A fascinating aspect of Jesus’ ministry is how He repeatedly refers to Himself as the “Son of Man.” The title appears over 80 times in the Gospels, making it His preferred self-designation. Yet for many, this raises an important question: If Jesus is truly God incarnate as orthodox Christianity affirms, why would He so consistently use a title that seems to emphasise His humanity?

For anyone who has seriously engaged with Daniel 7, however, it’s impossible to conclude the “Son of Man” title refers to a mere human being. The apocalyptic vision presents a figure who is unmistakably divine in His authority, power and glory, yet appears in human form. The title actually better fits one who is fully God and fully man, as we shall see. Jesus’ use of the title, then, perfectly illumines His covenant role as both divine mediator and federal head of a new humanity. The title serves as a window into the glory of the incarnation and the wonder of God’s redemptive plan…

 

CONTEXT FOR THE TITLE, “SON OF MAN”

To understand Jesus’ use of this title, we must first look to its most significant Old Testament reference: Daniel 7:13-14.

The prophetic vision portrays a figure who transcends mere humanity. The “Son of Man” in Daniel 7 approaches the Ancient of Days (God Himself) on the clouds of heaven—a mode of transportation reserved for deity throughout the Old Testament. The figure then receives universal worship and an everlasting dominion that “shall not pass away”—attributes that belong exclusively to God. The description is nothing less than a stunning portrayal of divine authority embodied in human form. When Jesus adopts the title, He is deliberately connecting Himself to this messianic prophecy that perfectly fits one who is both fully God and fully human.

What’s more, throughout the Gospels, Jesus employs the title in various contexts: when speaking of His authority to forgive sins (Mark 2:10), His lordship over the Sabbath (Mark 2:28), His suffering and death (Mark 8:31), and His future return in glory (Mark 13:26). This range demonstrates His use of the title, “Son of Man” is no mere acknowledgment of humanity but a claim to be the fulfillment of Daniel’s prophecy.

 

THE SON OF MAN IN REFORMED CHRISTOLOGY

Reformed theology has historically emphasised the importance of Christ’s two natures—He is both fully God and fully man—united in one person. The doctrine, known as the Hypostatic Union, was formulated at the Council of Chalcedon (451 AD) and vigorously defended by Reformed theologians.

The title “Son of Man” beautifully captures this mutual connection, emphasising the eternal Word truly became flesh. Jesus’ humanity isn’t merely incidental to His saving work but essential to it. As the Westminster Shorter Catechism affirms, Christ holds the offices of prophet, priest, and king in both His states of humiliation and exaltation. The “Son of Man” title encompasses both states—pointing to His earthly ministry and suffering as well as His heavenly authority and future glory.

 

COVENANT THEOLOGY AND THE SON OF MAN

Covenant theology provides profound insights into Jesus’ use of the “Son of Man” title:

Jesus is the Second Adam: The “Son of Man” title highlights Christ’s position as the federal head of a new humanity. Romans 5:19 declares, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.” Where the first Adam brought sin and death through his disobedience, the Second Adam—Jesus as the true “Son of Man”—brings righteousness and life through His perfect obedience.

The Second Adam had to be Human: The covenant required a genuine human representative to restore what was lost in the Fall. As Herman Bavinck noted, “The Mediator must be a genuine human being because it was human beings who had sinned and the human nature that had to be restored.” The “Son of Man” title underscores Jesus did not come merely to save individual souls but to establish an entirely new humanity under His headship.

Qualified Covenant Mediator: As the God-man, Christ alone can bridge the infinite gap between the holy God and fallen humanity. The Westminster Larger Catechism explains Christ’s mediation requires Him to be God and man “in one person, that the proper works of each nature might be accepted of God for us, and relied on by us as the works of the whole person.”

 

THE GLORY OF THE SON OF MAN IN REFORMED THOUGHT

Reformed theology uniquely emphasises the glorious dimensions of the “Son of Man” title, seeing in it not merely a reference to Christ’s humiliation but a declaration of His exaltation and sovereign reign. The following aspects highlight the Reformed understanding of this glorious title.

• Divine Authority Publicly Claimed: In the pivotal moment of His trial, Jesus made His most explicit connection between Himself and Daniel’s vision. When asked if He is the Christ in Mark 14:62, Jesus responds: “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” Here Jesus combines Daniel 7’s “Son of Man” imagery with Psalm 110’s vision of enthronement. This declaration, which prompted charges of blasphemy, reveals how Jesus intended this title as an unmistakable claim to divine authority and glory.
• Present Heavenly Reign: Reformed theology strongly emphasises Christ’s current royal status, not just His future return. As the Westminster Confession states, Christ is now “seated at the right hand of God the Father, making intercession, and shall return, to judge men and angels, at the end of the world.” The Son of Man who was humiliated on earth has now been exalted to the highest place (Philippians 2:9).
• Glorified Humanity in Heaven: The ascended Christ remains fully human, though glorified. His physical resurrection body has ascended to heaven, where He continues His mediatorial work in both natures. This means that humanity, in the person of the Son of Man, now participates in divine glory. The human nature assumed by the eternal Son has been taken to the very throne of God—a stunning reality that shapes our worship and hope.
• Divine-Human Judge: The title suggests the Son of Man has been given authority to judge the world (John 5:27). This role is entrusted to Him precisely because He is human, having experienced human life from within. Yet this human judge exercises divine prerogatives, determining eternal destinies with perfect justice and mercy.

 

CONCLUSION

The title, “Son of Man” perfectly expresses the wonder of incarnation and redemption. Far from contradicting His divinity, the title reveals how God’s eternal Son entered into human history to fulfil the covenant promises and establish a new humanity under His headship.

The Son of Man is simultaneously the suffering servant who gives His life as a ransom and the glorious king who receives an everlasting kingdom. He is both the last Adam who recapitulates human history and the Lord from heaven who transforms it.

 

SON OF MAN—RELATED FAQs

Why did Jesus use “Son of Man” rather than more explicitly divine titles? The title’s apparent humility served a strategic purpose in Jesus’s ministry. It allowed Jesus to make messianic claims while avoiding immediate political misunderstandings that other titles might have triggered. This approach created space for Jesus to redefine messianic expectations through His teaching and actions before His crucifixion, while still connecting Himself to Daniel’s divine figure.

• How does Jesus’ use of “Son of Man” differ from Ezekiel’s? In Ezekiel, God addresses the prophet as “son of man” (ben adam) about 90 times, emphasizing Ezekiel’s humanity and the distinction between the human prophet and the divine God. Jesus, however, uses the title (bar enasha in Aramaic) as a self-designation with clear connections to Daniel 7’s glorious figure who receives worship and dominion. While Ezekiel’s title highlights human frailty, Jesus’s usage claims transcendent authority.
• Does the Reformed tradition see “Son of Man” as more important than “Son of God”? Reformed theology doesn’t elevate one title above the other, but sees them as complementary revelations of Christ’s person and work. “Son of God” emphasizes Jesus’s divine nature and eternal relation to the Father, while “Son of Man” highlights His messianic role and representation of humanity. Together, these titles express the fullness of Christ’s hypostatic union and covenant mediatorship, with each illuminating different aspects of His saving work.

How does the “Son of Man” title relate to Christ’s virgin birth? The virgin birth ensured Jesus was truly human (Son of Man) while not inheriting Adam’s sin nature. As the Second Adam, Jesus needed to be genuinely human but not under the federal headship of the first Adam’s fall. The miraculous conception by the Holy Spirit preserved Christ’s sinlessness while establishing His genuine humanity, making Him the perfect “Son of Man” who could represent humanity without sharing in our guilt.

• What implications does Christ as “Son of Man” have for our sanctification? Because the “Son of Man” is our covenant head, believers are united to Him by faith and participate in His life, death, and resurrection. Our sanctification flows from this union, as we are conformed to the image of the true Son of Man who perfectly embodied humanity as God intended. His genuine humanity assures us that He understands our struggles and can provide the grace needed for godly living in real human circumstances.
• How does Jesus as “Son of Man” comfort believers facing suffering? The Son of Man Himself experienced profound suffering, rejection, and death, showing that human pain is not evidence of God’s absence. Jesus explicitly connected the title to His suffering (Mark 8:31), demonstrating that the divine-human Mediator has firsthand knowledge of human anguish. This provides tremendous comfort to suffering believers, who can trust that their High Priest sympathises with their weaknesses through His own human experience.

How should the “Son of Man” theology shape our worship and preaching? Our worship should celebrate both Christ’s transcendent divinity and His genuine humanity, avoiding any tendency to emphasise one nature at the expense of the other. Preaching should proclaim the Son of Man as both the exalted Lord who reigns in glory and the compassionate brother who shared our humanity. This balanced emphasis cultivates both reverent awe and intimate trust in worshippers, helping them relate to Christ as both the sovereign God who saves and the human mediator who represents them.

 

SON OF MAN—OUR RELATED POSTS

• Why do We Affirm Jesus is Fully God and Fully Man?
• Affirm the Virgin Birth? Why Must We?
• Stop the Search: Jesus is The Promised Messiah
• Exploring the Historicity of Jesus: Facts and Evidence
• Five Eyewitnesses of the Resurrection: Their Compelling Testimony
• Types of Christ and His Cross in the Old Testament