This is the second in a series of excerpts from What Every Christian Should Know About the Return of Jesus, released by High Street Press and available at Amazon.com.
Many of Jesus’ teachings on the second coming revolve around his favorite self-designation: Son of Man. In fact, Jesus uses the title “Son of Man” roughly 80 times in the Gospels to refer to himself.
While Jesus prefers to use this title rather than “Son of God” or “Messiah” to identify himself, it shouldn’t be assumed he has any doubts about his identity or wishes to be coy with his followers. His use of “Son of Man” is purposeful.
Jesus clearly reveals his deity at strategic times. For example, he applies the divine name I AM to himself (John 8:58). He claims equality with the Father (John 10:30). He receives worship (John 20:28). He forgives sins (Mark 2:1-12). He teaches with divine authority (Mark 1:21-22). He affirms in advance what the apostles write concerning his deity (John 1:1-3, 14; cf. Phil. 2:5-11; Col. 1:15-16; 2:9; Heb. 1:1-4). And he displays the attributes unique to God (Matt. 28:18-20; John 1:1; 5:22; 16:30; Heb. 1:8; 13:8).
The term “Son of Man” accomplishes two primary goals. First, it illustrates that Jesus shares humanity with us. In Philippians 2:5-8, Paul spells out the humble manner in which the eternal Son of God adds sinless humanity to his deity.
But a second goal is of equal importance. In calling himself “Son of Man,” especially in front of Israel’s religious elite, he reveals himself as the divine being of Daniel 7:13-14:
I continued watching in the night visions, and suddenly one like a son of man was coming with the clouds of heaven. He approached the Ancient of Days and was escorted before him. He was given dominion and glory and a kingdom, so that those of every people, nation, and language should serve him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will not be destroyed.
Jesus is especially careful to identify himself as the Son of Man so his listeners understand he is the one Daniel sees, the one who receives an eternal kingdom. Nowhere is this stated more plainly than in the house of Caiaphas on the night of Jesus’ arrest. The high priest tells Jesus, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.”
“You have said it,” Jesus replies. “But I tell you, in the future you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”
Caiaphas goes ballistic. He tears his robes and seethes, “He has blasphemed! Why do we still need witnesses? See, now you’ve heard the blasphemy” (Matt. 26:63-65).
The religious leaders, in concert with the Romans, carry out what God has already ordained: the death of the Son of Man for our sins. Rather than a humiliating defeat, the cross and the grave are milestones on the pathway to victory over Satan, sin, and death.
Because of this, we may rest assured that when the Son of Man returns, he will fulfill Daniel’s vision of the Son of Man, receiving an eternal kingdom and ruling over it.
In more than a dozen other passages, Jesus employs Son of Man language to depict his return. As you read through the Gospels, note some common threads:
First, Jesus is coming in the glory of his Father – glory being a term often identified with deity in Scripture (e.g., Exod. 16:10; 40:34-35; Lev. 9:23).
Second, Jesus is coming with/on the clouds of heaven, a further reference to his deity. Clouds often are associated with theophanies, or manifestations of God (e.g., Exod. 24:15-18). Jesus ascends into heaven in a cloud, and is promised to return in a similar manner (Acts 1:9-11). Meanwhile, believers are surrounded by a heavenly cloud of witnesses to the divine work of God – great heroes of the faith (Heb. 12:1).
Third, Jesus is coming with the holy angels. Among other duties, such as delivering divine messages, angels carry the spirits of believers to rest in the afterlife (Luke 16:22), and they execute God’s judgments (Gen. 19:13).
Fourth, Jesus is coming visibly and publicly; every eye will see him (Rev. 1:7; cf. Zech. 12:10). This is no mere theophany, in which the invisible God temporarily breaks into the physical realm; it is the incarnate Christ coming back in his physical, glorified body.
Fifth, Jesus is coming in divine authority. The Father has placed all authority in the hands of his Son (Matt. 28:18).
Sixth, Jesus is coming suddenly. Paul writes that our resurrection and glorification at the sounding of the trumpet are “in a moment, in the twinkling of an eye” (1 Cor. 15:52).
Seventh, Jesus is coming unexpectedly. Several of Jesus’ parables of the kingdom of heaven focus on his surprising return and the need for our readiness (e.g., Matt. 24:36-44).
Finally, Jesus is coming in judgment, which the Father has placed in his hands (John 5:22).
There can be no doubt that Jesus, the Son of Man, has promised to return one day and fulfill the yet-unfulfilled prophecies pertaining to the kingdom he has received from the Ancient of Days.
Next: John’s testimony from Patmos