The phrase “Son of Man” appears numerous times in the Old Testament, primarily in the books of Ezekiel and Daniel. In the Old Testament context, the phrase refers to the prophets as mere human beings or mortal men. For example, God frequently addresses Ezekiel as “son of man” (Ezekiel 2:1, 3, etc.) as if to contrast the lowly human condition of Ezekiel with God’s divine nature.
However, when Jesus frequently applies this phrase to Himself in the New Testament, it takes on new meaning. Jesus uses the title “Son of Man” to refer to the Messianic figure foretold in the book of Daniel - “one like a son of man” to whom God gives authority, glory, and sovereign power over all nations (Daniel 7:13-14). By applying this title to Himself, Jesus identifies as the Messianic king Daniel prophesied about - the Christ, i.e., the anointed one.
The phrase connects both the humanity and divinity of Jesus. As the Son of Man, Jesus identifies with mortal humankind, experiencing poverty, hunger, weariness, sorrow, and death like all other people. Yet His frequent pairing of the title Son of Man with claims of divine authority and power also points to His divinity. As New Testament scholar Donald Hagner explains: “The Son of Man sayings, therefore, bind together in one category the humanity and lowliness of Jesus with his exaltation as Messiah and Lord.”
This dual meaning of the term continues in other New Testament passages, like Hebrews 2:17-18. Here, the writer emphasizes that Jesus, as the high priest, can “help those who are being tempted” because, as the Son of Man, Jesus was also “made like his brothers in every respect.” His humanity enables Him to fully sympathize with human weakness and suffering, even as His divine status provides the remedy for that suffering.
So, while in the Old Testament context, “son of man” emphasized the lowly, human status of the prophets in contrast to God, Jesus uses the phrase to simultaneously express His humanity and His divine identity as the exalted Messiah and Son of God. Through the incarnation, Jesus, as the Son of Man, fully identifies with humankind even while possessing total deity as the Son of God.
Son of God
The concept of "son of commandment" implies someone who is bound by the law. In contrast, the term "Son of God" suggests a being who is subject to God. This title, "Son of God," appears 45 times in the New Testament, predominantly in reference to Jesus Christ. This designation is Messianic in nature, echoing the prophecy found in Psalm 2:7, "You are my Son; today I have begotten you." Additionally, God is referred to as the "Father of our Lord Jesus Christ" in Romans 15:6. This denotes a unique filial relationship between Christ and the Father. Among the New Testament texts, the Gospel of John stands out for its particular emphasis on the deity of Christ, affirming Him as the Son of God.
In the Old Testament, beings other than Jesus, the Messiah, are sometimes called “sons of God.” For example, angels are called “sons of God” in certain passages (Job 1:6; 2:1; 38:7). These passages convey angels’ spiritual, non-human nature as directly created by God. However, more commonly in the Old Testament, “son of God” refers to anyone who has a special relationship with God as His representative or has been appointed to a position of authority. God promises Solomon will be a son to Him (2 Samuel 7:14) based on God’s covenant with David to establish his throne forever (v. 12-13). Though Solomon failed to remain loyal to God, the promise still pointed toward an eternal king with an ultimate father-son relationship with God. Adam is called a “son of God” (Luke 3:38) as one made directly by God and for unique fellowship with God, though Adam then lost this status through sin. Israel as a nation is also called God’s “firstborn son” (Exodus 4:22) because God brought them into a special relationship with Himself, redeemed them from Egypt, and established them as His treasured possession, a kingdom of priests (v. 23). So while beings like angels can be separately created by God as “sons,” and humans can be generically called “sons of God” as created in His image, Jesus revealed He is the eternally-begotten Son who shares in the very nature of God. When accused of blasphemy and making Himself equal with God, Jesus referenced Psalm 82:6 - “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken— do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:34-36). No one else can claim to be the Son like Jesus does.
Other Hebraic References to the “Son of” in the Bible
The Hebrew scriptures contain many idiomatic expressions using the phrase “son of” that give insight into the person’s characteristics. As mentioned, “son” expressions do not always refer to literal descent. Just as Jesus nicknamed James and John as “Sons of Thunder” because of their hot tempers (Mark 3:17), the “son of” designation can highlight a prominent trait.
One everyday use is “son of,” paired with a name or pronoun to indicate membership in a guild or class. For example, in 2 Kings 6, the prophet Elisha is called “the son of the prophets” (v. 1 ESV). This verse does not mean prophets biologically fathered Elisha but rather that he belonged to the company of prophets as part of his occupation. We see the same with “son of the singers” (Nehemiah 12:28) and “sons of the gatekeepers” (Ezra 2:42).
Another prominent use of “son of” points to the evil character. The psalmist pleads for God to “deliver my soul from the wicked by your sword, from men by your hand, O Lord, from men of the world whose portion is in this life. You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants. As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness” (Psalm 17:13-15). These “men of the world” stand in contrast to the righteous psalmist. The ESV translates the Hebrew idiom here “sons of men” to convey their identification with fallen humanity enslaved to sin.
Jesus speaks of “sons of this age” (Luke 20:34) in contrast to those counted worthy of the resurrection and the age to come. So when Hebrews references Jesus freeing those “who were held in slavery by their fear of death” (2:15), this speaks to delivering those long trapped in bondage to their sinful Adamic nature inherited from the first fallen Son of mankind. Through his incarnation and sacrifice, Jesus liberates “the sons of men” (Psalm 107:8).
Conclusion
The Hebrew phrase “son of” is used in various idiomatic ways throughout the Old and New Testaments to convey identity, characteristics, and status. While prophets like Ezekiel were literally mortal men, the “Son of Man” title Jesus applies to Himself connects His humanity with His divine messianic claims. Other figures in the Bible are generically called “sons of God,” but Jesus, as the eternal Son, shares uniquely in the Father’s divine essence. Passages about “sons of wickedness,” “sons of this age,” and those trapped in sin and death ultimately point to humanity’s need for reconciliation with God and deliverance through Christ’s atoning work. Whether emphasizing the prophets' frailty or the Messiah's supremacy, these Hebraic expressions enrich our understanding of mankind’s relationship to the Creator. Most importantly, the incarnation of Jesus as the perfect fusion of God and man means that all who put their faith in Him can become adopted sons and daughters of God.
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