LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Gospel Christology: Luke
Submitted to Dr. Jintae Kim
In partial fulfillment of the requirements for the completion of
NBST 515 – B15
New Testament Orientation
By
Brett Romisch
March 1, 2020
Contents
The Gospel of Luke........................................................................................................................1
Jesus as the Son of Man.................................................................................................................3
Jesus as the Son of Man in Luke’s Gospel...................................................................................3
Luke 5:27-26........................................................................................................................3
Luke 6:1-5............................................................................................................................4
Luke 9:21-22, 43-45.............................................................................................................5
Luke 12:8-10........................................................................................................................6
Luke 17:22-25......................................................................................................................7
Luke 19:1-10........................................................................................................................8
Luke 21:25-28......................................................................................................................9
Luke 22:14-22....................................................................................................................10
Luke 22:66-71....................................................................................................................11
The Earthly Statements...............................................................................................................12
The Suffering Statements............................................................................................................13
The Eschatological Statements...................................................................................................13
The Gospel of Luke......................................................................................................................14
Bibliography ................................................................................................................................15
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The Gospel of Luke
Tradition reveals that the author of the third gospel is Luke, the well-educated doctor and
traveling companion of the Apostle Paul (Colossians 4:14).1 There are three main things in this
gospel that point to Luke’s authorship. First, it is important to note that the author of the book of
Luke is also the author of the book of Acts. Both books are addressed to “Theophilus” (Luke 1:3,
Acts 1:1), and the author of Acts makes reference to, “the first book” (Acts 1:1, ESV), probably
referring to the gospel of Luke.2 With this in mind, Acts 1:1-2 makes it clear that while the author
was present during Jesus’ life and ministry, he was not one of Jesus’ disciples. This again points
to the probability of Luke’s authorship of both Luke and Acts. Lastly, there are certain points in
the book of Acts where first person language (“we,” and “us”) is used.3 For example, in Acts
16:10 it says, “And when Paul had seen the vision, immediately we sought to go on into
Macedonia, concluding that God had called us to preach the gospel to them.” With Luke being
one of Paul’s traveling companions, this also points to the probability of his authorship of both
the gospel of Luke, and the book of Acts.
The gospel of Luke was written before the book of Acts (Acts 1:1), so by identifying
when Acts was written one can figure the approximate time period Luke wrote his gospel. The
book of Acts “ends with Paul’s first stay in prison, with no date set for his trial and Rome still at
peace, which would place the book before Nero’s persecutions in AD 64.”4 Knowing this, it is
safe to assume Luke wrote his gospel sometime between AD 55 and AD 62, as Luke did not
1 Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A Historical and
Theological Survey (Grand Rapids, MI: Baker Publishing, 1998), 84.
2 William Hendrickson, The Gospel of Luke (Grand Rapids, MI: Baker Book House, 1978), 3.
3 Ibid., 4.
4 Elwell and Yarbrough, Encountering the New Testament, 85.
1
mention any significant events (Nero’s persecutions, Paul’s death, or the destruction of
Jerusalem, for example) past this date.
Luke wrote his gospel to Theophilus (Luke 1:3) to strengthen his faith, love, and
knowledge of the person and work of Jesus Christ. Theophilus was likely a new Christian who
may have developed doubts and questions as to who Jesus was. It was with this in mind that
Luke tells Theophilus he has followed Jesus’ life and sayings closely with the purpose of writing
an orderly account of Jesus’ life, “for you” (Luke 1:3). Luke wanted Theophilus to know that,
“Faith in Jesus rests on historical facts that stand up under the most severe scrutiny, founded as
they are on firsthand testimony.”5 Not only was this Luke’s desire for Theophilus, but also for all
those who read his gospel. Jesus Christ is the main character and main focus in Luke’s gospel,
and it is his desire for all his readers to have certainty that Jesus Christ was precisely who he said
he was, and Jesus’ identity was confirmed through his life and ministry.
Luke uses multiple titles when referring to Jesus Christ throughout his gospel. Luke uses
Jesus’ titles like Savior and Christ the Lord (Luke 2:11), the Chosen One (Luke 23:35), Master
(Luke 5:5), Son of the Most High (1:35), and Son of God (Luke 4:41), among others. Each title
for Jesus reveals one or more of his attributes. For example, in Luke 5 Jesus calls for Simon to,
“Put out into the deep and let down your nets for a catch. And Simon answered, ‘Master, we
toiled all night and took nothing! But at your word I will let down the nets” (Luke 5:4-5). In
Simon’s reference to Jesus as master, he was acknowledging Jesus’ power and authority, which
then became evident in the massive number of fish they began to catch.6 Of all the titles Luke
5 Elwell and Yarbrough, Encountering the New Testament, 87.
6 Trent C. Butler, Holman New Testament Commentary: Luke (Nashville, TN: Broadman and Holman
Publishers, 2000).
2
uses when referring to Jesus Christ, the one that is preeminent over all the rest is the title of Jesus
as the Son of Man, which Luke uses twenty-five times in his gospel.
Jesus as the Son of Man
Before examining specific examples in Luke’s gospel of Jesus as the Son of Man, it is
first important to define what “Son of Man” means. In the Old Testament, “Son of Man” was a
term often used to refer to a human (Psalm 80:17, 144:3).7 However, in Daniel’s vision of the
future in Daniel 7, the title “Son of Man” appears to mean more than just a simple human being.
In Daniel’s vision he sees, “one like a son of man” to whom God gave “dominion and glory and
a kingdom… That shall not be destroyed” (Daniel 7:13-14).8 Daniel’s vision makes it known that
Jesus’ title “Son of Man” carries a, “messianic connotation.”9 Luke’s gospel emphasizes the truth
that while Jesus Christ was fully God (“Son of God”) he was also fully human (“Son of Man”),
which allowed him to be the Savior and Messiah of all humanity.
Jesus as the Son of Man in Luke’s Gospel
Luke 5:17-26
The words “Son of Man” are heard for the first time in Luke’s gospel in Jesus’ healing of
a paralytic in Luke 5:17-26. In this passage a large crowd had gathered around Jesus to hear him
teach, and within this crowd were Pharisees and teachers of the law who were not particularly
fond of Jesus’ teachings. While Jesus was teaching, a paralytic was lowered down from the roof
and laid before Jesus’ feet. Seeing the faith the paralytic had, Jesus declares to him, “Man, your
sins are forgiven you” (Luke 5:20). It was this statement and action of Jesus that drove the
7 Craig A. Evans, New International Biblical Commentary: Luke (Peabody, MA: Hendrickson Publishers,
1990), 92.
8 Ibid.,
9 Ibid.,
3
Scribes and Pharisees mad to the point where they ask, “Who can forgive sins but God alone?”
(Luke 5:21). Jesus responds my telling them that he, the Son of Man, has the authority to not
only forgive sins, but also heal the sick and wounded. Jesus, the Son of Man, took care of the
paralytic’s spiritual needs by forgiving his sins, and he took care of his physical need by
declaring to him, “Rise, pick up your bed, and go home.” The paralytic was immediately healed.
This is Jesus’ first self-declaration as being the, “Son of Man.” Yes, Jesus was like those
in the crowd in the sense that he was fully human, but that’s not all Jesus was. He was fully God
in human flesh. Jesus had the ability to say both, “Your sins are forgiven you” and “Rise and
walk.” When the paralytic obeyed Jesus command to rise and walk, it confirmed that Jesus as the
Son of Man has, “The divine authority on earth… to forgive sins.”10 Jesus was fully man, but he
was different from all of humanity because he was more, he was also fully God and had the
authority to forgive and heal. What an incredible demonstration of God’s glory and goodness.
Luke 6:1-5
In Mark 6:1-5 Jesus declared to be the Son of Man, and in this instance Jesus is speaking
as one with authority. This is a common theme throughout Luke’s use of the title “Son of Man”
in his gospel. Jesus speaking with authority reveals the messianic connotation that comes with
his self-declaration of being the, “Son of Man” (Daniel 7:13-14). The first is in Luke 6:1-6 where
once again the Pharisees come against Jesus and his disciples for picking grain on the Sabbath,
accusing them of breaking God’s law. Jesus responds by explaining their misinterpretation of
God’s holy law, and then stating, “The Son of Man is Lord of the Sabbath” (Luke 6:5). The Son
of Man has been given “all things” from the Father (Matthew 11:27), and because of that the Son
of Man is Lord of everything, including the Sabbath.
10 William Hendrickson, The Gospel of Luke, 298.
4
Mark tells this same story in his gospel, but his focus is on the truth that, “The Sabbath
was made for man, not man for the Sabbath.” (Mark 2:27). Mark’s focus is on the benefit and
blessing the Sabbath provides for humans, and it is the Sabbath that the Son of Man is Lord over.
“Luke may have sensed that Mark 2:27 implied that the expression ‘Son of Man,’ meant no more
than ‘human’ (for who the Sabbath was made). Luke, however, probably understood ‘Son of
Man’ as more of a messianic or even divine title. He therefore elected to omit the saying in Mark
2:27.”11 Luke’s focus is less on the role the Sabbath plays for the man, and more on the truth that
it is the Son of Man’s divine power that gives him Lordship over the Sabbath. Simply put, “Jesus
is the embodiment of the reign of God, and his authority supersedes the Law itself.”12
Luke 9:21-22, 43-45
Luke writes two accounts of Jesus’ foretelling of his upcoming death, and in both
accounts Jesus refers to himself as the Son of Man. First, in Luke 9:21-22 Jesus speaks to the
necessity of his upcoming death, “The Son of Man must suffer many things… and be killed…
and on the third day be raised.” Second, in Luke 9:43-45, Jesus speaks to the guarantee of his
upcoming death, “The Son of man is about to be delivered into the hands of men.” In these
instances Jesus uses this self-designation not because he is going to be, “The nationalistic
Messiah of Jewish dreams,” but instead, “The Savior of the world.”13
Once again, Luke utilizes Jesus’ self-designation as the “Son of Man” to point to his role
as Messiah, the one who was going to endure suffering, sorrow, pain and death. Matthew writes,
“Even as the Son of Man came not to be served but to serve, and to give his life as a ransom for
11 Craig A. Evans, New International Biblical Commentary: Luke, 101.
12 Ibid.,
13 William Hendrickson, The Gospel of Luke, 298.
5
many” (Matthew 20:28). It is in Luke 9:21-22, 43-45 (along with other passages) where Jesus
uses the term, “Son of Man” to refer to “the destiny he believes was given him by his heavenly
father.”14 Jesus lived in humility and in obedience to the will of his father, even unto death on the
cross (Philippians 2:8-9). However, Jesus’ role as the Son of Man, the Messiah, was not going to
end at his death, as he was going to rise again (Luke 9:22).
Luke 12:8-10
In Luke 12:8-10 Jesus reveals the direct connection he, as the Son of Man, has with the
angels of God in the heavenly realm. In this passage Jesus also reveals the power he has to
determine who will and who will not be forgiven. Jesus declares that for all who acknowledge
him before men, he will acknowledge them before the angels of God in heaven. Jesus also
declares that those who speak a word against him will be forgiven, but those who blasphemes
against the Holy Spirit will not be forgiven. All three synoptic gospels, “Exalt the Son of Man as
one who has authority to forgive sin (Mark 2:10, Matthew 9:6, Luke 5:24),” And, “Describe the
Son of Man as one who is coming to judge sinners in the glory of his Father together with the
holy angels (Mark 8:38, Matthew 16:27, Luke 9:26).15 The Son of Man had every right to say
these things.
It is important to acknowledge Luke’s choice of writing in 12:8, but one must first go to
the synoptic gospel of Matthew to see his telling of this exact same event as both Luke and
Matthew tell of the same event, but use different terminology in doing so. In Matthew 10:32,
Matthew writes, “So everyone who acknowledges me before men, I will also acknowledge
before my Father who is in heaven.” Going back to Luke 12:8, Luke writes, “Everyone who
14 Edward A. Beckstrom, “The Mystery of Jesus’ Teaching About ‘The Son of Man,’” Biblical Theology
Bulletin: Journal of Bible and Culture 42 (2012).
15 Charles L. Quarles, “Lord or Legend: Jesus as the Messianic Son of Man,” Journal of the Evangelical
Society 62 (2019).
6
acknowledges me before men, the Son of Man will also acknowledge before the angels of God.”
In Matthew’s gospel Jesus refers to himself as “me,” and “I”, whereas in Luke’s gospel Jesus
refers to himself as “me,” and “the Son of Man.” This is yet another example of Luke’s use of
Jesus’ self-designation, “Son of Man” to emphasize the connection Jesus has with mankind, his
Father, and the angels in the heavenly realm.
Luke 17:22-25
After a discussion about the kingdom of God with some Pharisees, Jesus turns to his
followers and tells them that the day is coming where “you will desire to see one of the days of
the Son of Man” (Luke 17:22). Jesus tells them that people will come acting like they’ve seen the
beginning of the end, but Jesus encourages to not fall for their trap and instead wait for Jesus’
true coming, which comes as quick as lightning (17:24). It is within this dialogue that Jesus
refers to himself as “the Son of Man” twice, and he then goes on to make a critical statement that
has to do with his role as the Son of Man. Jesus says, “But first he (the Son of Man) must suffer
many things and be rejected by this generation” (17:25).
A common theme throughout the synoptic gospels is Jesus’ use of the title Son of Man
when talking to his followers about enduring current and upcoming persecution.16 This seems to
be the case here. Before he returns Jesus knows what he has to do. Jesus knows it is in
accordance with God’s will for him to suffer and die on behalf of sinful humanity. Knowing this,
Jesus refers to himself as the Son of Man to reveal that he too will suffer, but through his
suffering he will one day attain glory as the Son of God. Simply put, “The Son of Man’s
humiliation at the hands of people will lead to his vindication in his resurrection, illustrating the
phrase’s function as a code word for Jesus’ humanity, combined with his divinity as the one
16 Marius Nel, “’Son of Man’ in the Gospel of Mark,” In die Skriflig 51 (2017)
7
sitting at the right hand of the Father.”17 This is one of the prime examples of Luke’s emphasis on
Jesus’ title, “Son of Man,” as it is directly connected to his role as Savior, Messiah, and victor
over Satan, sin, and death.
Luke 19:1-10
The beginning of Luke 19 presents the well-known story of Jesus and Zacchaeus. While
Jesus was continuing on his journey up to Jerusalem he runs into a wealthy, Jewish tax collector
by the name of Zaccheaus (who had climbed a tree just to see Jesus with his own eyes). Luke
19:5 set the stage for Jesus’ crucial statement that comes later in 19:10. In verse 5 Jesus tells
Zaccheaus to come down from the tree, “For I must stay at your house today.” Those who heard
Jesus grumbled and wondered why Jesus would stay and dine with a sinner like Zacchaeus. Jesus
provides the answer to their grumblings and wonderings with his statement in Luke 19:10, “For
the Son of Man came to seek and to save the lost.” Jesus’ interaction with Zacchaeus was
“apparently a necessity initiated by God to show one more time Jesus’ central mission on
earth.”18
Luke 19:10 reveals Jesus’ knowledge about his plan and purpose on earth as the Son of
Man. The Son of Man’s purpose was not to reform to the Jewish religion, it was not to prove the
Pharisees wrong, it was not to bring in a military kingdom, and it was not to be a great political
leader.19 The Son of Man’s purpose was to seek and save those who are lost. Luke once again
draws the reader’s attention to the title “Son of Man” to stress Jesus’ role as Savior (John 4:42).
Jesus humbled himself in becoming the Son of Man (Philippians 2:8), knowing that doing so
would lead to his death, yet he lived and died so that he could seek and save the lost. The Son of
17 Marius Nel, “’Son of Man’ in the Gospel of Mark,” In die Skriflig 51 (2017)
18 Trent C. Butler, Holman New Testament Commentary: Luke.
19 Ibid.,
8
Man is the good shepherd, who ultimately laid down his life for his sheep by obediently going to
the cross to save not just Zaccheaus, but all of sinful humanity (John 10:11, Luke 15:1-7).
Luke 21:25-28
Throughout Luke’s gospel the title, “Son of Man” appears most when Jesus is speaking
about his life and works on earth (Luke 5:24, 6:5), his upcoming sufferings (Luke 9:22, 44), or
his upcoming return and rule (Luke 17:22-25). In Luke 21:25-28 it is clear that Jesus is speaking
directly about his future return to earth and to no surprise Jesus once again uses the self-
designation, “Son of Man.” Jesus first references heavenly signs from the sun, moon, and stars
that will occur before his return. People will be terrified from the sights and sounds occurring on
earth. And it is at this moment that Jesus says, “They will see the Son of Man coming in a cloud
with power and great glory” (Luke 21:27). All people will see Jesus Christ, the Son of Man
revealed in his full power and glory, coming to collect his people to be with him forever.
The Son of Man presented in Luke 21:25-28, “Corresponds exactly with the prediction of
Daniel 7:13, 14.”20 In this passage Luke presents Jesus as not only the Son of Man and Savior of
the world, but also the Son of Man whose sorrows are going to lead him to glory, glory that is
revealed “not only when he comes with the clouds (Dan. 7:13), but reaches back through his
entire life on earth and through every redemptive act.”21 The book of Daniel makes it clear that it
is the Son of Man who is going to bring about God’s everlasting kingdom, and Jesus reaffirms
this to be true with his statement in Luke 21:27, “They will see the Son of Man coming in a
cloud with power and great glory.” In using the term, “Son of Man” in this passage, Luke focuses
in on Jesus’ divinity within his humanity and the truth that while Jesus was 100% man, he was
also 100% God (John 1:1, 1:14).
20 William Hendrickson, The Gospel of Luke, 941.
21 Ibid., 298.
9
Luke 22:14-22
Jesus’ disciples had a difficult time grasping the idea that Jesus Christ, the Son of Man,
Savior, and Messiah, was destined to die. When Jesus would foretell his upcoming suffering and
death at the hand of the Gentiles, the disciples struggled to understand (Luke 9:45, 18:34). In
Luke 22:14-22 Jesus is reclining with his disciples, about to partake in the last supper. After the
cup had been passed and the bread broken, Jesus changes the subject to once again foretell his
future. Jesus states, “But behold, the hand of him who betrays me is with me one the table. For
the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed”
(Luke 22:21-22). As the Son of Man Jesus knew he was on a path of betrayal, suffering, and
sorrow, and he had to make this message clear to his disciples. However, Jesus also knew that as
the Son of God this path would one day lead to eternal power and glory with his Father.
Jesus identifies himself as the Son of Man on a pre-determined mission from God. The
disciples may have thought that since Jesus was the Messiah he was going to demonstrate a
grand and dramatic victory over Satan, sin, and death, but that wasn’t Jesus’ mission. Instead,
Jesus’ mission was to humbly endure the weight of all sinful humanity as he suffered torture,
humiliation, and eventually death on the cross. With this in mind it is important to note that all
Jesus was about to endure was going to lead to his eternal victory over Satan, sin, and death,
which believers will be able to enjoy with him in glory. It is at the last supper where Jesus refers
to himself as the Son of Man to reveal his humble humanity to his disciples, as he was
submitting himself to the will of his Father. Luke concentrates on Jesus’ role as the Son of Man
to reveal “God’s gracious, sovereign, and ever victorious plan”, which is played out in a humble,
obedient, submissive Son of Man, Jesus Christ.22
22 William Hendrickson, The Gospel of Luke, 964.
10
Luke 22:66-71
Perhaps the most significant use of the title “Son of Man” comes in Jesus’ trial before the
Sanhedrin in Luke 22:66-71. When this assembly of elders, chief priests, and scribes try to get
Jesus to incriminate himself by asking him if he is the Christ, Jesus responds by telling them it
really does not matter, as they won’t believe him if no matter what he says. Even so, Jesus moves
on to say, “But from now on the Son of Man shall be seated at the right hand of the power of
God” (Luke 22:69). Jesus knew it was only a matter of time before he would be seated next to
his Father, where all his glory and power would be revealed once and for all. And Jesus knew
even those sitting on this council would have to answer to him and him alone. What a moment
this must have been for those present.
What Luke writes next is of utmost importance, as it ties together all of Jesus’ references
to himself as the Son of Man. Luke writes, “So they all said, ‘Are you the Son of God, then?’
And he said to them, ‘You say that I am’” (22:70). The members of the Sanhedrin knew that
Jesus’ reference to being, “The Son of Man” meant that he was equating himself with being the
divine Son of God. They knew that the one who would be called, “The Son of Man” was divine
and full of power and glory (Daniel 7:13, Psalm 110).23 It is in this moment that Jesus confirms
beyond doubt that his self-designation as the Son of Man means more than human being. When
Jesus refers to himself as the Son of Man he is referencing his humanity, while also referencing
his divinity. Both of these are presented in this passage. As the Son of Man, Jesus “self-identifies
as both God and man. Jesus uses the title in his humiliation as a man to save the lost and in his
divine authority to forgive sins.”24
23 William Hendrickson, The Gospel of Luke, 999.
24 Stephen J. Wellum, God the Son Incarnate: The Doctrine of Christ (Wheaton, IL: Crossway, 2016).
11
The Earthly Statements
Of the twenty-five times Luke uses Jesus’ self-designation, “Son of Man” in his gospel,
eight of those uses are regarding Jesus’ earthly ministry. For example, Luke 5:24, “But that you
may know that the Son of Man has authority on earth to forgive sins,” or Luke 9:58, “And Jesus
said to him, ‘Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere
to lay his head.” By using this reference eight times regarding Jesus’ earthly ministry, Luke
appears to be striving to make the truth clear that Jesus’ humanity was of utmost importance.
While fully human, Jesus Christ is able to sympathize with the struggles of all mankind. Jesus
Christ was tempted as all mankind is tempted. However, the greatest difference between Jesus in
his humanity and all humankind is the truth that Jesus endured those struggles and temptations
without sin (Hebrews 4:14-15). Simply put, Luke’s use of the term “Son of Man” should indicate
to all believers the truth that Jesus is, “A true man in all things (except sin)” and similar to all.”25
By his eight uses of “Son of Man” in reference to Jesus’ humanity, Luke makes it clear in
his gospel the truth that Jesus Christ had to be human to be the sufficient human sacrifice for all
mankind. Luke consistently repeats what was prophesied about Jesus many years before his
birth, “For to us a child is born, to us a son is given” (Isaiah 9:6). Jesus was the child Isaiah
prophesied about. The Son of God who humbly took on the flesh and became the Son of Man to
save the sons of men. Jesus identified with humanity (Hebrews 2:14), he suffered for all
humanity, and he died for all humanity so those who believe can have eternal life. The only
acceptable sacrifice for mankind was a human sacrifice, which is exactly what Jesus, the Son of
Man provided. What an incredible act of the goodness, grace, and mercy of God.
25 Delbert Burkett, The Son of Man Debate: A History and Evaluation (Cambridge: Cambridge University
Press, 2000), 14.
12
The Suffering Statements
Along with using the title, “Son of Man” to emphasize Jesus’ humanity, Luke also uses
the term in his gospel to emphasize Jesus’ submission to his Father’s will. Of the 25 uses of “Son
of Man” in Luke, seven of them are referring to Jesus’ upcoming sufferings. For example, Luke
9:22, “The Son of Man must suffer many things and be rejected by the elders and chief priests
and scribes, and be killed, and on the third day be raised.” Or Luke 22:22, “For the Son of Man
goes as it has been determined, but woe to that man by whom he is betrayed.” From the moment
sin entered the world it has been God’s plan to defeat Satan (Genesis 3:14-15). In order to defeat
Satan, “God sent forth his Son, born of woman, born under the law, to redeem those who were
under the law” (Galatians 4:4-5). Luke’s gospel, “Speaks of the Son of Man, in the fulfillment of
his earthy work, as encountering rejection, mockery, suffering, and death.”26
The Eschatological Statements
Luke used Jesus’ title, “Son of Man” in his gospel to emphasize Jesus’ humanity, his
submission to his Father’s will, and lastly, to point his listeners to the final days. Of the 25 uses
of “Son of Man” in Luke, ten of them are followed by an eschatological statement. For example,
Luke 9:26 where Jesus says, “For whoever is ashamed of me and of my words, of him will the
Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy
angels.” It is these statements that point to the fact that Jesus was more than just a human, he was
also the Son of God who would one day return and reign with his Father. One could relate Jesus’
self-declarations as the “Son of Man” regarding his return to the same “Son of Man” referred to
in Daniel 7:13-14. The references Luke makes to clouds, angels, and glory are also seen in
26 EG Jay, Son of Man, Son of God (Montreal: McGill University Press, 1965), 14.
13
Daniel 7, and it is the unanimity of these sources that is “strong evidence that Jesus did speak of
the Son of Man in this (eschatological) sense.” 27
The Gospel of Luke
Luke was a well-educated gentle doctor, and in writing his gospel it’s clear he spent
extensive time gathering information, checking evidence, verifying his eyewitness sources,
evaluating his evidence critically, and organizing his material in a way for his readers to easily
understand his main points (Luke 1:1-4).28 Luke wrote his gospel with purpose, he wants his
readers to know who Jesus Christ is, what Jesus Christ did, and how Jesus Christ is the Savior for
those who put their faith, hope, and trust in him. It is for this reason that Luke focused in on
Jesus’ favorite self-designation for himself, the title “Son of Man,” which he utilizes twenty-five
times in his gospel.
Luke focuses in on the title, “Son of Man” because it covers all that Jesus was, all that
Jesus did, and all that Jesus was going to do. Luke uses the title “Son of Man” to point to Jesus
earthly plans, his future plans to suffer and die for all mankind, and his future plans to return and
take those who know him to be with him forever. This title covers Jesus’ humanity (Philippians
2:5-8), Jesus as God’s own Son (1 Corinthians 15:28), and Jesus as God in the flesh (John 1:14).
Of all the titles for Jesus Luke presents in his gospel, the one he utilizes more than the rest is
“Son of Man” as it points to Jesus’ humanity, while also pointing to his divinity (Daniel 7:13-14).
Luke presents Jesus Christ as the Savior, Messiah, Name Above All Names, King of Kings, Lord
of Lords, and so much more. All of those titles can be wrapped up into one simple statement;
Jesus Christ is the Son of Man.
27 EG Jay, Son of Man, Son of God, 14.
28 Elwell and Yarbrough, Encountering the New Testament, 84.
14
Bibliography
Beckstrom, Edward A. “The Mystery of Jesus’ Teaching About ‘The Son of Man,’” Biblical
Theology Bulletin: Journal of Bible and Culture 42 (2012).
Burkett, Delbert. The Son of Man Debate: A History and Evaluation. Cambridge: Cambridge
University Press, 2000.
Butler, Trent C. Holman New Testament Commentary: Luke. Nashville, TN: Broadman and
Holman Publishers, 2000.
Elwell, Walter A. and Robert W. Yarbrough, Encountering the New Testament: A Historical and
Theological Survey. Grand Rapids, MI: Baker Publishing, 1998.
Evans, Craig A. New International Biblical Commentary: Luke. Peabody, MA: Hendrickson
Publishers, 1990.
Hendrickson, William, The Gospel of Luke. Baker Book House, 1978.
Jay, EG. Son of Man, Son of God. Montreal: McGill University Press, 1965.
Nel, Marius. ’Son of Man’ in the Gospel of Mark,” In die Skriflig 51 (2017)
Quarles, Charles L. “Lord or Legend: Jesus as the Messianic Son of Man,” Journal of the
Evangelical Society 62 (2019).
Wellum, Stephen J. God the Son Incarnate: The Doctrine of Christ. Wheaton, IL: Crossway,
2016.
15
