μακαριοι 3107 A-NPM εστε 2075 5748 V-PXI-2P οταν 3752 CONJ μισησωσιν 3404 5661 V-AAS-3P υμας 5209 P-2AP οι 3588 T-NPM ανθρωποι 444 N-NPM και 2532 CONJ οταν 3752 CONJ αφορισωσιν 873 5661 V-AAS-3P υμας 5209 P-2AP και 2532 CONJ ονειδισωσιν 3679 5661 V-AAS-3P και 2532 CONJ εκβαλωσιν 1544 5632 V-2AAS-3P το 3588 T-ASN ονομα 3686 N-ASN υμων 5216 P-2GP ως 5613 ADV πονηρον 4190 A-ASN ενεκα 1752 ADV του 3588 T-GSM υιου 5207 N-GSM του 3588 T-GSM ανθρωπου 444 N-GSM
Vincent's NT Word Studies
22. Compare Matt. v. 11.Son of Man. The phrase is employed in the Old Testament as a circumlocution for man, with special reference to his frailty as contrasted with God (Number xxiii. 19; Ps. viii. 4; Job xxv. 6; xxxv. 8; and eighty nine times in Ezekiel). It had also a Messianic meaning (Dan. vii. 13 sq.), to which our Lord referred in Matt. xxiv. 30; xxvi. 64. It was the title which Christ most frequently applied to himself; and there are but two instances in which it is applied to him by another, viz., by Stephen (Acts vii. 56) and by John (Apoc. i. 13; xiv. 14); and when acquiescing in the title "Son of God," addressed to himself, he sometimes immediately after substitutes "Son of Man" (John i. 50, 52; Matt. xxvi. 63, 64).
The title asserts Christ's humanity - his absolute identification with our race: "his having a genuine humanity which could deem nothing human strange, and could be touched with a feeling of the infirmities of the race which he was to judge" (Liddon, "Our Lord's Divinity"). It also exalts him as the representative ideal man. "All human history tends to him and radiates from him; he is the point in which humanity finds its unity; as St. Irenaeus says, 'He recapitulates it..' He closes the earlier history of our race; he inaugurates its future. Nothing local, transient, individualizing, national, sectarian dwarfs the proportions of his world embracing character. He rises above the parentage, the blood, the narrow horizon which bounded, as it seemed, his human life. He is the archetypal man, in whose presence distinction of race, intervals of ages, types of civilization, degrees of mental culture are as nothing" (Liddon).
But the title means more. As Son of Man he asserts the authority of judgment over all flesh. By virtue of what he is as Son of Man, he must be more. "The absolute relation to the world which he attributes to himself demands an absolute relation to God.... He is the Son of Man, the Lord of the world, the Judge, only because he is the Son of God" (Luthardt).
Christ's humanity can be explained only by his divinity. A humanity so unique demands a solution. Divested of all that is popularly called miraculous, viewed simply as a man, under the historical conditions of his life, he is a greater miracle than all his miracles combined. The solution is expressed in Hebrews 1.
Robertson's NT Word Studies
6:22 {When they shall separate you} (hotan aforiswsin humas). First aorist active subjunctive, from aforizw, common verb for marking off a boundary. So either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (exbalwsin to onoma humwn hws poneron). Second aorist active subjunctive of ekballw, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (heneka tou huiou tou anqrwpou). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. this is Christ's common designation of himself, never of others save by Stephen (#Ac 7:56) and in the Apocalypse (#Re 1:13; 14:14). But both Son of God and Son of man apply to him (#Joh 1:50,52; Mt 26:63f.). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.
