Jesus of Nazareth: What He Wanted, Who He Was

In this connection we should look especially at the double saying in Luke 12:8-9 about confessing Jesus. Those who now, in the present, confess Jesus publicly will also be publicly acknowledged by Jesus at the final judgment. But here it seems that Jesus and the Son of Man are separate:

“And I tell you, everyone who acknowledges me before others, the Son of Man also will acknowledge before the angels of God.”

“but whoever denies me before others will be denied before the angels of God.” (Luke 12:8-9)

This double saying even today plays a central role in the endless and confusing debates over the “Son of Man.” Rudolf Bultmann and others have concluded from Luke 12:8-9 that Jesus saw the Son of Man as a heavenly figure distinct from himself.¹⁵ But that would be a deceptive conclusion. The shift from first to third person is by no means an indicator of a change in the figures but is part of the style of reticent, enigmatic speech. It was long the custom for an author, in beginning a book, not to say “I” but instead “the author.” The direct use of “I” was considered impolite. In fact there are things that are better said in “he/she” style than in “I” style. We can see this exact usage in Paul when he writes in 2 Corinthians 12:1-5:

It is necessary to boast; nothing is to be gained by it, but I will go on to visions and revelations of the Lord. I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. And I know that such a person—whether in the body or out of the body I do not know; God knows—was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat. On behalf of such a one I will boast, but on my own behalf I will not boast, except of my weakness.

Paul here shifts twice between “I” and “he,” and then speaks in “I” form again. In that form he speaks of his “weakness.” In the “he” form he talks of things one prefers to keep back, things one cannot talk about in the same way as everyday, visible matters. He does not want to boast.

Thus there are situations in which tact and a sense of style demand that one speak in “he/she” style. Jesus betrays this very tact, discretion, and sense of style when he speaks of the Son of Man and thus of himself in the third person. It is superfluous to suppose he is speaking of two different figures.

With this note on Rudolf Bultmann I have taken a tiny step into the simply endless history of scholarly discussion about the “Son of Man/Human One.” But I do not want to continue the discussion in this form here. My position on the titles of majesty such as “prophet,” “messiah,” and “Son of Man/Human One” should have become clear by now, and nothing more is necessary for this book, because in the end the question of Jesus’ claim to majesty need not be made dependent on whether Jesus used those titles or not. Much more important is the claim that emanates indirectly from Jesus’ words and actions. I will now speak of this hidden and yet unmistakable and immense claim as a whole.

The Time Fulfilled

Eschatology speaks of the last things, of the hour toward which everything is moving, and thus also of the hour in which everything will be fulfilled and reveal its ultimate meaning. This utmost, ultimate hour includes judgment, because the confusions of history must be cleared up. All injustice must be uncovered, all evil revealed, and all guilt transformed. Jesus often spoke of judgment—not only the judgment to come, but also the judgment already in the making (see chap. 10). But more frequently and more fundamentally, he said that now all the time of Israel’s waiting and longing was being fulfilled and as overflowing salvation (chap. 14). Jesus’ appearance is shot through with the assurance that the promised time of salvation, of liberation, of fulfillment of the promises given by God is dawning. Let me quote once more the blessing of the eyewitnesses, which is so important: “Blessed are the eyes that see what you see! For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it” (Luke 10:23-24 // Matt 13:16-17). In both Luke (10:23) and Matthew (13:10) this word is explicitly addressed to the disciples. Those called blessed are the disciples because they hear most directly what Jesus says and see what is happening in him.

How did the disciples understand the words spoken to them? They could only have understood them in the sense that now, with Jesus, the time of messianic salvation has come. The word “messiah” does not appear, of course, any more than does an equivalent of “messianic time.” But both lie concealed behind this beatitude. The Psalms of Solomon describe the messianic time as follows:

Happy are those who shall live in those days, to see the good things of Israel that God shall accomplish in the congregation of the tribes. (

PsSol