John 10 36

John 10:36 kjv

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?

John 10:36 nkjv

do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?

John 10:36 niv

what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'?

John 10:36 esv

do you say of him whom the Father consecrated and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?

John 10:36 nlt

why do you call it blasphemy when I say, 'I am the Son of God'? After all, the Father set me apart and sent me into the world.

John 10 verses

John 10 36 Meaning

John 10:36 explains Jesus' unique divine identity and mission as the Son of God. Responding to accusations of blasphemy for making Himself God, Jesus argues that He is the One whom the Father Himself has consecrated (set apart as holy for a divine purpose) and sent into the world. Therefore, it is illogical for His accusers to label His claim of being "the Son of God" as blasphemy, given His divine authorization and intimate relationship with the Father, which is affirmed by the Father's specific acts.

John 10 36 Context

John 10:36 is part of a direct confrontation between Jesus and the Jewish leaders. In the broader context of John 10, Jesus first presents Himself as the Good Shepherd, emphasizing His loving care, sacrificial nature, and unique relationship with His sheep (vv. 1-21). This naturally leads to questions about His identity. After the Feast of Dedication, the Jews directly ask Him if He is the Christ (vv. 22-24). Jesus reiterates His divine unity with the Father, stating, "I and the Father are one" (v. 30). This statement leads the Jews to accuse Him of blasphemy and attempt to stone Him, specifically because, "You, being a man, make yourself God" (v. 33).

In verses 34-35, Jesus defends Himself by referencing Psalm 82:6, where human judges, recipients of God's word, are called "gods." He argues that if Scripture, which cannot be broken, calls these mere men "gods," then it is illogical to accuse Him, the unique One, of blasphemy for calling Himself "the Son of God." Verse 36 directly builds upon this defense, elevating His claim by pointing to the unique act of the Father's "sanctifying" and "sending," further justifying His divine Sonship beyond any ordinary human designation. The historical context reveals intense theological disputes within Judaism concerning the nature of God and Messiah, where any claim of divinity by a human was strictly opposed as blasphemy, setting the stage for this critical interaction.

John 10 36 Word analysis

• "Him": Refers directly to Jesus Christ. It emphasizes that this divine action of the Father is singularly directed at Him, distinguishing Him from any other being.

• "whom": Connects Jesus to the divine action described, establishing the causal link for His claims.

• "the Father sanctified": (Greek: ho patēr hēgiasen - ὁ πατὴρ ἡγίασεν).

  • ho patēr (ὁ πατὴρ): "the Father," refers to God the Father, underscoring the divine origin and authority of the action. It highlights Jesus' unique, personal relationship with the First Person of the Trinity.
  • hēgiasen (ἡγίασεν): "sanctified" or "consecrated." From the verb hagiazo (ἁγιάζω), meaning to set apart, to make holy, to dedicate for sacred use. In this context, it doesn't imply making Jesus sinless (He already was), but setting Him apart and consecrating Him for His unique divine mission and role as God's Son in the world. This is a pre-temporal act, demonstrating His pre-existence and special relationship with the Father before His incarnation, marking Him as supremely chosen and ordained by God Himself. This act confirms His holiness and suitability for His divine purpose.

• "and sent into the world": (Greek: kai apesteilen eis ton kosmon - καὶ ἀπέστειλεν εἰς τὸν κόσμον).

  • apesteilen (ἀπέστειλεν): "sent." From the verb apostellō (ἀποστέλλω), meaning to send with a specific mission or authority. This term highlights Jesus' divine commission and purposeful advent into humanity. He is not merely a prophet or a man chosen by God; He is the one sent by God, implying pre-existence and direct divine delegation for salvation.
  • eis ton kosmon (εἰς τὸν κόσμον): "into the world." Denotes the realm of humanity, specifically fallen humanity. It points to the incarnational aspect of Jesus' mission, that the divine, sanctified Son entered the human condition.

• "do you say": Expresses Jesus' indignation and rhetorical question, challenging the validity of their accusation given the undeniable facts of His divine origin and mission.

• "You are blaspheming": (Greek: blasphemeis - βλασφημεῖς). This is the Jewish accusation against Jesus, meaning speaking impiously or slanderously against God. Their charge was that Jesus, a man, was claiming to be God, which they considered the ultimate affront to the Divine Name.

• "because I said": Jesus is directly addressing the core of their accusation—His verbal claim to Sonship.

• "I am the Son of God": (Greek: huios tou Theou eimi - υἱὸς τοῦ Θεοῦ εἰμι).

  • huios tou Theou (υἱὸς τοῦ Θεοῦ): "the Son of God." This is the ultimate self-identification and a critical Christological title. While "sons of God" could refer to angelic beings or righteous humans in the Old Testament, for Jesus, especially in the Gospel of John, it signifies a unique, ontological Sonship, implying co-equality, co-eternity, and shared divine nature with the Father. It is not merely a metaphorical adoption but a declaration of inherent divinity and unity with the Father's being.
  • eimi (εἰμι): "I am." This Greek verb often carries the powerful connotation of absolute being (referencing YHWH, "I AM THAT I AM," Exo 3:14) in John's Gospel, reinforcing His divine claim.

• Words-group Analysis:

  • "whom the Father sanctified and sent into the world": This phrase functions as Jesus' foundational defense. It affirms that His unique status as "Son of God" is not self-appointed, but directly conferred and initiated by God the Father. The order—sanctified (set apart for His role) then sent (to execute that role)—highlights the Father's sovereign design for Jesus' redemptive mission, starting before time, manifesting in the incarnation, and culminating in His sacrifice. This divine double-act justifies His claim, making their accusation of blasphemy invalid because the Father Himself endorses and empowers Him.
  • "do you say, 'You are blaspheming,' because I said, 'I am the Son of God'?": This is a direct rhetorical question exposing the absurdity of their charge. Jesus contrasts His clear, divinely authenticated statement of unique Sonship with their ungrounded accusation of blasphemy. He highlights that His claim of "Son of God" is not a deviation from the divine will but an articulation of His very being as appointed and commissioned by God.

John 10 36 Bonus section

The concept of the Father "sanctifying" and "sending" the Son also subtly anticipates Jesus' role as the ultimate sacrifice. In the Old Testament, things or people consecrated (hagiazo) were set apart for God's holy use, often for temple service or as offerings. Thus, Jesus, being "sanctified," is presented as the divinely designated, holy sacrifice for the sins of the world, consecrated by the Father for the very purpose of His atoning work (cf. Heb 10:10). This passage strongly affirms Jesus' pre-existence and the intentionality of His divine mission, establishing Him as distinct and superior to any human or angelic being. It underscores that His claim to divinity ("I am the Son of God") is not based on presumption but on the Father's direct, eternal will and action, thereby eliminating any notion of blasphemy.

John 10 36 Commentary

John 10:36 is Jesus' pinnacle defense against the Jewish leaders' charge of blasphemy. Following His reference to Psalm 82:6, where "gods" are merely human judges to whom the Word of God came, Jesus distinguishes His own claim. He is not merely someone to whom the word of God came, but He is the One whom "the Father sanctified and sent into the world." This reveals the profundity of His identity.

"Sanctified" (or "consecrated") signifies being divinely set apart for a sacred, unique purpose from eternity past, distinguishing Jesus as supremely holy and chosen for His role before creation. It points to His unique personhood and destiny. Coupled with "sent into the world," it underscores His divine commission and purposeful Incarnation. He is the pre-existent Son, specifically chosen and deployed by the Father into the realm of humanity.

Thus, Jesus' argument is profoundly logical within His divine framework: if ordinary human beings could be called "gods" because they received a word from God, how much more illogical is it to call blasphemous the One who was directly and eternally consecrated and sent by God the Father Himself, merely for declaring His intrinsic identity as "the Son of God"? His claim to Sonship is not a self-exaltation based on human achievement, but an articulation of a divine reality and mission initiated by the Father. This verse asserts Jesus' true, unique divine nature, distinguishing Him clearly from prophets or even Old Testament judges, while reaffirming the absolute unity of will and purpose between Him and the Father, leading to His salvific work for humanity.