Why does Jesus refer to himself as “Son of Man,” a term with apocalyptic connotations that is absent from Paul’s writings? Overview of the Term “Son of Man” The phrase “Son of Man” appears frequently in the Gospels and is uniquely used by Jesus when referring to Himself. This designation carries multifaceted significance, connecting divine prophecy in the Hebrew Scriptures with the lived ministry and future return of Christ. It encompasses humility and exaltation, indicative of both Christ’s humanity and His divine authority. The term does not appear in Paul’s letters, leading to the question of why Jesus employs this title, but Paul does not. Exploring the Old Testament foundation of the phrase and Jesus’ own teaching reveals a deliberate theological rationale that unifies Scripture. Old Testament Foundations In the Old Testament, “son of man” can mean “human being” (Psalm 8:4: “What is man that You are mindful of him, or the son of man that You care for him?”). However, the most notable foundation lies in the apocalyptic vision of Daniel 7:13–14: “(13) In my vision in the night I continued to watch, and I saw One like a son of man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. (14) And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.” Here, “One like a son of man” appears before the “Ancient of Days,” receiving everlasting dominion and authority. This sets the stage for an apocalyptic, messianic figure who is human yet invested with divine power and honor. Many first-century Jewish interpreters, such as certain apocalyptic communities reflected in the Dead Sea Scrolls, saw this passage as pointing toward a future deliverer. Usage by Jesus in the Gospels Jesus employs the phrase “Son of Man” over eighty times in the Gospel accounts. Examples include Matthew 9:6: “But so that you may know that the Son of Man has authority on earth to forgive sins…” and Luke 19:10: “For the Son of Man came to seek and to save the lost.” 1. Identification with Humanity: In each example, Jesus highlights His full humanity, relating to Isaiah’s prophecy that the Messiah would be a servant who bears our infirmities (Isaiah 53). By using a term that can emphasize human nature, Jesus demonstrates that He partakes fully in the human experience. 2. Claim to Divine Authority: At the same time, Jesus aligns Himself with Daniel’s apocalyptic figure. In Matthew 26:64, Jesus declares: “From now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.” This directly references Daniel 7:13–14, affirming that He possesses divine authority and stands as the prophesied ruler whose kingdom remains secure forever. 3. Messianic Secret and Progressive Revelation: The “Son of Man” title was less politically charged in the first-century Jewish context than “Messiah” (Christ). By choosing “Son of Man,” Jesus revealed His mission progressively, avoiding immediate political misunderstandings. This term carried prophetic significance without yielding to messianic expectations of earthly conquest. Apocalyptic Connotations The link to Daniel 7 firmly grounds “Son of Man” in an apocalyptic framework. This identity refers to the final judgment, the ultimate vindication of the righteous, and the establishment of God’s everlasting kingdom. The Gospels consistently mention Jesus describing events of the last days using “Son of Man,” emphasizing His role as the Judge and Redeemer of humanity (Matthew 25:31–32). Additionally, the imagery of “coming on the clouds” (Matthew 24:30) is inherently apocalyptic, conveying cosmic authority. The “Son of Man” declaration thus announces Jesus as the divine-human figure who inaugurates the kingdom of God and will return to consummate it. Why the Term is Absent from Paul’s Writings 1. Context and Audience: Paul’s epistles address early Christian communities grappling with issues such as Gentile inclusion, Christian conduct, church unity, and Christ’s resurrection. Rather than focusing on the Danielic “Son of Man” imagery, Paul emphasizes the lordship (“Christ,” “Lord”) and the redemptive work of Jesus (e.g., Romans 3:22–24; 1 Corinthians 15:3–4). 2. Theological Emphasis: Paul underscores the crucifixion and resurrection, seamlessly blending Jewish and Greco-Roman contexts. He presents Jesus as the “last Adam” (1 Corinthians 15:45), the one who reverses Adam’s sin. Titles like “Lord,” “Son of God,” and “Christ” succinctly communicate Jesus’ divine stature and saving work to predominantly Gentile readers. 3. Consistency with Jesus’ Teaching: Paul’s emphasis on Christ’s atoning sacrifice, resurrection, and exaltation does not contradict Jesus’ “Son of Man” title. Instead, Paul focuses on the theological results of Jesus’ work. Both sets of writings affirm Christ’s lordship and divine-human nature in complementary ways. Implications for Christology 1. Balance of Divinity and Humanity: Taken in full biblical context, “Son of Man” affirms the complete humanity of Jesus, while Danielic references show that He possesses divine authority. These two aspects unite in orthodox Christian teaching, aligning with John 1:14: “The Word became flesh and made His dwelling among us.” 2. Future Judgment and Reign: The consistent appearance of “Son of Man” in eschatological discourse highlights Jesus as the ultimate judge (Matthew 25:31) and eternal ruler (Daniel 7:14). Paul’s letters, though they do not employ “Son of Man,” share the same doctrine by describing Christ’s reign until His enemies are placed under His feet (1 Corinthians 15:25). 3. Uniqueness of Jesus’ Self-Identification: The title reflects Jesus’ preferred self-reference during His earthly ministry. By using a phrase laden with apocalyptic and messianic meaning, Jesus draws from the shared scriptural heritage of His Jewish audience, embedding His claims within their prophetic expectation. Historical and Archaeological Corroborations 1. Daniel Manuscripts in Qumran: The discovery of the Daniel manuscripts (e.g., 4QDan) among the Dead Sea Scrolls confirms the centrality of Danielic prophecy in first-century Jewish thought. The presence of these texts at Qumran and references to a messianic figure in other sectarian writings underscore anticipation for a “son of man” figure who would bring God’s kingdom. 2. First-Century Jewish Expectations: Writings attributed to groups in the Second Temple period (e.g., certain sections of 1 Enoch) also reflect an expectation of a heavenly deliverer like “the Son of Man.” These works illuminate how Jesus’ contemporaries might have understood His self-designation. 3. Synoptic Gospel Consistency: The textual reliability of the Synoptic Gospels (Matthew, Mark, Luke) shows agreement on Jesus’ regular use of “Son of Man.” Numerous papyri and codices (such as P45, P75, and Codex Vaticanus) preserve these designations in a stable form, supporting the claim that this language genuinely derives from Jesus’ recorded words. Concluding Reflections Jesus’ reference to Himself as “Son of Man” springs from Daniel’s apocalyptic vision, highlighting His identity as fully human yet endowed with divine authority over an everlasting kingdom. This term engages both the Jewish prophetic tradition and the unfolding revelation of Christ’s mission on earth. Although “Son of Man” does not appear in Paul’s writings, Paul’s Christology and the Gospels’ portrayal of Jesus seamlessly align. The Pauline letters focus on the crucifixion and resurrection, proclaiming that Christ is Lord over all creation. Meanwhile, the Gospels show Jesus intentionally using a title that integrates humility with exaltation, culminating in His role as the supreme, divine-human authority prophesied in Daniel. In total, the varied expressions of Jesus’ identity in the New Testament—“Son of Man,” “Christ,” “Lord,” “Son of God”—all converge in revealing Him as the long-awaited Savior who redeems humanity and reigns forever. The consistent biblical testimony, corroborated by historical manuscripts and archaeological findings, affirms the coherence and trustworthiness of the Scriptures in declaring Jesus as the one who has “all authority in heaven and on earth” (Matthew 28:18). |
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