Many in the Christian world may not realize that the titles “Son of Man” and “Son of God” are not the same, each carrying a meaning opposite to the other. Jesus often referred to Himself as the Son of Man, though He was also the Son of God. Blurring these two titles has long fuelled confusion among Christians. Misunderstanding this distinction contributed to the events leading to His crucifixion, as people failed to grasp the difference. Those truly converted are called to rise above this confusion and fully embrace the Son of the living God.
“When Jesus came to the region of Caesarea Philippi, he asked his disciples, ‘Who do people say the Son of Man is?’ They replied, ‘Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.’ But what about you?’ he asked. ‘Who do you say I am?’ Simon Peter answered, ‘You are the Christ, the Son of the living God.’
“Jesus replied, ‘Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock, I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ Then he warned his disciples not to tell anyone that he was the Christ” (Matthew 16:13-20).
There’s no record of what led Jesus to ask the question that became the foundation of Christianity. Before moving forward, three questions need to be considered: 1) What made Jesus ask that question only to His disciples, without involving the rest of humanity? 2) Why didn’t He phrase it as, “Who do people say the Son of the living God is?” 3) Why did He warn His disciples not to tell anyone He was the Christ?
First, Jesus wanted to reveal this mystery to His disciples. The world didn’t yet understand the idea of humans being children of the living God, even though prophecies had pointed to the coming of Christ. Jesus became the first seed of an institution representing God’s children. His virgin birth and the visit from the Wise Men were extraordinary, but even the scholars of the time couldn’t accept them as undeniable truth.
The second question points to why He called Himself the Son of Man instead of the Son of God. Ordinary people don’t usually refer to themselves as sons of men, but Jesus did, drawing from prophetic language in the Old Testament. In Daniel’s prophecy, one like the Son of Man comes with the clouds of heaven to the Ancient of Days—a title for God.
While Jesus was indeed the Son of the living God, the Jews accused Him of claiming that title. Even with His disciples, He preferred calling Himself the Son of Man. He said the Son of Man would come at an unexpected hour (Matthew 23:44), and the disciples saw Him ascend into heaven (Acts 1:11). At His second coming, He will again appear as the Son of Man.
“At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.” (Matthew 24:30 NIV).
The term “Son of Man” refers to any human being, as it includes all descendants of Adam. It’s important to distinguish this from the “Son of God,” who does not appear in the sky. The Son of the Living God is the one Jesus said the world would not see, except for His disciples. Without showing Himself in the sky, the Son of the Living God was later seen by the disciples, just as He had promised.
“Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. On that day, you will realize that I am in my Father, and you are in me, and I am in you. Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him.” (John 14:19-21 NIV).
The death and resurrection of Jesus focused on the Son of Man rather than the Son of God. According to prophecies, Jesus’s identity as the Son of Man also involves the mystery surrounding his being God’s Son. All humans are God’s children, but like Jesus, they are only identified as sons of men. As descendants of Adam, humanity has fallen away from identifying with God. Looking at the reason God sent the flood, it’s clear that He detests the mixing of the Sons of God with the sons of men.
“When men began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of men were beautiful, and they married any of them they chose. Then the Lord said, ‘My Spirit will not contend with man forever, for he is mortal; his days will be a hundred and twenty years” (Genesis 6:1-3 NIV).
God expects the distinction to stay clear. In His prophecy about the second coming, Jesus warned of the comparable confusion in Matthew 24:37-38. Similarly, Revelation 3:16-20 seems to address the blending of these two dichotomies. The Son of Man represents worldliness, while the Son of God signifies a spiritual entity that can’t be physically identified. God’s Spirit cannot contend with mortal men, much like positive and negative currents cannot connect.
Genesis 6:1-3 highlights the need for separation between the daughters of men and the sons of God. God would not tolerate their blending, as the greatest danger lies in seeking God’s sonship while still tied to being a son of man—much like taking the Lord’s name in vain (Exodus 20:7; Matthew 12:31).
Jesus came as the Son of Man to make this distinction clear, leaving it to God alone to decide who among the sons of men would become His children. This raises the question of whether we should call ourselves sons of God when Jesus chose to call Himself the Son of Man.
As the way, the truth, and the life, He modeled the path to godliness, shielding the unconverted from God’s full truth until transformation took place. This is why He taught in parables (Mark 4:10) and told His disciples not to reveal He was the Son of God, suggesting His preference for the title “Son of Man” would remain even at His return. The title perfectly suited His earthly mission and echoed Daniel’s prophecy.
“In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory, and sovereign power; all peoples, nations, and men of every language worshipped him. “His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. I, Daniel, was troubled in spirit, and the visions that passed through my mind disturbed me.” (Daniel 7:13-15 NIV).
These prophecies are meant for everyday people, so the Son of Man will rule in a way they can grasp. When Jesus returns, He’ll take David’s throne and rule over humanity, showing that God’s Kingdom won’t yet be fully realized. This will only take place after the final Judgment in Revelation 20:11-15 (Revelation 21). His reign on Earth will stand out because there will be no war or opposition. As He upholds God’s laws, people will see His Kingdom as unlike any human-led one.
People often marvel at miracles and tend to glorify physical objects instead of God. Paul and Barnabas even tore their clothes in protest of such foolishness (Acts 14:8-14). This confusion stems from a misunderstanding of “death” in Genesis 2:17, which refers to separation from God, leaving humanity in a state where good and evil are mixed.
So, did Adam die right after eating the forbidden fruit? Critics say he didn’t, pointing to his 930-year lifespan as proof that God wasn’t truthful. But Adam died spiritually at that moment of eating the wrong fruit. From Adam to Jesus, all people, though made in God’s image, lived in that spiritual death; hence, Jesus advised letting the dead bury their own dead (Matthew 8:22). They were no longer God’s children, except for the hope of redemption foretold in prophecy.
“And the Lord God said, ‘The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.’ So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.” (Genesis 3:22-24 NIV).
The tree of life, unlike the tree of the knowledge of good and evil, symbolized godliness and eternal life, but was kept from Adam after his disobedience. Had he eaten from it then, he would have lived forever in a sinful state, as godliness cannot be corrupted. Through Jesus, redemption was offered to Adam and all humanity, giving everyone the chance to return to godliness. This is why Jesus often spoke in parables to those not yet converted—a lesson tied back to Eden.
Humanity was denied the tree of life until conversion, remaining sons of men rather than Sons of God. The knowledge of good and evil from the forbidden tree allowed some of Adam’s descendants to lean toward goodness, marking them as sons of God. Abel and Enoch are examples of those deeply devoted to God at the beginning of human civilization. For those who walk with Him, the challenge is to stay set apart, resisting the pull to blend in with the sons of men, which displeases God.
Calling yourself a child of God can draw hostility, as His children are often seen as outsiders—but God’s love for humanity remains constant, even in its broken state. Out of this love, He sent His only Son to remove confusion and show the way to Him. Jesus, free from sin and not of this world, was set apart, just like His true followers are, when they choose His path. This sense of alienation is real, much like how a new steer needs time before it’s fully welcomed into the herd.
Instead of welcoming the alien steer, the other beasts seem to feel threatened by it. The tendency to treat strangers with scorn in animals has no real logic, and humans often act in much the same way. The fact that Jesus was killed without reason suggests that He was not of this world.
Similarly, a genuine Christian often faces scorn. This is why Jesus taught that one should rejoice when persecuted (Matthew 5:10-12). If one’s actions are easily approved by the world, they may not reflect true discipleship. After Jesus left, His disciples did not enjoy an easy life. Persecution in this world often marks the authenticity of one’s Christian walk.
“They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. We are from God, and whoever knows God listens to us, but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood.” (1 John 4:5-6 NIV).
It’s not unusual for someone through whom God shares mysteries to feel discouraged when friends respond with doubt. Most people can’t engage biblically with ideas outside common understanding, so they often distance themselves from those entrusted with such insights. This makes sense to anyone who knows the world operates differently from God’s Kingdom—much like Abraham, a child of God set apart from his own people.
Being part of a group offers comfort and security, but it is also what exposes hidden risks within Christianity. Deception takes root when believers shy away from taking firm stands while claiming to avoid sin. Blending in with the world might feel easy, but it’s actually the most dangerous place to be. Such individuals mirror the description in Revelation 3:15-19, resembling the Baal worshipers Elijah confronted.
“How long will you waver between two opinions? If the Lord is God, follow him; but if Baal is God, follow him.” But the people said nothing.” (1 Samuel 18:21 NIV).
Baal worshippers aren’t much different from modern Christians who, often without realizing it, ridicule those with uncommon beliefs—essentially mocking Jesus himself. This goes against the ideals of true spirituality. Human nature thrives on a sense of belonging, which makes complete obedience to God challenging. This is why racial or tribal identities are often given undue importance, fueled mostly by pride. The same goes for social class, occupational, or religious identities.
People tend to feel insecure if they don’t belong to some group. Even within families, disagreements often go unresolved, and dissenters are left out. Culture binds people together, but in large numbers, it can stifle independent thinking. Trend-setters end up defining cultural norms by default, not for any real reason, but simply to preserve traditional identity.
The simple truth is that everyone is unique. Even twins aren’t identical in every way. Each person is created with distinct qualities, none inherently better or worse than another. It’s like the body—every part has its own role in keeping the whole body functioning, and no part is more or less important than the others.
Thinking some body parts are more important than others is as odd as believing some people have less value—a mindset tied to the physical world. That’s why Jesus came as the Son of Man, showing authority in a way people could understand. God’s children are no different from Him, and when Jesus said seeing Him was the same as seeing the Father, He affirmed that this truth also applies to those who have become His children.
Created in God’s image, sharing His nature, and being His children, people have the ability to create, just like God, who made them in His likeness. While becoming a child of God might seem complex, Jesus made it simple for those willing to follow Him. A child of God stays close to Him, unlike the son of man, who follows the ways of the world.
Andrew Masuku is the author of Dimensions of a New Civilisation, laying down standards for uplifting Zimbabwe from the current state of economic depression into a model for other nations worldwide. A decaying tree provides an opportunity for a blossoming sprout. Written from a Christian perspective, the book is a product of inspiration, relieving those who have witnessed the strings of unworkable solutions that have led to the current economic and social decay. Most Zimbabweans should find the book a long-awaited providential oasis of hope, written in a simple, conversational tone.
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