Exegetical and Hermeneutical Commentary of John 5:27
And hath given him authority to execute judgment also, because he is the Son of man.
27. Hath given him authority to execute judgment also ] Better, gave Him authority to execute judgment, when He sent Him into the world. ‘Also’ is not genuine. See on Joh 1:12, and comp. Joh 10:18.
because he is the Son of man ] Rather, because He is a son of man; i.e. not because He is the Messiah, but because He is a human being. In the Greek neither ‘son’ nor ‘man’ has the article. Where ‘the Son of Man,’ i.e. the Messiah, is meant, both words have the article: comp. Joh 1:51, Joh 3:13-14, Joh 6:27; Joh 6:53; Joh 6:62, Joh 8:28, &c. Because the Son emptied Himself of all His glory and became a man, therefore the Father endowed Him with these two powers; to have life in Himself, and to execute judgment.
Before passing on to the last section of this half of the discourse we may remark that “the relation of the Son to the Father is seldom alluded to in the Synoptic Gospels. But a single verse in which it is, seems to contain the essence of the Johannean theology, Mat 11:27: ‘All things are delivered unto Me of My Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.’ This passage is one of the best authenticated in the Synoptic Gospels. It is found in exact parallelism both in S. Matthew and S. Luke And yet once grant the authenticity of this passage, and there is nothing in the Johannean Christology that it does not cover.” S. p. 109. The theory, therefore, that this discourse is the composition of the Evangelist, who puts forward his own theology as the teaching of Christ, has no basis. If the passage in S. Matthew and S. Luke represents the teaching of Christ, what reason have we for doubting that this discourse does so? To invent the substance of it was beyond the reach even of S. John; how far the precise wording is his we cannot tell. This section of it (21 27) bears very strong impress of his style.
Fuente: The Cambridge Bible for Schools and Colleges
Hath given him authority – Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Act 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment – all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom.
To execute judgment – To do judgment – that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.
Because be is the Son of man – The phrase Son of man here seems to be used in the sense of because he is a man, or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. See the notes at Mat 8:19-20. It is to be remarked here that the word son does not have the article before it in the original: Because he is A son of man – that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be:
- Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature.
- Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.
- Because Jesus has all the feelings of compassion we could ask – all the benevolence we could desire in a judge; because he has ShowN his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being.
Some have supposed that the expression Son of man here means the same as Messiah (see Dan 7:13-14), and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these. Thus, the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. Because he is the Son of man.] Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus:- Marvel not at this, because he is the Son of man.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To execute judgment also; to have the power of life and death, the keys of both; to rule and govern the world, and to judge it at the last day.
Because he is the Son of man: Act 17:31, He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained, &c. So Phi 2:8, Being found in fashion as a man, he humbled himself, and became obedient unto death, even, the death of the cross. Wherefore God also hath highly exalted him, & c. Some think that the sense is, because he was that Son of man, who was the Seed of the woman, promised Gen 3:15; the Son of man prophesied of by Daniel, Dan 7:13,14. And that the term, Son of man, here, signifieth his office as Mediator.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. because he is the Son ofmanThis seems to confirm the last remark, that what Christ hadproperly in view was the indwelling of the Son’s essential life inhumanity as the great theater and medium ofdivine display, in both the great departments of His worklife-givingand judgment. The appointment of a Judge in our own natureis one of the most beautiful arrangements of divine wisdom inredemption.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And hath given him authority to execute judgment also,…. Both in his church and kingdom, in the present state of things, and at the last day, when all shall stand before his judgment seat: and that
because he is the son of man; truly and properly man; because though he was in the form of God, and equal to him, yet became man, and was in the form of a servant: and so reads the Ethiopic version, “because the Son of God is the son of man”; and therefore the authority of executing judgment, according to the council and covenant of peace, is committed to him; or that men might have a visible judge, or be judged by one in their own nature: agreeably the Persic version renders it, “because the Son himself is he who judges the sons of men”; or rather because he is that son of man spoken of in prophecy, especially in Da 7:13; by whom is meant the Messiah, as the Jews themselves allow f, and who was not a mere man, but the man God’s fellow; and so being omniscient and omnipotent, was equal to such a work, which otherwise he would not have been; [See comments on Joh 5:22]. The Syriac version joins this clause to the beginning of Joh 5:28, and reads it thus, “because he is the son of man, marvel not at this”; let this be no obstruction to your faith of his quickening the dead, and having authority to execute judgment on all; since, though the son of man, he is not a mere man, but God over all, as what is next ascribed to him manifestly shows.
f Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Dan. vii. 13. & R. Jeshuah in Aben Ezra in ib.
Fuente: John Gill’s Exposition of the Entire Bible
Because he is the Son of man ( ). Rather, “because he is a son of man” (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses in the same sense as (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Rev 1:13; Rev 4:14 means “a son of man.”
Fuente: Robertson’s Word Pictures in the New Testament
Authority. See on 1 12.
Also. Omit.
The Son of man. Better, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and Rev 1:13; Rev 14:14. See on Luk 6:22.
Fuente: Vincent’s Word Studies in the New Testament
1) “And hath given him authority,” (kai eksousian edoken auto) and he gave authority to him,” executive or administrative power to him,” as affirmed, Joh 3:35; Mat 28:18.
2) ”To execute judgement also,” (krisin poiein) ”To execute judgement,” continually, based on the Word of God that is “true from the beginning,” Psa 119:160; Joh 5:30; 2Ti 4:1-2; Rev 20:11.
3) ”Because he is the Son of man.” (hoti huios anthropos estin) “Because he is (exists as) redeemer-heir of mankind,” the true Messiah. His humanity qualifies Him for the office of judge, because the judge must have compassion as a man for men, yet be firm in administering both the spirit and letter of the punishment of the law to responsible, willful breakers of the law, Joh 12:48.
Fuente: Garner-Howes Baptist Commentary
27. And hath given him power. He again repeats that the Father hath given him dominion, that he may have full power over all things in heaven and in the earth. The word ( ἐξουσία) here denotes authority Judgment is here put for rule and government, as if he had said, that the Father had appointed him to be King, to govern the world, and exercise the power of the Father himself.
Because he is the Son of man. This reason, which is immediately added, deserves particularly to be observed, for it means that he comes forth to men, adorned with such magnificence of power, that he may impart to them what he has received from the Father. Some think that this passage contains nothing else than what is said by Paul, that Christ,
having been in the form of God emptied himself by taking upon him the form of a servant, and humbled himself even to the death of the cross; and therefore God hath exalted him, and given him a name more illustrious than any name, that every knee may bow before him (Phi 2:7.)
But for my own part, I regard the meaning as more extensive: that Christ, so far as he is man, was appointed by the Father to be the Author of life, that it may not be necessary for us to go far to seek it; for Christ did not receive it for himself, as if he needed it, but in order to enrich us by his wealth. It may be summed up thus: “What had been hidden in God is revealed to us in Christ as man, and life, which was formerly inaccessible, is now placed before our eyes.” There are some who separate this argument from its immediate connection, and join it to the following clause; but this is a forced interpretation, and is at variance with Christ’s meaning.
Fuente: Calvin’s Complete Commentary
(27) Hath given.As above, gave. The also after judgment should be omitted. In these verses, as before, the two relations of FatherSon, LifeJudgment, are emphatic. Both Life and Judgment can belong to God only, but both are the Fathers gift to the Son.
The Son of man.Render, a son of man. The term differs by the striking omission of articles from the usual term for the Messiah, and occurs again in Rev. 1:13; Rev. 14:14. It is here in contrast to the Son of God in Joh. 5:25. The explanation is, once more, to be found in the thought of the Incarnation as an emptying Himself of the attributes which are the glories of the divine nature. It is not because He is Messiah (the Son of Man), but human (a son of man), that the Father gave Him the power to have life in Himself, and the authority to execute judgment. (See Note on Joh. 5:26.) Still His humanity is not here dwelt upon as a qualification for the office of judge, because it is of the same nature as that of those He judges. This thought and the thoughts which flow from it (comp. Act. 17:31) are full of beauty and truth, but the side of truth prominent in this verse, and all those which follow Joh. 5:17, is not His relation to man, but His relation to God. All are a sermon on the text, My Father worketh hitherto, and I work.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The final universal resurrection of the body, Joh 5:26-30.
27. Judgment also In addition to the resurrection of the body. And now we have in the present passage a brief but most explicit description of the simultaneous resurrection and universal judgment of mankind.
Because he is the Son of man As the dying Son of man he is our atoning Redeemer; and so as the living Son of man he is our just Judge. As by man was our death, so by man is our life and our judgment. The cross and the judgment throne bear the same Son of man.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And he has given him the authority to execute judgment because he is the Son of Man.”
Not only does Jesus give life now, but as the Son of Man He has been given the authority to execute judgment. The connection with the Son of Man shows that the idea is taken from Dan 7:9-14, where God takes His seat at the Judgment, the court sits in judgment and the books are opened. Then one like a son of man comes before God and is given dominion and glory and kingship, that all peoples, nations and languages should serve Him, an everlasting dominion that will not pass away. The right of judgment has been passed on to Him.
Thus it is in His glorified humanity as the chosen King that Jesus is made the Judge, as Son of Man as well as Son of God, with the power to execute judgment. As the introducer of the new eternal age He has also the right to decide who will enter it.
Note the distinction that is made between the fact that it is as ‘the Son of God’ that He gives life, something which is God’s prerogative alone, but that it is as ‘the Son of Man’ that He will one day execute judgment. Who better to judge than One Who has Himself lived as man?
Fuente: Commentary Series on the Bible by Peter Pett
Joh 5:27. And hath given him authority, &c. This may refer not only to the future and final judgment upon the sons of men, but also to the inflicting of temporal judgments; and possibly our Lord had the destruction of Jerusalem more particularly in his eye,an exercise of judgment which he constantly ascribed to himself. See Php 2:9; Php 2:11 and the next note.
Fuente: Commentary on the Holy Bible by Thomas Coke
27 And hath given him authority to execute judgment also, because he is the Son of man.
Ver. 27. Because he is the Son of man ] Or, as he is the Son of man. a By virtue of the hypostatical union, his manhood came as near to God as could be. He had the best natural parts both of mind, Isa 11:2-3 , and body, Psa 45:2 ; and the best supernatural, whereby he found favour also with God, Luk 2:52 , for he had more near familiarity with the Godhead than ever had any creature, together with a partner-agency with his Godhead, in the works of mediation, 1Ti 2:5 . In the state of exaltation, the manhood hath, 1. Excess of glory. 2. The grace of adoration together with the Godhead. 3. Judiciary power, as here and Act 17:31 .
a , id est . Beza.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joh 5:27 . Not only has the Father given to the Son this great prerogative, but . , like judicium facere , and our do judgment , is used by Demosthenes, Xenophon, Polybius, etc., in the sense “to judge,” “to act as judge”. This climax of authority [although is omitted before by recent editors on good authority] is based upon the fact . [Strangely enough, Chrysostom ascribes this punctuation to Paul of Samosata, and declares it to be an inconsequence. He himself begins Joh 5:28 with this clause, and reads “marvel not at this, that He is the Son of Man”.] The absence of the article condemns all interpretations which render these words “the Son of Man” and understands that Jesus claims the prerogative of judgment as the Messiah. Where “the Son of Man” means the Messiah the articles regularly appear. Besides, direct allusion to the Messianic functions would here be out of place. The words must be rendered “because He is a son of man,” that is, a man. How is this a reason for His being Judge of men? Various explanations are given: the Judge must be visible since the judgment is to take place with human publicity (Luther Maldonatus, Witsius), because as man the Son carries out the whole work of redemption (Meyer, etc.), because men should be judged by the lowliest and most loving of men (Stier), because the Judge must share the nature of those who are brought before Him (Westcott), because only as man could Jesus enter into the sphere in which the judicial office moves or have the compassion which a judge of men should possess (Baur), because the judgment of humanity is to be a homage rendered to the holiness of God, a true act of adoration, a worship; and therefore the act must go forth from the bosom of humanity itself (Godet). But undoubtedly Beyschlag is right when he says: “The eternal love condemns no one because he is a sinner; as such it does not at all condemn; it leaves it to men to judge themselves, through rejection of the Saviour who is presented to them. The Son of Man is the judge of the world, just because He presents the eternal life, the kingdom of heaven to all, and urges all to the eternal decision, and thus urges those who continue unbelieving to a continuing self-judgment” ( Neutest. Theol. , i. 290). By His appearing in human form as God’s messenger, and by His offer of life eternal, He necessarily judges men. As His offer of life to the impotent man tested him and showed whether he would abide in death or pass into life: so are all men judged precisely by that appearance among them in human form which stumbles them and tempts them to think His claims absurd, and which yet as the embodied love and life of God necessarily judges men. Therefore .
Fuente: The Expositors Greek Testament by Robertson
authority. Greek. exousia. See App-172.
the Son of man (see App-98). The only occurance in John without the Article (except Rev 1:13; Rev 14:14). Compare Dan 7:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 5:27. ) No article is added in this passage: because He is Son of Man, power has been given Him of judging. He, a man. saves men: He, a man, judges men: Dan 7:13, etc., I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days-and there was given Him dominion, and glory, and a kingdom. Act 17:31; Heb 2:5, etc., Unto the angels hath He not put in subjection the world to come-but-what is man, that Thou art mindful of him? or the son of man, that thou visitest him? Thou madest Him a little lower than the angels; Thou crownedst Him with glory and honour,-Thou hast put ail things in subjection under His feet.
Fuente: Gnomon of the New Testament
Joh 5:27
Joh 5:27
and he gave him authority to execute judgment, because he is a son of man.-He gave him power to execute judgment alike upon the godly and upon the ungodly. This must be executed in harmony with the laws that God committed to his hands.
Fuente: Old and New Testaments Restoration Commentary
hath: Joh 5:22, Psa 2:6-9, Psa 110:1, Psa 110:2, Psa 110:6, Act 10:42, Act 17:31, 1Co 15:25, Eph 1:20-23, 1Pe 3:22
because: Dan 7:13, Dan 7:14, Phi 2:7-11, Heb 2:7-9
the Son: This appears to be a direct reference to Dan 7:13, which the Jews interpret of the Messiah.
Reciprocal: Eze 11:9 – and will Mic 4:3 – he shall judge Mat 16:13 – I the Mat 25:31 – the Son Mar 8:38 – the Son Luk 5:24 – that the Joh 1:51 – the Son Rom 14:9 – Lord Heb 12:23 – God
Fuente: The Treasury of Scripture Knowledge
7
This inheritance that. Christ received from his Father, entitled him to be the executioner of the divine judgment upon the world.
Fuente: Combined Bible Commentary
And hath given him authority to execute judgment also, because he is the Son of man.
[To execute judgment also, because he is the Son of man.] Dan 7:13; “Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days…and there was given him dominion, and glory,” etc. To this our blessed Saviour seems to have respect in these words, as the thing itself plainly shews. R. Solomon upon the place: “One like the Son of man, this is the King, the Messiah.” R. Saadias, this is the Messiah our righteousness. When our Saviour declared before the Sanhedrim, “Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds”; they all said, “Art thou Christ, the Son of the blessed God?” by which they imply, that the ‘Son of God’ and ‘Christ’ are convertible terms: as also are ‘Christ’ and the Son of man. And it plainly shews that their eyes were intent upon this place: “Art thou that Son of man spoken of in Daniel, who is the Son of God, the Messiah?” So did Christ in these words look that way.
Fuente: Lightfoot Commentary Gospels
Joh 5:27. And he gave him authority to execute judgment, because he is a son of man. The Son maketh to live, but He maketh to live whom He will(Joh 5:21), or (as we read in Joh 5:25), He giveth life to those who have heard His voice, and not to all. Where, then, He is not the Giver of life, He is necessarily the Judge. The one thought involves the other, both in Joh 5:21-22, and here. The Father who gave to the Son the possession of life gave Him judgment also. This we read in the 22d verse, but the truth now wears a new form; for, although the word gave is repeated in Joh 5:27, it is in relation to a gift and a sphere altogether different from those of which the 26th verse speaks. There the essential attributes of the Son are before us, including the prerogatives of the Word made flesh: here we read of a gift which belongs to time and not eternity, a gift which the Son receives because He is a son of man. The former verses that speak of giving life and of judging (Joh 5:21-22) may have an extent of application of which we know nothing; this verse relates to the judgment of men by One who is very man. Such is the force of the words a son of man. In every other passage of this Gospel it is the Son of man of whom we read: here only, and in Rev 1:13; Rev 14:14, is the definite article wanting. No expression brings out so strongly the possession of actual human nature, and for this purpose it is employed. Gods will is to judge the world by a man whom He ordained (Act 17:31); and the verse before us, though comprehending much more than the last judgment, seems, as may be inferred from the peculiarity of the expression execute or perform judgment (literally do judgment), and from the presence of this thought in the immediate context (Joh 5:28-29), to look especially towards the final scene. But the judgment is one that issues in condemnation, and it is the Fathers will that a son of man shall pronounce the sentence, as one who has taken on Himself human nature in all its reality and completeness, in all its faculties, affections, and feelings. Because He has done so, He is fitted to be a Judge of men, and to draw from the consciences of the guilty an acknowledgment of the righteousness of their doom. As the Son of God having life in Himself, He gives life, and those who are united to Him by faith have possession of a life that is divine. But as a son of man He judges; as One who has been in the same position with those standing at His bar, as One who has fought the same battle and endured the same trials as they. Thus they behold in their Judge One who entirely knows them; His sentence finds an echo in their heart; and they are speechless. Thus it is that judgment becomes really judgment, and not merely he infliction of punishment by resistless power.
Fuente: A Popular Commentary on the New Testament
Ver. 27. And he hath given him power also to execute judgment, because he is son of man.
Jesus had said in Joh 5:22, in an indefinite way, that all judgment is committed to Him. This word all judgment included, of course, both the present moral, internal judgment and the final, external judgment. It is under these two aspects, taken together, that this idea is reproduced in Joh 5:27, which thus forms the transition from the work of the spiritual resurrection and judgment (Joh 5:24-26), to that of the outward resurrection and judgment (Joh 5:28-29). Jesus adds to the idea of Joh 5:22 a new limitation: that the function of judge is committed to Him inasmuch as He is Son of man. The second also, although omitted by B, is perhaps authentic. It emphasizes the relation between the character of judge and that of Son of man. What is this relation? It has been understood in a great variety of ways. According to Lucke the meaning is: Because He is the Messiah and judging is (according to Daniel 7) a Messianic function. But in that case the article before the words Son of man could not be wanting. Without the article, this expression signifies simply: a son of man. Keil denies this and thinks that the absence of the article may be explained by the fact that the words are here the predicate, designating a quality, rather than a person. He explains therefore: Because He is mediator between God and man, author of salvation and consequently judge; for judgment forms a part of the salvation. But the absence of the article is not justified by this, and the idea of salvation is arbitrarily introduced here. Beyschlag understands: Because He is the perfect man, the ideal man, fitted to serve as the standard for the moral worth of all others. But the article could not, any more than in the other case, be wanting with this meaning. The term, Son of man, without the article sets forth simply the quality of man which He shares with all other men. Lange: Because, as a son of man, He can have compassion on our weakness. But this would be to deny to God the feeling of compassion, while the Scriptures say expressly: Like as a Father pitieth…., so the Lord pitieth…. for he knoweth our frame (Psa 102:13).
Heb 2:18 cannot be cited as parallel, since the question there is of intercession, not of judgment. De Wette: Because the Father, as being the hidden God, cannot judge. Reuss, nearly the same: In the system. God, in Himself, does not place Himself in contact with the world which He is to judge; He makes Himself man for this. This reason would apply to the God of Philo not to the God of Jesus Christ and of St. John; the latter is a Father, who is in direct relations with the world and humanity; He begets children for life (Joh 1:13); He loves the world (Joh 3:16); He eventestifies by outward miracles in favor of the Son; He draws souls to Christ, etc. Such a God might also, if He wished, judge the world. Besides, as Luthardt observes, the opposite of the hidden God would not be the Son of man, but the revealed God, the Word, the Son of God, or, speaking absolutely, the Son. Meyer and Weiss: Because Jesus is, as man, the executor and proclaimer of salvation, on which depends the decision of each man’s destiny. There is the same reason against this explanation, as against that of Keil. The quality of man is made prominent here for the purpose of explaining, not the dignity of Saviour, but that of judge. Holtzmann: Because He can make the revelation of the divine holiness shine forth before the eyes of men through the fact of His human appearance. But God is able directly to manifest His holiness to the human conscience, as is many times seen in the Old Testament.Hengstenberg: to recompense Him for becoming man. Strange reward! In this embarrassment, the Peschito (Syr sch), some Mjj. (E. M .), and Chrysostom have recourse to a desperate expedient; they connect these words: because he is son… with the following verse: Because He is a Son of man, marvel not. But what is there in the context leading us to suppose an astonishment respecting this point? Is it then so difficult to grasp the thought of Jesus? The judgment of humanity is a homage rendered to the holiness of God; but this homage, in order really to make reparation for the outrage committed, must proceed from the race itself which has committed the offense. Judgment, in this view, is exactly on the same line with expiation, of which it serves as the complement. Expiation is the reparation freely offered by believing humanity; judgment is the satisfaction which God takes from humanity which has refused Him this reparation. In the one, as in the other, of these acts, a man must preside.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 27
Because he is the Son of man; that is, the Messiah; the phrase “the Son of man” being one of the forms of expression known among the Jews as a designation of the Messiah.
Fuente: Abbott’s Illustrated New Testament
5:27 And hath given him {i} authority to execute judgment also, because he is {k} the Son of man.
(i) That is, high and sovereign power to rule and govern all things, in so much that he has power over life and death.
(k) That is, he will not only judge the world as he is God, but also as he is man, he received this from his Father, to be judge of the world.
Fuente: Geneva Bible Notes
Similarly God has given the Son authority to judge (Joh 5:21-22). Jesus revealed an additional reason for this here. It is because Jesus is "Son of Man" (Dan 7:13-14). He is the Anointed One whom God has sent, but He is also fully human. Jesus can judge humanity because He belongs to it and understands it (cf. Heb 2:17). The absence of a definite article before the title stresses the quality of Jesus as "Son of Man" (cf. Heb 1:2). [Note: H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament, p. 149.]