The Son of God Given Authority to Judge Because He is ‘Human’: A Study in John 5:27, pt 3
January 15, 2016 5 Comments
NT Usage of ‘(the) Son of Man’
In the NT the idiom is most often arthrous, with only four instances of anarthrous constructions, with John 5:27b included in the latter. We’ll briefly discuss the use of the articular form of the expression in the Synoptic Gospels, and then we’ll go into a bit more detail on the usage in John’s Gospel given our subject verse, John 5:27,32 before examining the remaining uses of the expression in the NT.
As implied above, regarding the arthrous, particularized the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou), Jesus Himself appears to have coined this self-referential term as part of his own idiolect, His own “style” of speaking.33 Predominately, this expression is on Jesus’ lips, and as He used it, it was as an implied reference to Himself in the third person.34 Moreover, the Son of Man “is never used as a confessional title for Jesus,” i.e. “the phrase never functions itself to express an honorific claim made about Jesus.”35 In other words, no one else referred to Jesus as the Son of Man as if it were some sort of recognized title perhaps of christological significance, such as, for example, the Son of God (John 1:49, 11:27).36 This does not mean that the way in which Jesus used this self-reference was not in messianic contexts. This merely indicates that His audience did not recognize the articular expression as having any sort of prehistory or significance beyond Jesus’ own self-usage – though the anarthrous form of the expression would likely have been understood by both Jesus’ protagonists and antagonists, given OT usage. Suffice to say that it is recorded as Jesus’ favorite self-designation, especially in the Synoptic Gospels in which the arthrous form of the idiom is used 69 times.37
There are myriad uses of the Son of Man in the Synoptics – some of divine functions or messianic themes, others more mundane. He has the authority to forgive sins (Mt 9:6; Mk 2:5; Lk 5:24), and He is “Lord of the Sabbath” (Mt 12:8; Mk 2:28; Lk 6:5). Yet Jesus uses this term as a self-reference in His accusation of being a glutton and a drunkard (Mt 11:19; Lk 7:34). The Son of Man foretells his resurrection (Mt 17:9; Mk 9:9), and He provides salvation (Lk 19:9-10) as the One “who gives His life as a ransom for many” (Mt 20:28, Mk 10:45). He is “the one who sows the good seed” (Mt 13:37).38 He will “suffer many things” (Mk 9:12; Lk 9:22), and He will be delivered up in death (Mt 17:22; Mk 9:31; Lk 9:44, etc.). The Son of Man is the subject of the OT prophets (Lk 18:31). He mentions His return (Mt 16:28, 24:27, 30, 37, 39, 44; Mk 13:26; Lk 18:8, 21:27, etc.) and how the Son of Man will be coming in full glory (Mt 24:31, 25:31; Mk 14:62; Lk 21:27) at the eschatological judgment (Mt 25:31ff; Mk 13:26), gathering His “elect” (Mt 24:31, 25:31-33; Mk 13:27); however, the actual judging He will do as “King,” both in a positive sense (Mt 25:31-40, 46b) and a negative sense (Mt 25:31-33, 41-46a).
This definite form of the expression, the Son of Man, the doubly arthrous ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou),39 is found another dozen times in the Gospel according to John and possibly one other as the truncated the Son, given its immediate context (6:40).40 However, the functions of these statements are somewhat different and somewhat more narrowly focused in comparison with Synoptic usage. In the following the specific verses containing the Son of Man are bolded, while the others, which consist of implied references within contexts containing and immediately surrounding the term, are not.
The first occurs in 1:51 in reference to an ‘opened heaven’, with angels descending and ascending upon Him. This is clearly a reference to Jacob’s dream in Genesis 28, but scholars are divided on how to interpret it.41 The next reference is in 3:13 in which He is the one who descended from heaven.42 This motif is also found in 6:27 (and following) as “the food that endures,” i.e. the “true bread from heaven” (6:32), “the bread of life” (6:48, 51, 58; cf. 6:53), which is found in “He who comes down from heaven” (6:33, 46, 50-51; cf. 6:27) in order “to do the will of the Father” (6:38; 6:40 – “the Son”43). This “bread” is identified as His “flesh” (σάρξ, sarx: 6:51, 52, 53, 54, 55, 56), which is linked to His “blood” (6:53, 54, 55, 56), with both bringing eternal life (6:51, 53-54; cf. 6:27, 6:40) to those who believe in Him (6:47; cf. 3:15, 6:29, 35, 40), and it is these believers whom He will raise up “at the last day” (6:39-40, 44, 54). He will also “ascend to where He was before” (6:62; cf. 3:13). In another context, there is the account of Jesus asking the formerly-blind-but-now-healed man if he believes in the Son of Man, with the larger context about ‘spiritual blindness’ and then-present judgment/salvation (9:35; cf. 6:40).
Overall, the main theme in John’s Gospel is Christ’s glorification (δοξάζω, doxadzō), and the Son of Man is found in some of these contexts (12:23, 28, 13:31-32 [cf. 7:39, 8:54, 11:4, 12:16, 14:13, 17:4, 10]). He is ‘glorified’ through being “lifted up” (8:28, 12:32), with the metaphor of Moses’ bronze snake of Numbers 21:8-9 underlying (3:14-15). Verse 12:31, which points to the Cross itself as judgment, is contained in the larger context of the Son of Man’s glorification in 12:23.
The final two appearances, both in 12:34, also refer to Jesus’ being “lifted up;” however, the context is unique in the Gospel according to John in that these words are not on Jesus’ own lips. The first is the crowd paraphrasing Jesus (conflating 12:23 and 12:32), while the second is the crowd then asking Jesus, “Who is this ‘ὁ υἱὸς τοῦ ἀνθρώπου’?” This passage, in context, indicates that they thought Jesus was, or could be the Christ/Messiah, yet they were confounded by His statement that He, as the Son of Man, would be “lifted up” – i.e. He was to die – for they understood that the Christ would “remain forever.” This illustrates that the crowd did not associate the Son of Man directly as a messianic title, but as Jesus’ own self-designation, whatever its meaning. Hare explains by paraphrasing the questions posed by the crowd, “If we have been mistaken in regarding you as the Messiah, what then are you? What are you telling us when you call yourself ‘the Son of Man’?”44
Assessing the usage of the articular form of the expression in John’s Gospel it becomes apparent that it is only in the context of Jesus’ earthly ministry, most often for His ‘lifting up,’ or ‘glorification,’ and in contemporaneous salvation-judgment, as well as the implied future salvation for those who will ‘eat His flesh and drink His blood,’ i.e. those believing in Him,45 whom He will ‘raise up’ “at the last day.” Conspicuously absent, however, is any use of the Son of Man in reference to His eschatological return, in contrast to the Synoptics. In fact, the Gospel according to John barely mentions Jesus’ return at all, and even then the context is ambiguous with regard to timing (21:22-23). Yet, like the Synoptics, the Son of Man is found in references regarding the eschatological consummation of salvation, though John prefers ‘raising on the last day’ as compared to the ‘gathering’ of His “elect” in the Synoptics.46 However, while Matthew utilizes ὁ υἱὸς τοῦ ἀνθρώπου specifically in reference to the negative aspect of eschatological judgment, i.e. final condemnation-judgment, John does not.47 This latter point will be considered in our contextual analysis of 5:27b.
As noted, the final clause in John 5:27 is the only incidence of an anarthrous son of man (υἱὸς ἀνθρώπου) in the Gospel of John – and the one and only time the idiom lacks the articles in the four canonical Gospels. Recall from above, however, that an anarthrous noun is not necessarily indefinite. We will return to this below.
Another thing becomes evident in our brief survey of the Son of Man: The expression does not point exclusively to Christ’s humanity. In the Synoptics, for example, the Son of Man is the one “who gives his life as a ransom for many” (Mt 20:28, Mk 10:45), implying a salvific function, which is made explicit elsewhere (Lk 19:9-10) – a power reserved for deity, not a mere human. Similarly, but more convincingly, in John 9:35 a soteriological function of the Son of Man is surely implied by Jesus’ direct question to the man formerly blind: “Do you believe in the Son of Man?” The larger context clearly indicates inaugurated eschatology in the form of then-present judgment/salvation (9:36-41).48 Most likely, the textual variant replacing the Son of Man with the Son of God in 9:35 is attributable to copyists’ assumptions that the Son of Man was too strong here.49 Furthermore, In John 3:13 the Son of Man is described as the one who descended from heaven – a proclamation of His pre-earthly existence, thus implying His divinity.50
Hurtado asserts that “the Son of Man” has no inherent meaning in and of itself. Each individual statement says something about Jesus but does not actually define the Son of Man: “[T]he expression’s primary linguistic function is to refer, not to characterize . . . [I]t is the sentence/saying that conveys the intended claim or statement, not ‘the son of man’ expression itself”.51 Hurtado seems convincing here, given the evidence.
Outside the Gospels the occurrences of the son of man idiom are all anarthrous except Acts 7:56. The Acts verse describing Stephen’s vision of the heavenly, glorified Jesus in which Stephen, under the power of the Holy Spirit (7:55), states that he sees “the heavens opened and the Son of Man standing at the right hand of God.” At this, the murderous throng was so incensed that individuals covered their ears, yelling as loudly as they could – in part, perhaps, to drown out Stephen’s words – and began to stone him (7:57). The reason the crowd was so infuriated at His statement is, as La Touche notes,
because it was recognized as an assertion that the crucified Galilean Carpenter was standing in the Messiah’s place. Hence the phrase [the Son of Man] (which does not seem to have been a Messianic title) must have been recognized by the Sanhedrin as a Self-applied title of the Lord Jesus Christ.52
That is, while the Sanhedrin understood Jesus as the Son of Man, they did not recognize the expression as messianic or Jesus as the Messiah.
Hebrews 2:6 is a direct quote of Psalm 8:4 (see previous section). Koester remarks, “The context of Ps 8 suggests that ‘man’ (anthrōpos) is a collective noun referring to humankind, but since the noun is singular, it can be applied to the man Jesus . . .”53 Though the expression is not particularized as the Son of Man, O’Brien observes that “the words of the psalm would have struck [early Christians] with a force that went beyond their original setting.”54
The final two appearances of the anarthrous use of the idiom are found in Revelation (1:13, 14:14), and each time there are obvious allusions to Daniel 7:13 in their respective contexts.55 Significantly, neither verse in the Apocalypse definitize the term by employing the articles, for in both contexts – using remarkably similar terminology as that found in Daniel 7:13 – one like υἱὸς ἀνθρώπου is described.56 The contexts are depicting, respectively, eschatological return with impending condemnation-judgment (1:7-18),57 and eschatological salvation-judgment (14:14-16).58 There is little doubt the figure described here is the glorified Jesus Christ at the Second Coming (cf. Dan 7:13 in previous section). Assuming John the Revelator is the same author as John’s Gospel – a position affirmed here – it is notable that the arthrous the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου) is not used. Is there a correlation between the anarthrous like a son of man in these verses in the Apocalypse and the Gospel’s anarthrous construction in John 5:27b? Applying a bit of discourse analysis and linguistics should prove insightful.59
[Go to part 4.]
32 Though all Scripture is θεόπνευστος, “God-breathed,” (from theos = God; pneō ≈ blow, breathe out, wind, spirit), inspired by God (2 Tim 3:16), the Holy Spirit worked through each human writer, resulting in vocabulary usage sometimes peculiar to the individual author. This underscores the importance of assessing each biblical book on its own, while considering the larger corpus of the biblical author, with a view towards the whole of Scripture.
33 For discussion on and definition of idiolect, see Hurtado, Lord Jesus Christ, p 292. Idiolect also refers to the characteristic way in which each Biblical author writes; see Constantine R. Campbell, Advances in the Study of Greek: New Insights for Reading the New Testament (Grand Rapids, MI: Zondervan, 2015), pp 134-135.
34 See Douglas R. A. Hare, The Son of Man Tradition (Minneapolis, MN: Fortress, 1990), p 1. That is, Jesus never states something to the effect of, “I am the Son of Man.”
35 Hurtado, Lord Jesus Christ, p 293; italics in original. Continuing Hurtado’s thoughts: “Even within the Gospels no one ever addresses Jesus as ‘the son of man,’ proclaims him to be such, or contests his own use of the expression; and it never functions with the several other appellations bandied about as possible categories for Jesus . . .” (p 293). Cf. Hare, Son of Man, p 1.
36 It is certainly noteworthy that in both Peter’s confession (Matt 16:16; cf. John 1:41) and Nathanael’s confession (John 1:49) we find “the Son of (the living) God,” with Peter also using “Christ,” while Nathanael concomitantly affirms Jesus as “King of Israel,” yet neither call Him the Son of Man. Similarly, Martha’s confession affirms Jesus as “the Son of God” and “the Christ” (John 11:27). This underscores the likelihood that the Son of Man was not understood by 1st century hearers as messianic. Cf. Hurtado, Lord Jesus Christ, pp 292-295.
37 For various interpretations of the arthrous form of the expression throughout history see Delbert R. Burkett, The Son of Man Debate: A History and Evaluation (Cambridge: Cambridge University Press, 1999).
38 See Hare, Son of Man, pp 150-151 for some particulars on this specific passage.
39 For the use, and lack, of articles preceding each word of a genitive phrase (head noun + genitive noun) see Wallace, Grammar, for Apollonius’ Canon and Apollonius’ Corollary, pp 239-240, 250-252, 254; cf. 91.
40 In this verse the Son is used amidst other occurrences of the Son of Man (6:27, 53, 62) and Jesus’ alternating the expression with first and third person pronouns throughout this pericope. In addition, nowhere in the micro context does Jesus refer to Himself as the Son of God. On the other hand, in 6:40 Jesus speaks of “the Son” in relation to “My Father;” but, then again, compare to the Son of Man in 6:27 in which it is used as a third-person reference alongside “God the Father.”
41 See Hare, Son of Man, pp 82-85. Kirk (“Heaven Opened”) argues that the Johannine ὁ υἱὸς τοῦ ἀνθρώπου in John 1:51 is illustrating a Jesus-Jacob nexus, with Jesus the new Jacob, i.e. the New Israel (Gen 35:10), which in turn helps identify the promised “greater things” [http://www.tyndalehouse.com/Bulletin/63=2012/05_Kirk-20.pdf]; Contra Mavis M. Leung, The Kingship-Cross Interplay in the Gospel of John: Jesus’ Death as Corroboration of His Royal Messiahship, (Eugene, OR: Wipf & Stock, 2011), pp 66; cf. 64-67. More convincing is Richard J. Bauckham, Gospel of Glory: Major Themes in Johannine Theology (Grand Rapids, MI: Baker, 2015), pp 166-180, in which Nathanael is one example of the “renewed Israel,” while the Son of Man symbolically represents the ladder of Jacob’s dream, providing the link to heaven and earth via His being “lifted up” on the Cross.
42 And perhaps simultaneously “the one who is in heaven.” See David Alan Black, “The Text of John 3:13,” Grace Theological Journal 6.1 (1985): 49-66, in which the author argues for the originality of this final clause, a textual variant which is footnoted in most modern Bible versions.
43 See note 40 above.
44 Hare, Son of Man, pp 108-109.
45 See Benjamin E. Reynolds, “The Use of the Son of Man Idiom in the Gospel of John,” in ‘Who is This Son of Man?’, pp 116-117.
46 Though the Son of Man specifies in 6:53 that ‘unless you eat His flesh and drink His blood’ you have “no life,” it is only s/he who ‘eats His flesh and drinks His blood’ that He will ‘raise up on the last day’ (cf. 5:29a). That is, He does not speak of the resurrection of the condemned for judgment in this context (though cf. 5:29b).
47 The context of John 3:16-21, which includes the words “whoever does not believe stands condemned already” (v 18), seems to be referring to the Son as ‘the Son of God’ – the Son in relation to the Father (especially considering τὸν μονογενῆ in v 16 and τοῦ μονογενοῦς in 18; cf. 1:14, 18) – rather than ‘the Son of Man.’ With this in mind, it may be best to understand the similar passage at 12:44-50 (“the one who rejects Me . . . that very word I spoke will condemn him at the last day” in v 48) as ‘the Son of God’ as well. While there is certainly some overlap between the usage of the Son of Man and the Son of God in John’s Gospel, nevertheless, the context of both passages indicates it’s the individual’s rejection of Jesus Christ causing his own eventual self-condemnation rather than Christ’s active condemnation of him.
48 See, e.g., J. Louis Martyn, History and Theology in the Fourth Gospel, 3rd ed. (Louisville, KY: Westminster John Knox, 2003), pp 133-134.
49 See Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft/German Bible Society, 1994), p 194; cf. Benjamin E. Reynolds, “The Use of the Son of Man Idiom in the Gospel of John,” in ‘Who is This Son of Man?’, p 118; Hurtado, “Summary and Concluding Observations,” in ‘Who is This Son of Man?’, p 165.
50 See, e.g., Benjamin E. Reynolds, “The Use of the Son of Man Idiom in the Gospel of John,” in ‘Who is This Son of Man?’, pp 107-108. Also see note 42 above.
51 “Summary and Concluding Observations,” in ‘Who is This Son of Man?’, p 167, emphasis in original; cf. pp 165-168.
52 Everard Digges La Touche, “The Person of Christ as Revealed in History,” in The Person of Christ in Modern Thought (London: James Clarke, 1912), p 259; italics and capitalization as per original, bold added, bracketed phrase mine, added for clarity. This work is a compilation of a series of lectures. [https://ia801408.us.archive.org/16/items/personofchristin00latouoft/personofchristin00latouoft.pdf]
53 Craig R. Koester, Hebrews: A New Translation with Introduction and Commentary, Anchor Bible Commentary (New York: Doubleday, 2001), p 215, parenthesis in original. See earlier discussion on Psalm 8:4 above.
54 Peter T. O’Brien, The Letter to the Hebrews, Pillar New Testament Commentary, D. A. Carson, gen. ed. (Grand Rapids, MI: Eerdmans, 2010), p 95. Koester, Hebrews, further notes, regarding the anarthrous son of man, “This expression has two levels of meaning, referring both to human beings and to Christ . . . Hebrews does not refer to Jesus as ‘son of man’ outside this quotation, even though one might expect it to if it were a christological designation” (p 215).
55 Hurtado, Lord Jesus Christ, rightly notes that both “are simply echoes of the phrasing of Dan. 7:13, referring to a figure in a vision having a humanlike appearance” (p 293 note 83).
56 The Greek is slightly different in that the Apocalypse uses ὅμοιος (like) as compared to Daniel’s ὡς. This could have been for stylistic reasons, as John may have preferred to use a bit of alliteration and assonance (τῶν λυχνιῶν ὅμοιον υἱὸν ἀνθρώπου, tōn luchniōn homoion huion anthrōpou; καθήμενον ὅμοιον υἱὸν ἀνθρώπου, kathēmenon homoion huion anthrōpou).
57 The people will “mourn because of Him” (v 7) at the eschatological judgment, for He is “coming with the clouds” (v 7; cf. Dan 7:13; Matt 16:27, 24:30-32), and “out of His mouth proceeds a sharp double-edged sword” (v 16) with which to judge (Rev 19:15, 21; cf. Heb 4:12) , as He holds “the keys of death and Hades” (v 18; cf. 20:13-14). On the latter, see discussion in David E. Aune, Revelation 1-5 [Word Biblical Commentary, B. M. Metzger, gen. ed. (Dallas, TX: Word Books, 1997)], pp 103-105.
58 Here John the Revelator uses the exact same verbiage as the LXX of Daniel 7:13 in the prepositional phrase ἐπὶ τῶν νεφελῶν, upon/with the clouds, as compared to 1:7’s μετὰ τῶν νεφελῶν, with the clouds, which, according to Aune [David E. Aune, Revelation 6-16, Word Biblical Commentary, B. M. Metzger, gen. ed. (Nashville, TN: Thomas Nelson, 1998)], “suggests familiarity with the Theodotianic version of Daniel” (p 840). Clearly Rev 14:14-16 centers on eschatological salvation-judgment, in contradistinction to the condemnation-judgment in the remainder of the chapter (vv 17-20). The figure depicted here, “one like a son of man with a crown of gold on his head” and holding a sharp sickle, is differentiated from the other figure with a sickle (v 17), identified specifically as an angel, who is not wearing a crown or sitting upon the clouds. That the first figure, along with the one described in Rev 1:13, is the same as the one of Daniel 7:13 can hardly be in doubt. And certainly this is the glorified Jesus Christ pictured in eschatological judgment. Contra Aune, Revelation 6-16, who thinks that, rather than Christ, the first reaper in 14:14 is an angel like the second one in 14:17 (pp 800-803). Then again, see Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Press, 1995), who affirms the figure as Christ, while specifically disagreeing with the position that the reaper in question is an angel (pp 218-219); cf. Grant R. Osborne, Revelation [Baker Exegetical Commentary on the New Testament, Moises Silva, ed. (Grand Rapids, MI: Baker, 2002)], who takes the same position as Thomas on this point (pp 550-553). Perhaps the most convincing refutation comes from Paul A. Rainbow, Johannine Theology: The Gospel, the Epistles, and the Apocalypse (Downers Grove, IL: InterVarsity, 2014), who notes that Christ is described here “in terms reminiscent of Old Testament accounts of angelophanies,” but “by adapting stock [OT] imagery for manifestations of celestial beings, John indicated Christ’s appearances in the visions, not his nature” (p 158; emphasis added).
59 See, e.g., Peter Cotterell & Max Turner, Linguistics & Biblical Interpretation (Downers Grove, IL: InterVarsity Press, 1989); Stephen H. Levinsohn, Discourse Features of New Testament Greek: A Coursebook on the Information Structure of New Testament Greek, 2nd ed. (Dallas, TX: SIL International, 2000); David Alan Black, Linguistics for Students of New Testament Greek: A Survey of Basic Concepts and Applications (Grand Rapids, MI: Baker, 1995); Campbell, Advances in the Study of Greek: New Insights for Reading the New Testament, pp 148-191; Steven E. Runge, Discourse Grammar of the Greek New Testament: A Practical Introduction for Teaching and Exegesis (Peabody, MA: Hendrickson, 2010).