Why is Ezekiel addressed as "son of man" in Ezekiel 2:1? Text of Ezekiel 2:1 “Then He said to me, ‘Son of man, stand up on your feet and I will speak to you.’ ” Frequency in Ezekiel and the Old Testament Ezekiel is called “son of man” ninety-three times, far more than in any other book. Outside Ezekiel the phrase appears of prophets in Numbers 23:19; Job 25:6; Psalm 8:4; Isaiah 51:12; Jeremiah 49:18; and in Daniel 8:17, while Daniel 7:13 employs the Aramaic equivalent bar-’ĕnāš for the messianic figure. The density in Ezekiel underlines the book’s unique stress on God’s holiness versus human frailty. Contrast Between Divine and Human Ezekiel’s visions include radiant wheels (1:15–21), cherubim (10:1–22), and the glory of Yahweh (1:26–28). Against that backdrop, “son of man” keeps the prophet grounded. The address reminds readers that revelation does not originate in human genius but in divine initiative (cf. 2 Peter 1:21). Commissioning Formula in Prophetic Literature Other prophets receive similar humility-inducing words: Isaiah cries “Woe to me! For I am ruined” (Isaiah 6:5); Jeremiah protests, “I do not know how to speak; I am but a youth” (Jeremiah 1:6). In Ezekiel the recurring “son of man” functions as a liturgical refrain in the call narrative (chs. 2–3) and every subsequent oracle, underscoring that the message, not the messenger, carries authority. Solidarity with the Exilic Community Ezekiel ministered among the first wave of captives by the Kebar Canal (Ezekiel 1:1–3) circa 593 BC, a date corroborated by Babylonian ration tablets listing “Ya’u-kīnu, king of Judah” (Jehoiachin). By addressing the prophet as ben-’ādām, God ties him to the same judged yet promised-people, making his pronouncements empathetic rather than aloof. Foreshadowing the Incarnation and Messianic Title Daniel’s bar-’ĕnāš becomes Jesus’ self-designation: “the Son of Man” (Mark 10:45). Ezekiel’s title anticipates this climax. Where Ezekiel embodies judged humanity needing the Spirit to stand (Ezekiel 2:2), Christ embodies perfect humanity empowered to redeem. The consistent Scriptural arc—from Ezekiel’s name to Christ’s resurrection eyewitness corpus (1 Corinthians 15:3-8)—reveals divine authorship uniting both Testaments. Historical and Archaeological Corroboration The Babylonian Chronicles (BM 21946) confirm Nebuchadnezzar’s 597 BC deportation mentioned in 2 Kings 24:10-16, situating Ezekiel historically. Excavations at Tel Abib near the Chebar Canal reveal Neo-Babylonian settlement patterns matching the book’s geography. Such convergences strengthen confidence that Ezekiel’s wording—including “son of man”—reflects authentic sixth-century realities, not later fiction. Theological Implications: Human Agency Empowered by the Spirit Immediately after the address, “the Spirit entered me and set me on my feet” (Ezekiel 2:2). God does not leave the “son of man” to human strength; divine empowerment accompanies divine commission. The same pattern culminates in the Resurrection, where the second “Son of Man” is “declared with power to be the Son of God by His resurrection from the dead” (Romans 1:4). Practical Application for Today’s Believer Being repeatedly called “son of man” trains readers to remember their creaturely status. Yet the Spirit still equips ordinary people for extraordinary tasks (Acts 1:8). Humility and empowerment are not mutually exclusive but complementary. Conclusion Ezekiel is addressed as “son of man” to emphasize his humanity, his solidarity with the exiles, his dependence on the Spirit, and the chasm between Creator and creature—while simultaneously directing readers to the ultimate Son of Man who bridges that chasm through His death and resurrection. |
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