Introduction 

The Devil's Advocate,[1] a 1997 film starring Al Pacino and Keanu Reeves climaxes during a dispute between Kevin Lomax (Reeves) and John Milton (Pacino). In the exchange, Lomax learns that Milton, his enigmatic employer, is also his estranged father. However, their clash results in a more shocking revelation.

Kevin Lomax: Who are you?!
John Milton: I have so many names.
Kevin: Satan!
John: Call me Dad.

In a moment that deserves a classic Keanu "whooaa," Lomax discovers that his father is actually – wait for it – Satan! But, despite such a dramatic plot twist, the devil lies in the details of their dialogue.

Notice how the excerpt ends. The manner in which Milton identifies himself tells us a great deal about his identity and mission. That is, though he is evil incarnate, he forsakes his satanic swagger for something more down-to-earth. In his own words, he tells Kevin, "Call me Dad."

This simple self-identification encapsulates a complex identity, relationship and storyline. Specifically, despite his "many names," "Dad" best captures the essence of John Milton's demonic character and agenda as well as the movie's overall plotline.

The Power Of Simple Self-Identification

The New Testament also displays the power of simple self-identification when Jesus refers to himself repeatedly as the "son of man."[2] Though this sounds unassuming to us, we must consider why Jesus uses it so much. What is he communicating about himself and his mission?

This essay helps answer such questions. In it, we present a basic theology of the "son of man," a portrait of paradox painted by several OT figures that find their NT fulfillment in Jesus and his Church.

Our essay presents this portrait in two parts: Old Testament (OT) Survey and New Testament (NT) Self-Identification. First, we begin with some key theological background from the OT. Next, we show how Mark uses this OT background in order to bring Jesus into the NT foreground. Finally, we comment briefly on the Church's participation in the portrait of the "son of man" in the world as it follows Jesus by faith.

For further study and reflection, check out the footnotes and bibliography. In the meantime, grab a Bible so that together, we can look deeply into this beautiful portrait, beginning with the OT.

Part I: Old Testament Survey

In Part One, we provide a survey of OT teaching. Specifically, we'll look at a few OT figures that provide some key aspects in our theology of the "son of man."

  • a mere mortal
  • a royal son of God
  • a cosmic judge and king
  • a servant

Look again at that list. You should already sense the oncoming paradox. Though the scope of this essay won't allow us to study these figures exhaustively, we hope to draw out various contrasts that contribute to the portrait of paradox in the "son of man."

As you read, note the Scripture references under each section and follow along with a Bible. Remember, we need to appreciate this OT background so that we can appreciate how Mark uses his Bible to present the "son of man" in the foreground of his Gospel.

Son of Man = Mere Mortal

OT Background
Ezekiel
Numb. 23:19
Ps. 8:4; 144:3; 146:3
Job 16:21; 25:6; 35:8
Isa. 51:12, 56:2
Jer. 49:18, 33; 51:43
Dan. 8:17

The most obvious OT references to the "son of man" are found in the book of Ezekiel. However, in order to understand God's repeated reference to Ezekiel as אָ�"ָם־�'ֶּן ("son of man"),[3] we need to understand the book's context and storyline.

Despite clear and constant warning, the nation of Israel hardens its heart against God by placing its hope in nationalistic and religious institutions. Eventually, divine judgment decimates Jerusalem, the temple and all that was "home" as Israel faces foreign invasion, captivity and exile in Babylon.

At the same time, God sends a prophet-priest named Ezekiel to remind Israel of where they went wrong. Ezekiel's task is to call the exiles back to right relationship with God. So, his message is short and to the point: God is God and we are not. God is God and we are mere mortals. The language of the book makes this clear.[4]

Though this may seem obvious to us, it would have stunned ancient readers and hearers. In order to appreciate this, we need to unpack the phrase �'ֶּן־אָ�"ָם, translated "son of man." Literally, it is the "son of Adam." This directs us back to the book of Genesis and God's original purpose for mankind. This also brings us to our first contrast and beginning stages of our paradox. In Genesis, we learn that Adam is a mortal…yet much more than a mere mortal. He is the royal son of God.

Son of Man = Royal Son of God

OT Background
Gen 1:26-28; 5:1-3
Exod. 4:22; Ps. 80:15; Jer. 31:9; Hos. 11:1 (Israel)
2 Sam. 7:14; 1 Chron. 28:6-7; Ps. 2; 8; 80; 110 (David/kings)
Prov. 30:1-4

In the midst of a broken world, Scripture guides us to truth on God's original intentions and eventual outcomes for creation, what was and will be. This includes the Bible's teaching on humanity.

In Genesis, God creates Adam[5] and appoints him to rule over creation. But, he also fastens this responsibility to a relationship. Read Gen. 1:26-28 and 5:1-3. Note how the parallels in language point to a deep intimacy between God and Adam.

26Then God said, "Let us make man in our image, after our likeness… So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, "Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth…"

1…When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created. When Adam had lived for 130 years, he fathered a son in his own likeness, after his image and named him Seth...
Gen. 1:26-28; 5:1-3

Again, Adam rules as a king for God and relates as a son to God.

The NT confirms this OT truth. In Luke's Gospel, we read about Jesus' baptism and genealogy (family tree). The baptism identifies him as God's beloved son, but the genealogy traces his roots back to Adam, history's first "son of God."

22…and a voice came from heaven, 'You are my beloved Son; with you I am well pleased.' 38Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph…the son of Enos, the son of Seth, the son of Adam, the son of God…
Luke 3:22-23, 38

While Jesus is history's ultimate son of God, Adam is history's original son.[6] This further emphasizes man's glorious beginnings in the father-son relationship between God and Adam.

Remember, the "son of man" is a portrait of paradox. Though Ezekiel casts him down as a mere mortal, Genesis reminds us that he is God's royal son. Since both accent what it means to be in right relationship with God, both are essential to our theology of the "son of man."

However, Adam abdicates his throne and rebels against his heavenly father. He falls from his lofty status and sends creation into chaos. Another son, the nation of Israel,[7] revisits Adam's failure. Then, another son, David, does the same until the fall of Israel's champion, the slayer of giants and the man after God's own heart sentences the royal line and nation into captivity and exile.

Yet, God does not allow this to be a death sentence. A glorious vision lies around the corner…or beyond the clouds. To see it, we must look up to the cosmic vision found in the book of Daniel.

Son of Man = Cosmic Judge and King

OT Background
Daniel 7

The book of Daniel makes a unique contribution to OT "son of man" theology. Specifically, the apocalyptic[8] vision of Dan. 7:13-14 reveals a figure that rides the clouds as his chariots.[9]

To understand Daniel's cloud-rider, we must place him in the clash between the kingdom of Babylon and the kingdom of God. This cosmic figure comes to manifest God's kingdom and judge any and all rivals to it. Therefore, though Israel suffers under Babylon's yoke, God promises to vindicate his people and reconcile his world through the descent of "one like the son of man" (7:13).

Now, let's take a moment to review our growing portrait of paradox. Ezekiel gives us the "son of man" as a mere mortal. Genesis gives us a royal son. Daniel gives us a cosmic judge and king.[10] But, there remains a final contrast. Having envisioned the "son of man" coming on the clouds, the prophet Isaiah gives us one last element: a humble servant.

Son of Man = Servant

OT Background
Isa. 37:35; 42-53 (The Servant Songs)
2 Sam. 3:18; 7:5, 8, 2
1 Kings 3:6; 8:25; 11:13, 32, 36, 38; 14:8
2 Kings 19:34; 20:6
1 Chron. 17:7
2 Chron. 6:15-17, 42
Ezek. 34:23-24; 37:24

The book of Isaiah delivers a series of songs[11] that sound forth Israel's redemption. However, these riffs and refrains focus on one figure: the servant of the LORD.[12] Throughout history, many have debated the servant's identity. Is he Cyrus, a Persian king? Is he Isaiah himself? Is he the nation of Israel? Is he Israel's deliverer? Which one is it?

The nation's exile was an above-ground expression of a far deeper root of rebellion. It was a malady requiring a more drastic remedy. So, though Cyrus ushers in partial restoration and return from exile, he does not accomplish the full redemption of the ultimate servant of the LORD.

Isaiah's songs reveal the breadth of the servant's accomplishments. He fights for justice and restores the oppressed. He renews God's promises and brings reconciliation. He brings physical, social, political and spiritual liberation and ushers in worldwide blessing to Jews and Gentiles. In short, these songs sound forth the servant's success.

Yet, they also sing of the servant's distress and futility. Specifically, the final song (52:13-53:12) – commonly referred to as "Isaiah 53" – describes Israel's white-knuckled refusal and rejection of him. But, how can he prosper and suffer, receive reward and rejection?

The answer lies in how the servant succeeds. Through him, God indeed brings restoration, the "good news of happiness" (52:7). But, this does not come by ignoring the people's sins, but by absorbing them. The servant is a "man of sorrows" (53:3), one who purchases salvation by presenting himself as an acceptable atoning sacrifice. This unites the seemingly contrasting elements of the servant's mission.

By now, seeing the mere mortal, royal son, cosmic judge and king and suffering servant, we agree that the "son of man" is indeed a portrait of paradox. Yet, there remains haziness and incompletion.

Who is this one that restores mankind's right relationship with God, rules over God's creation, manifests his kingdom, and redeems his people? Who can do all of this?  When he comes, how will we recognize him?

Figure 1 OT Survey of the Son of Man.PNG

Simply put, the "son of man" will show and tell us. So, we now escort this figure out of the OT shadows and into the NT spotlight. That is, in Part Two, we transition from OT survey into NT self-identification, the "son of man" in the Gospel of Mark.

Part II: New Testament Self-Identification

In Mark's Gospel, rulers, religious elite and rank-in-file all struggle over Jesus' identity. On the other hand, Peter (8:29), a Roman soldier (15:39), and God the Father (1:11)[13] make crystal clear affirmations concerning him. Yet, when all is said and done, Jesus provides ultimate clarity and completion through his life, death, and resurrection as God the Son shows and tells us who the "son of man" is and what he came to do.

Figure 2 NT Self-Identification of Jesus as the Son of Man.PNG

Jesus shows and tells when and how he wants. This becomes evident in the way that Mark scatters his "son of man" references throughout his Gospel.[14] His timing and placement are everything. Two references come very early (2:10, 28), but from that pont on, all mention of "son of man" ceases until the end of chapter eight. From there, a rapid-fire flurry of references continues for the remainder of the book. So, though Jesus initially keeps his identity a secret,[15] chapter eight transitions from concealing to revealing as Jesus repeatedly identifies himself as the "son of man."

The turning point comes as Jesus asks his disciples, "Who do people say that I am?" Peter responds, "You are the Christ!"[16] He's right (!)…and wrong.  We see this when after Jesus asks, "Who do you say that I am?" he effectively answers, "This is who I say that I am."[17]

31And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again…38For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels...
Mark 8:31, 38

In this one excerpt, Jesus appropriates the paradox of the "son of man" to himself. He draws out two contrasting figures from our OT survey: Isaiah's suffering servant and Daniel's cosmic judge and king.[18] Together, these defy Peter's expectations and draw out the paradox of the Gospel: Jesus' suffering paves the way to his glory. He descends to his cross in order to ascend to his crown.

So, Mark's Gospel embraces the paradox in the "son of man." The peasant from Nazareth marches towards Jerusalem, the city of the king. Like Daniel's "son of man," he descends to bring judgment, but like Isaiah's servant, he offers himself as a ransom. This is expected and stunning. But, this is what God does. He works through paradox.

As we near our close, one last paradox remains. The full portrait of the "son of man" is that of an individual…and a people.

Part III: The Portrait Of Paradox Continues

Though Scripture portrays the "son of man" as an individual, it unites his identity and mission to a community.[19] So, our last stroke draws the relationship between Jesus Christ and the Church. Just as we see Jesus going from cross to crown – from Isaiah's servant to Daniel's cosmic figure – we now include Mark 8:34 to see our place in the calling of the "son of man."

31And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again…34And calling the crowd to him with his disciples, he said to them, "If anyone would come after me, let him deny himself and take up his cross and follow me…38For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels..."
Mark 8:31, 34, 38

The biblical writers remix Isaiah's Servant Songs and sing them over us.[20] After all, pain and suffering often invades our individual and collective stories. Yet, the Bible also provides us with a promise, namely that we will participate in cosmic glory upon Jesus' final cloud-riding descent.

13I 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...18but the saints of the Most High shall receive the kingdom and possess the kingdom forever and ever…22until the Ancient of Days came, and judgment was given for the saints of the Most High and the time came when the saints possessed the kingdom… 27And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; their kingdom shall be an everlasting kingdom and all dominions shall serve and obey them…
Dan. 7:13-14, 18, 22, 27

In Christ, by the Spirit, we suffer and serve like Isaiah's servant. In Christ, by the Spirit, we bring judgment against injustice and sin. Jacob's Well, having combed the Scriptures, we arrive at a final contrast that completes our theology of the "son of man," our portrait of paradox. In Christ, by the Spirit, Jesus' ministry and mission, his rule and reign…become ours. Indeed, simple self-identification goes a long, long way.

Notes

  1. http://www.imdb.com/title/tt0118971/
  2. The New Testament uses "son of man" eighty-five times, eighty-one of which come from Jesus Himself. The other four come from the multitudes (John 12:34), Stephen (Acts 7:56), and the Apostle John in the book of Revelation (Rev. 1:13; 14:14). Within the four Gospels, "son of man" appears thirty, thirteen, twenty-five and thirteen times in Matthew, Mark, Luke and John, respectively.
  3. The Lord refers to Ezekiel as "son of man" ninety-three times.
  4. Some scholars translate �'ֶּן־אָ�"ָם ("son of man") as "human" or even "mortal."
  5. The Hebrew word אָ�"ָם ("Adam") has a dual meaning. It is both the name of an individual man and also the generic name for humanity – male and female.
  6. To be clear, Jesus is, was and will always be God the Son, the eternal second person of the Trinity. In this sense, he always precedes Adam. However, in a historical sense, Adam comes before Jesus. So, the genealogy shows (Luke 3:38) that Adam is the original, royal human son who comes before Jesus in history.
  7. Both the OT and Jewish tradition consider Abraham to be a "second Adam." Through him, God creates Israel, his national son (Exod. 4:22; Hos. 11:1), and gives a commission to bring worldwide blessing. So, in many ways, Israel's establishment and later exile is a retelling of Adam's creation and fall.
  8. Apocalyptic literature is a literary genre that uses dramatic language, complex motifs and metaphors, and cosmic imagery in order to cast a great vision for a distant future. Within the context of Jewish writings, Israel's apocalyptic literature gave them great hope of future glory despite their present circumstances.
  9. Since the Jews referred to Israel's God as the great "cloud rider" (Ps. 104:3; Isa. 19:1), Dan. 7:13-14 shows that that the "son of man" is more than a mere mortal for he accompanies the "Ancient of Days" (God) on the clouds.
  10. In C.S. Lewis' The Lion, Witch, and the Wardrobe, each of the Pevensie children go by multiple names. Each name emphasizes different aspects of their character. For example, on various occasions, Lucy, the youngest daughter, is known as a) "Lu," b) "a daughter of Eve" and c) "Queen Lucy the Valiant." Such titles capture the many layers in her identity as a) Peter, Susan, and Edward's youngest sibling, b) a human, and c) part of the prophesied royal line that would defeat the wicked queen and rule over Narnia.
  11. Isa. 42:1-9; 49:1-13; 50:4-11; 52:13-53:12
  12. Isaiah's Servant Songs (Isa. 42-53) form the backbone of what is known as Isaiah's Book of Comfort (Isa. 40-66). Thus, God designates his servant ("My servant") as the one through whom he brings ultimate comfort and restoration.
  13. The phrase "this is my beloved son in whom I am well pleased" is a convergence of two OT passages, Ps. 2:7 and Isa. 42:1 (cf. 41:8). The first references God's royal son (the king) and the second points to his servant. Here again, Jesus' identity and mission bring together many OT figures and storylines. Ultimately, Jesus will absorb these roles into his self-identification as the "son of man."
  14. There are thirteen specific references to Jesus as the "son of man" in the Gospel of Mark: 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62.
  15. Scholars have various opinions concerning the "The Messianic Secret." James Edwards offers a biblical understanding of this in his commentary where he notes Jesus' desire to distance his mission from widespread misconceptions concerning the Messiah, namely that he would come with force to overthrow Rome and set up political rule. So, Jesus kept his true identity and mission a secret until the time was right for him to reveal that his glory would not come through political conquest, but through death and resurrection. See J.R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans: 2002), 61-65.
  16. "Christ" means "anointed one," a term for God's long-awaited king, the Messiah.
  17. The Gospel of Mark constantly asks, "Who is this?" and Jesus' words and works gradually provide the answers.
  18. These "son of man" references in Mark recall Isaiah's servant: 8:31; 9:9, 12, 31; 10:33, 45; 14:21, 41. These references recall Daniel's cosmic figure: 8:38; 13:26; 14:62.
  19. The story that began with God, Adam and humanity continued with others through history (Abraham-Israel, Moses-Israel, David-Israel, etc.) but comes full flower in the Gospel's climax of God, Jesus Christ, and the Spirit-indwelt and empowered Church.
  20. The NT writers reveal the Church's solidarity with Isaiah's servant songs and the suffering of Jesus: Acts 5:40, 9:16, 13:47; Rom. 8:17, 10:15; 2 Cor. 1:6; Gal. 3:4; Phil. 1:29; 1 Thess. 3:4; 2 Tim. 1:12; 1 Pet. 2:20, 3:14-17, 4:19; Rev. 2:10, 12:11

 

Bibliography

Beale, G.K. A New Testament Biblical Theology: The Unfolding of the Old in the New. Grand Rapids, MI: Baker Books, 2011.

Block, D.I. The Book of Ezekiel (Chapters 1-24): New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans. 1997.

Edwards, J.R. The Gospel According to Mark: Pillar New Testament Commentary. Grand Rapids, MI: Eerdmans, 2002.

Lane, W.L. The Gospel According to Mark: The New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1974.

Ridderbos, H.N. The Coming of the Kingdom. Philadelphia, PA: P & R Publishing, 1962.

Schreiner, T.R. New Testament Theology: Magnifying God in Christ. Grand Rapids, MI: Baker Academic, 2008.