One of the most intriguing aspects of the Gospel narratives is Jesus’ repeated self-reference as the “Son of Man.” This title, while seemingly humble and ordinary, carries profound theological significance. To modern ears, the phrase may sound like a simple affirmation of Jesus’ humanity. But to His Jewish audience—and to attentive readers of Scripture—this was a loaded and unmistakably divine claim. This article will explore why Jesus preferred the title “Son of Man,” how it differs from the more common “Son of God,” and how, paradoxically, it became His most exalted self-designation.
1. “Son of God”: A Common but Misunderstood Title
Biblical Usage
The title “Son of God” appears throughout Scripture, but not always in the unique sense that Christians later came to understand it. In the Old Testament:
- Angels are called “sons of God” (cf. Job 1:6; 38:7).
- The people of Israel are referred to as God’s son: “Israel is my firstborn son” (Exodus 4:22).
- Kings, especially from the line of David, were also adopted as “sons of God”: “You are my son; today I have begotten you” (Psalm 2:7).
Even in the New Testament, others are called “sons of God” in a participatory sense:
- Believers are made sons and daughters of God through grace (Romans 8:14–17).
Jesus as “Son of God”
When Jesus is called “Son of God,” it goes beyond adoption. The Gospels affirm His unique and eternal relationship with the Father:
- “The Father and I are one” (John 10:30).
- “He who has seen me has seen the Father” (John 14:9).
Nevertheless, the term “Son of God” could, in theory, be misunderstood as a metaphor or honorific title, especially in a culture where the expression had multiple meanings. This is likely why Jesus rarely used it directly for Himself, although He did affirm it when questioned (cf. Matthew 26:63–64).
2. “Son of Man”: A Messianic and Mysterious Title
Jesus calls Himself the “Son of Man” more than 80 times in the Gospels. It’s His favorite self-designation. But why?
The Hebrew Background
The phrase “son of man” (Hebrew: ben adam) in the Old Testament often simply means “a human being.” For example:
- “What is man that you are mindful of him, or the son of man that you care for him?” (Psalm 8:4)
- Ezekiel is repeatedly addressed as “son of man” (Ezekiel 2:1; over 90 times).
But Jesus’ use of the term goes beyond this generic sense. His usage echoes Daniel 7:13–14, which reads:
“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 kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion…”
This is the key passage to understand Jesus’ claim.
3. Daniel’s “Son of Man”: A Divine Figure
Daniel’s vision presents a mysterious figure who:
- Rides the clouds of heaven (a divine prerogative in the Old Testament, cf. Psalm 68:4).
- Approaches the Ancient of Days (God Himself).
- Receives worship and eternal dominion—something never given to a mere man or angel.
To His Jewish audience, Jesus’ repeated allusions to this figure would not be lost. In fact, claiming to be this “Son of Man” was far more provocative than calling Himself the “Son of God.”
4. Jesus’ Use of the Title: Humanity, Suffering, and Glory
Jesus employs the “Son of Man” title to reveal His threefold identity:
a) His Humanity
- “The Son of Man has nowhere to lay his head” (Luke 9:58).
- “The Son of Man came eating and drinking…” (Matthew 11:19).
These statements affirm His full participation in human life.
b) His Suffering and Death
- “The Son of Man must suffer many things… and be killed” (Mark 8:31).
- “The Son of Man is going to be delivered into the hands of men…” (Mark 9:31).
Jesus ties His redemptive suffering to the figure in Daniel who would receive dominion—thereby joining the cross and the crown.
c) His Exaltation and Return
- “You will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven” (Mark 14:62).
This declaration, made before the Sanhedrin, leads directly to His condemnation for blasphemy. Why? Because He claimed to be that divine figure from Daniel who would one day judge the world.
5. A Paradoxical Revelation: Hidden Glory
By choosing the title “Son of Man,” Jesus achieved two things:
- He concealed His divinity from those not ready to receive it, while subtly revealing it to those who knew the Scriptures.
- He revealed a new model of divine kingship: one that passes through humility, suffering, and self-gift.
In doing so, Jesus avoided political misunderstandings associated with the Messiah or Son of God titles (which some expected to be a military ruler), and pointed instead to the mystery of the Cross and the Resurrection.
6. The Church’s Interpretation
The Catechism of the Catholic Church confirms this reading:
“Jesus accepted Peter’s profession of faith, which acknowledged Him to be the Messiah, by announcing the imminent Passion of the Son of Man.” (CCC 440)
It continues:
“Jesus preferred the title ‘Son of Man’ which reveals both his heavenly glory and his identification with humanity. In the end, it expresses his messianic mission more fully than any other title.” (cf. CCC 661, 662)
The Church Fathers likewise affirm this dual dimension. St. Athanasius taught that only one who is truly God and truly man could reconcile God and humanity. The “Son of Man” is not less than “Son of God,” but rather the fullness of divine condescension and glorification in one title.
Conclusion: A Title of Hidden Majesty
To the casual listener, “Son of Man” might sound humble—even ordinary. But Jesus, with divine precision, used it as the ultimate messianic cipher. It allowed Him to reveal His divinity progressively, in line with His mission and the Father’s plan.
So while many in Scripture were called “sons of God,” only one could rightly claim to be the Son of Man from Daniel’s vision—the one who would suffer, rise again, ascend into heaven, and return in glory. And that one is Jesus Christ, true God and true Man, to whom belongs eternal dominion.
“And every eye will see him, even those who pierced him…” (Revelation 1:7)
For the Son of Man shall come again in glory.
Amen. Come, Lord Jesus.
Vox Divini 