and sufferings of the Son of Man: Mark 8:31; 9:31; 10:33 par. (passion predictions); Mark 9:12; 10:45 (gives his life in ransom for the many); Matt. 12:40 (sign of Jonah).

c. Future coming in judgment: e.g., Mark 8:38; 14:62; Matt. 16:27-28; 19:28; 24; Luke 17:22, 24, 26, 30; 21:36.

In John’s Gospel Son of Man is applied to Jesus as the one sent by God who descends from heaven and returns in exaltation (John 1:51; 3:13; 6:62). The title is also used in connection with the death of Jesus which John describes as the hour of Jesus’ glorification or exaltation (John 3:14; 12:23, 34; 13:31).

A much debated point is whether this title was used by the historical Jesus. Some suggest that Jesus used it simply as a self-designation in the mode of the Aramaic and Hebrew idiom (i.e., this human being) or as an expression of humility. Others contend that Jesus referred to an apocalyptic son of man figure in the mode of Dan. 7:13-14 but did not identify himself with this triumphant figure (e.g., Mark 8:38; Luke 12:8). Still others argue that son of man had already taken on a titular sense in the mode of Dan. 7:13-14; 1 Enoch but was given a distinctive set of meanings by the developing Gospel tradition in its application to Jesus. In the manner of Dan. 7:13-14, the title was applied to the glorified Christ but with emphasis on his role as judge at the Parousia rather than king. By extension the title was applied to the earthly ministry of Jesus and to his sufferings, uses that are analogous to the kind of merging of traditions found in 1 Enoch.

Consensus about the tradition history and precise meaning of the son of man designation remains elusive. Interpretation of any given passage must depend on an appreciation of its immediate context and the nuances given the designation by a particular NT author.

Donald Senior

Prayer Tents Bible References - Prayer Tents

SON OF MAN

Eerdmans Dictionary of the Bible (2000)