The Son of Man

Ezekiel is addressed as “son of man.” Discussions concerning this phrase have been extensive, in part due to its use in other passages. In Job 25:6 it refers to mankind as lowly, as a maggot; in Numbers 23:19 it designates a human being who would and would lie in distinction from God who is absolutely truthful. Isaiah speaks of mortal men who are as grass (Isa. 51:12), while Jeremiah in a general sense points to people who live in cities such as Sodom and Gomorrah (Jer. 49:18; 50:40). These passages could be cited to support Walther Eichrodt’s statement that “the weakness of the creature to whom the Mighty Lord shows such condescension.” But the occurrence of the phrase son of man in Psalm 8:4 (MT 8:5) and Daniel 8:17 as well as its use by Jesus as a self-designation have given other scholars reason to consider the phrase as referring to mankind form a broader perspective. Andrew B. Davidson notes that the phrase expresses the contrast between the prophet and the majesty of God. Or in the opinion of Zimmerli, it expresses the thought that Ezekiel is addressed as an individual within the created order. This idea of an individual created in God’s image and given a royal mandate surfaced in Psalm 8:4-8 (MT 8:5-9). Mankind has fallen; the rest was weakness and mortality. But the main emphasis in Ezekiel is that the prophet, confronted by the majesty of God, falls prostrate (2:1). As son of man, but the Spirit’s enabling presence and power, he is to stand before the majestic Yahweh, give expression to his own human, royal status, and as such serve as Yahweh’s spokesman.

As the modern debate continues about the phrase, it should be remembered that the reference to mankind as “son of man” may at times refer to mankind in its fallen state, but when used of an individual person, who is spoken of as Yahweh’s agent, it points to mankind created royal, restored to a regal position, and called to serve as Yahweh’s human representative on behalf, of human beings. Ezekiel the priest-prophet, but also watchman, is reminded when he is addressed as son of man, of his original royal status. He, by the Spirit’s enabling presence, can serve as the royal priest-prophet. He will have to endure humiliating experiences (cf. chaps. 4-5, 24), but at all times he is to conduct himself as “son of man.” In this respect, it can be understood why Ezekiel is indeed, a type of Christ and why Jesus Christ himself was prepared to take the phrase Son of man as a suitable ascription for himself.