of the suffering servant in the Book of Isaiah (Book of Enoch, p.
314-317). Moreover, it may not be fanciful to find in his claims to
heavenly authority a hint of the thought of the eighth Psalm, "Thou madest
him to have dominion over the works of thy hands; thou hast put all things
under his feet" (see Dalman WJ I. 218). Although the name expresses a
consciousness of dignity, vicarious ministry, and authority, similar to
thoughts found in Daniel, Isaiah, and the Psalms, it was not deduced from
these scriptures by any synthesis of diverse ideas. It rather indicates
that Jesus in his own nature realized a synthesis which no amount of study
of scripture would ever have suggested. He drew his conception of himself
from his own self-knowledge, not from his Messianic meditations. On his
lips, then, "the Son of Man" indicates that he knew himself to be the Man
whom God had chosen to be Lord over all (compare Dalman as above). The
lowly estate which contradicted the Daniel vision prevented Jesus' hearers
from recognizing in the title a Messianic claim; for him, however, it was
the expression of the very heart of his Messianic consciousness.

267. If Jesus gave expression to his official consciousness when he used
the name "the Son of Man," the title "the Son of God" may be said to
express his more personal thought about himself. It is necessary to
distinguish between the meaning of this title to the contemporaries of
Jesus and his own conception of it. In the popular thought "the Son of
God" was the designation of that man whom God would at length raise up and
crown with dignity and power for the deliverance of his people. This
meaning followed from the Messianic interpretation of the second Psalm, in
which the theocratic king is called God's son (Ps. ii. 7). In another
psalm, which Jesus himself quotes (John x. 34), magistrates and judges are
called "sons of the Most High" (lxxxii. 6). Another Old Testament use
casts light on this,--the designation of Israel as God's son, his
firstborn (Ex. iv. 22; Hos. i. 10), with which may be compared a
remarkable expression in the so-called Psalms of Solomon (xviii. 4), "Thy
chastisement was upon us [that is, Israel] as upon a son, firstborn, only
begotten." In all these passages that which constitutes a man the son of
God is God's choice of him for a special work, while Israel collectively
bears the title to suggest God's fatherly love for the people he had taken
for his own. The Messiani