Utilizing a Messianic name from the Old Testament and a subject rich in apocalyptic color, Jesus could identify himself to his Judiac world. Jesus' 'autobiographical name', used 81 times in the gospels, was the title 'Son of Man.' Through this Messianic prism we can see the transcendent dimension of Jesus' nature as described by him. 'Jesus decided it [title 'Son of Man'] because the ideal expression for slowly and, to some extent, retrospectively, revealing the character of his person and work.' (N. A. Carson, professor of New Testament, Trinity Evangelical Divinity School, Expositor's Bible Commentary, Vol. 8, r. 213) Jesus followed and repeatedly alluded to the number 'Son of Man' from Daniel 7:13-14, 'I kept looking in the night visions, and behold, with all the clouds of heaven one such as for instance a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. And to Him was presented with dominion, glory and an empire, that all the peoples, nations, and men of every language may possibly serve Him. His dominion is an everlasting dominion which won't move away; and His kingdom is one which won't be destroyed.' Daniel in vision sees four powers in succession represented as bestial, passages 1-12, characterizing the savage, rapacious nature of these rule. But yet another figure comes upon the scene, he's conducted to the 'Ancient of Days', the 'Son of Man.' In Hebrew, the expression 'Son of Man' is bar enosh. 'Enosh' highlights the deadly, frail, creaturely, incurable nature of man in the bondage of corruption, in marked contrast to the four previous pictures showing the arrogant brutality of totalitarian power. Power used in the establishment and continuance of an empire's rule. Dictatorial abuse that stamps out any residue of opposition. But this amount (Son of Man) has received an empire not by military might or dictatorial tyranny, but through humiliation and suffering. In the name 'Son of Man' there is an unitive exegetic shown, the multi-faceted importance of the humiliation and glorification of the Messiah is revealed. .'..while Daniel 7:13-14 certainly speaks of the glorification of the Son of Man, it is in context a glorification and vindication through enduring. Both aspects of 1) humiliation and putting up with, on the one hand, and 2) vindication and glory on another, are signaled from the phrase 'Son of Man.'..' (Richard D. Longenecker, professor of New Testament, Wycliffe College, University of Toronto, The Christology of Early Jewish Christianity, p. 87-88)
In Rabbinical literature much is said regarding the passage in Daniel 7:13 as describing the Messiah. This telling rate us online wiki has endless dazzling warnings for the meaning behind this thing. In the Talmud of Babylon Sanh. fol. 98.1, Daniel 7:13-14 is reconciled with Zechariah 9:9. Joshua mary Levy mentioned, 'If Israel are worthy, the Messiah includes the clouds of heaven; but if they are not worthy, he comes poor, and driving on an ass.' Samuel ben Nachman (270 C.E.) said that according to Daniel 7:13, the angels accompany the Messiah so far as their precincts allow, while He is then conducted by God to Himself, according to Jeremiah 30:21 (Midrash on Ps. 21:7). In Zohar, Generation. folio 85.4, reference is made to Daniel 7:13 as referring to the Messiah. The Hebrew name 'Anani' meaning 'clouds' is just a name for the Messiah (alluding to Daniel 7:13) in the Targum translation of I Chron. 3:24. Mention is made of-the name of the individual, Anani, it is added, 'Who's the Messiah that is to be revealed,'-a direct reference to Daniel 7:13. In the Talmud of Babylon Sanh. 96b the Messiah is called Bar-Naphle, the cloud-man. Rabbis Jarchi, Saadiah, Gaon, Aben Ezra, and Dtc. Joshua expounded the text of Daniel 7:13 as referring to the Messiah. Outside Rabbinical literature, Justin in his Dialogue 32.1 reports the 'one such as for instance a son of man' of Daniel 7:13 was identified with the King Messiah in mid-Second Century Judaism.
'For the Son of Man has come to save yourself what was lost.' (Matt. 18:11)
Christ said unequivocally that he had the authority to forgive sins because he was the Son of Man (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:23-24, 7:47-48). The word 'authority' could be the Greek word exousia, its root meaning is literally 'out of substance or nature,' indicating an intrinsic right and power of execution. The exousia was his because h-e revealed himself as the 'Son of Man.' As the long-awaited Savior of Israel, Jesus could encompass the saving nature of God, forgiving sins to the benefit of their own intrinsic nature. .'..All the nice which I will do unto you I do through the benefit of the Messiah who had been kept back all those years. He's righteous and filled up with solution.' (Zech. 9:9) (Pes. Dhge. 146b, 159b.) Jesus practiced an expert in forgiving sins redemptively, a salvational act considered specifically Divine. The Jews unwaveringly believed that 'God keeps Salvation in His own power.' (Talmud of Babylon Sanh. 113a) 'But there's forgiveness with Thee, that Thou mayest be feared.' (Ps. 130:4) 'Forgiveness is entirely using the Lord; He alone is effective at forgiving. The mouth of a mortal who, in the end, is himself looking for forgiveness, can not pronounce the sinner pure, much less establish him pure. Only He, Who's as omnipotent as He is gracious, in the variety of His grace and almighty power, may do for man that miracle of miracles, the blotting out of the effects of his past errors.' (Samson Raphael Hirsch, The Hirsch Psalms, pg. 396)
'And see, they certainly were bringing to Him a paralytic, lying on the bed; and Jesus seeing their faith said to the paralytic, 'Take bravery, My son, your sins are forgiven.'' 'Which is why is easier, to say, 'Your sins are forgiven,' or even to say, 'Rise, and walk'? 'But to be able that you might know that the Son of Man has power in the world to forgive sins'-then He said for the paralytic-'Rise, take-up your bed, and get home.'' (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Luke 5:20, 23, 24, 7:47-48). No sinful human can articulate a ruined sinner forgiven and clear of sin's consequences. Lee Mcfarland includes more concerning the inner workings of it. A sinner may share his knowledge of a savior however the saving act of pardon and forgiveness is exclusively Divine. To compare additional information, people might fancy to check out: close remove frame. To forgive sins is entirely a Divine choice that Jesus unhesitatingly stated, a salvational act no Rabbi, priest, or prophet would have dared copy for concern with committing blasphemy. (Luke 5:21, Matt. 9:3, Mk. 2:6-7) .'..the word used in Hebrew for 'forgiven' will be the Hebrew salach, basically, nislechu lecha chatoteicha (forgiven are your sins). Today, in Hebrew, a person might say to yet another, 'Ani soleach lecha' (I forgive you), but in the time of Jesus this term for forgiveness was only applied of God's forgiving someone (cf. Leviticus 4:26, 3-1, 3-5). .'..in the recovery of a paralyzed person he used words of forgiveness reserved strictly in the Law to God.' (Dr. Robert Lindsey, Hebrew scholar, from 1945-1990 Pastor of the Narkis Street Baptist Congregation, Jerusalem, Israel, Jesus Rabbi and Lord, p. 48, 50.) The idea that the redemptive act of forgiving sins is at the human domain, 'Is strange to your head of Judaism and of early Christianity.' (Vincent Taylor, The Gospel Ac-cording to St Mark, g. 199) Jesus acknowledged His or her own saving activity as summed up in his words at the house of Zaccheus, 'Today salvation has come to this house, since he too is a daughter of Abraham for the Son of Man has come to find and to save that which was lost.' (Lk. 19:9-10)
To exercise the authority to forgive sins, as shown in the recovery of the paralytic (Matt. 9:2, 5-6, Mk. 2:5, 9-10, Lk. 5:20, 23, 24, 7:47-48), was not a salvific work dangerous to his nature because the Son of Man. Every Jew, met with the ministry of Jesus, recognized the implication of the salvational acts of forgiveness that he however provided, .'..the early Jewish believers in Jesus loved the truth that as the Messiah, he was the one who had embodied and effected the salvation offered of old...' (Richard D. Longenecker, The Christology of Early Jewish Christianity, g. 103). The healing and redemptive function of forgiving sins was an exercise of authority over the physical and spiritual realm of human condition preadumbrating the Son of Man's position since the eschatological judge of men and nations. 'This phrase [Son of Man] goes beyond self-reference and, observed in the light of the post-resurrection time, surely shows that the eschatological judge had already think about it earth with the authority to forgive sin.' (D. A. Carson, Expositor's Bible Commentary, Vol. 8, p. While the Universal Judge (Matt 222) Since the case of the innate right and power of execution. 16:27, 25:31-46), to forgive sins and cure a human body didn't tax his power.
'The one like a guy [the Son of Man] who sits upon the throne of God's glory, the elegant eschatological judge, will be the highest conception of the Redeemer ever produced by historical Judaism.'-David Flusser, Jesus, r. 103
Inside the Jewish Apocalyptic book, The Parables of Enoch, the time of authorship is known as to be pre-70 C.E. (see James Charlesworth, Jesus With-in Judaism, p. 40, ff), the 'Son of Man' is introduced as pre-existent from all eternity, he is especially linked to God, in that he shares the divine glory of God and is God's plumped for agent of vengeance and judgment. The image of his authority and exalted success is overwhelming to see. 'And there I saw One who had a head of days, and His head was white like wool, and with Him there was another whose countenance had the appearance of a man, and his experience was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden factors, concerning that Son of Man, who he was, and whence he was, and why he went with the Top of Days? And he answered and said unto me: 'This is the Son of Man who hath righteousness, with whom dwelleth righteousness, and who revealeth all the secrets of whatever is hidden, since the Lord of Spirits hath opted for him, and whose lot hath the pre-eminence prior to the Lord of Spirits in uprightness forever. And this Son of Man whom thou hast seen shall pay the kings and mighty from their chairs, and the strong from their thrones, and shall loosen the reins of the strong and break the teeth of sinners. And he shall deposit the kings from their thrones and kingdoms because they don't extol and praise Him, or humbly accept once the kingdom was bestowed upon them. And he shall put down the countenance of the solid, and shall fill them with pity. And night shall be their house, and worms shall be their bed, and they shall have no hope of rising from their beds, because they don't extol the name of-the Lord of Spirits.'' (I Enoch 46:1-6) 'And the kings and the mighty and all who contain the earth shall bless and glorify and extol him who rules over all, who was hidden. For from the beginning the Son of Man was concealed, and the Most High preserved him in the presence of His might, and unveiled him to the elect. And the congregation of the elect and holy shall be sown, and all of the elect shall stand before him on that day. And all the kings and the mighty and the exalted and those who rule our planet should fall down before him on their faces, and worship and set their hope upon that Son of Man, and petition him and supplicate him for mercy at his hands.' (I Enoch 62:3-8) 'And he sat on the throne of his glory, and the amount of judgment was granted unto the Son of Man, and he caused the sinners to perish and he destroyed from off the face of the world, and those people who have light emitting diode the world astray. With chains shall they be bound, and inside their assemblage-place of destruction shall they be caught, and almost all their works vanish from the face of the world. And from henceforth there shall be nothing corruptible; for that Son of Man has appeared, and has placed herself on the throne of his glory, and all evil shall pass away before his face, and the term of that Son of Man shall go forth and be strong before god of Spirits.' (I Enoch 69:26-29) In the above cited passages the Son of Man is shown seated on the Throne of Glory, existing before the sun and stars were made, executing common wisdom, and bringing salvation at the conclusion of ages, when he'll be enthroned as king of the planet. 'The son of man has a superhuman, beautiful, sublimity. He is the cosmic judge at the end of time; seated upon the throne of God, he will judge the whole people with the aid of the heavenly host, consigning the just to blessedness and sinners to the pit of hell; and he will execute the sentence he passes.' (Encyclopedia Judaica, Vol. 1-5, p. 160) The authority of the number 'Son of Man' far transcends any anointed office in the Old Testament or even the whole angelic order. H-e stands signally alone in all Judaism as the ultimate arbiter of the fate of men and nations. 'The picture with this Bar-Enosh is fascinating and unique. It is the number of an almost super-human judge, who's to sit on the throne of God and to separate the righteous from the great. He's to deliver the righteous to everlasting life and the wicked to everlasting punishment.' (David Flusser, teacher of early Christianity, Hebrew University, Jewish Sources in Early Christianity, g. 56) In wanting to establish the nature with this One, the Gordian Knot, consisting merely of the human analysis, looms large in Judaism. Could h-e be considered a judge of such unbounded power and be simply super-human, or is this description a trivialization of his true character?
The authority that the Son of Man is portrayed as being used with, as reported in the above passages, far transcends any delegated authority to adjudicate authorized disputes, to wage war, or to interpret the Torah. For your Son of Man's judicial exercise encompasses the entire world, and in its execution the full justice of God. The Father has vested all judiciary powers within the Son of Man (see Targum on Genesis 49:11, Targum on Isa. 11:4, 10:27, 14:29, Targum on Ps. 72:1-2, Psalms of Solomon 17:21-30, II Baruch 72:2-6, John 5:22-24, 27-30). 'Thus it seems that the idea [the eschatological number Son of Man] preceded the final recognition of the Son of Man with the Messiah, which became popular at the end of the 2nd temple. It was so applied within the time of Jesus, who used to talk about the Son of Man as the heavenly judge and it seems that eventually he identified himself with this elegant figure.' (Encyclopedia Judaica, Vol. 15, p. 160)
Jesus states unequivocally that he posseses an all-encompassing judicial power. 'For not really the Father judges everyone, but He's given all judgment to the Son. In order that all may honor the Son, at the same time as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent Him. Truly, truly, I tell you, he who hears My word and believes Him who sent Me, has everlasting life, and doesn't come into judgement, but has passed out of death into life.' .'..and He gave Him authority to execute judgment, because He is the Son of Man. Don't marvel at this; for an hour is coming in which all who have been in the tombs shall hear His voice, and shall come forth; those who did the great deeds to a resurrection of life, those who dedicated the evil deeds to a resurrection of judgment.' (John 5:22-24, 27-30) The above mentioned cited articles are surprising in their endless transfer. Jesus claims that he has common judicial power while the Judge of all, because he's the 'Son of Man.' No prophet, priest, scribe, or rabbi has ever completed this kind of judicial authority. No mere man or angelic being operates in that kingdom. Within the Old Testament, the choice of wisdom belongs exclusively to God (Gen. 18:25, Judges 11:27, Ps. 9:8, 50:60, 82:8, 94:2, 98:9, 110:6, Isa. 33:22, I Chron. 16:33, Aboth 4:29).
Christ' usage of the Messianic title Son of Man includes the entire breadth of his nature: preexistent, exaltation, suffering, atoning death, glorification, enthronement, coming King and Judge. Subsequently, no made class may include Jesus. He breaks forth and declares that he's illimitable. Prerogatives that are solely Divine are established by him. A trilemma affects anyone who undertakes a significant study of the Person of Jesus. Often he was a fraud, self-deceived, i.e., fan or he was who he says he was. There might be no additional options. The 'good moral teacher' category, utilized to nicely dismiss Jesus, demands by definition reliability and sanity, which, if his terms are untrue, could nullify this type of category. 'The concept of a fantastic moral teacher saying what Christ said is out of the issue. In my opinion, the only one who can say that sort of thing is either God or even a complete lunatic struggling with that sort of delusion which undermines the entire mind of man. Get more about lee mcfarland by browsing our dynamite website. If you think you are a poached egg, when you are looking for a bit of toast to match you, you may be satisfied, but if you think you are God, there's no chance for you.' (D. S. Lewis, essay: 'What're We to Make of Christ'? God in the Dock, p. 158) A rubicon choice is demanded by him, 'But who would you say that I'm'? (Matt. 16:15) He leaves nobody in an ethical no-man's land. His heart grace us with a vision of his character, a Divine introduction from your Father may. 'And Simon Peter answered and explained, 'Thou art the Christ, the Son of the Living God.' And Jesus answered and said to him, 'Blessed are you, Simon bar Jona, because flesh and blood did not show this to you, but My Father who is in heaven.'' (Matt. 16:16-17)
'For the Son of Man has come to save whatever was lost.' (Matt. 18:11)
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