Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the'son of God?

of him whom the Father did sanctify, and send to the world, do ye say, Thou speakest evil, because I said, Son of God I am?

how is it that you say to one whom the Father consecrated and sent into the world, 'You are blaspheming,' because I said, 'I am God's Son'?

Do you say of him whom the Father made holy and sent into the world, Your words are evil; because I said, I am God's Son?

why do you say, about him whom the Father has sanctified and sent into the world, 'You have blasphemed,' because I said, 'I am the Son of God?'

do you say of one whom the Father has consecrated and sent as his messenger to the world 'You are blaspheming,' because I said 'I am God's Son'?

Whom the Father hath sanctified. There is a sanctification that is common to all believers. But here Christ claims for himself something far more excellent, namely, that he alone was separated from all others, that the power of the Spirit and the majesty of God might be displayed in him; as he formerly said, that him hath God the Father sealed, (John 6:27.) But this refers strictly to the person of Christ, so far as he is manifested in the flesh. Accordingly, these two things are joined, that he has been sanctified and sent into the world. But we must also understand for what reason and on what condition he was sent It was to bring salvation from God, and to prove and exhibit himself, in every possible way, to be the Son of God. Do you say that I blaspheme? The Arians anciently tortured this passage to prove that Christ is not God by nature, but that he possesses a kind of borrowed Divinity. But this error is easily refuted, for Christ does not now argue what he is in himself, but what we ought to acknowledge him to be, from his miracles in human flesh. For we can never comprehend his eternal Divinity, unless we embrace him as a Redeemer, so far as the Father hath exhibited him to us. Besides, we ought to remember what I have formerly suggested, that Christ does not, in this passage, explain fully and distinctly what he is, as he would have done among his disciples; but that he rather dwells on refuting the slander of his enemies.

Whom the Father hath sanctified - The word "sanctify" with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Exodus 28:41; Exodus 29:1, Exodus 29:44; Leviticus 8:30.
And sent into the world - As the Messiah, an office far more exalted than that of magistrates.
I am the Son of God - This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: "You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices (see the notes of John 10:34-35). And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates. And we may remark here:
1. That Jesus did not deny that he meant to apply the term to himself.
2. He did not deny that it was properly applied to him.
3. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself.

Say ye of him whom the Father hath sanctified,.... Not by making his human nature pure and holy, and free from all sin, and by bestowing the holy Spirit on him without measure, though both true; but these were upon, or after his mission into the world; whereas sanctification here, designs something previous to that, and respects the eternal separation of him to his office, as Mediator, in the counsel, purposes, and decrees of God, and in the covenant of his grace, being pre-ordained thereunto, before the foundation of the world; which supposes his eternal existence as a divine person, and tacitly proves his true and proper deity:
and sent into the world; in human nature, to obtain eternal redemption and salvation his people: to save them from sin, Satan, the world, law, hell and death, which none but God could do:
thou blasphemest, because I said, I am the Son of God; for what he had said in John 10:30 is equivalent to it; and in it he was rightly understood by the Jews, and what he here and afterwards says confirms it: the argument is what the Jews call , "from the lesser to the greater", and stands thus; that if mere frail mortal men, and some of them wicked men, being made rulers and judges in the earth are called gods, by God himself, to whom the word of God came in time, and constituted them gods, or governors, but for a time; and this is a fact stands recorded in Scripture, which cannot be denied or disproved, then surely it cannot be blasphemy in Christ, to assert himself to be the Son of God, who existed as a divine person from all eternity; and was so early set apart to the office of prophet, priest, and king; and in the fulness of time was sent into this world, to be the author of eternal salvation to the sons of men.

Say ye of him whom the Father hath sanctified, and sent into the world - This sanctification (whereby he is essentially the Holy One of God) is mentioned as prior to his mission, and together with it implies, Christ was God in the highest sense, infinitely superior to that wherein those judges were so called.