John 10:32-33

“ Jesus answered them: I have shown you many good works by the power of my Father; for which of these works do you stone me? 33. The Jews answered him it is not for a good work that we stone thee, but for blasphemy, and because, being a man, thou makest thyself God. ”

This time Jesus does not withdraw, as in John 8:59; He makes the stones fall from the hands of His adversaries by a question. Instead of good works, the translation should properly be beautiful works (Rilliet). The epithet καλά designates indeed not the beneficent character of the works, but their moral beauty, their perfection in holiness, in power, as well as in goodness. The term ἔδειξα, strictly, I have shown, characterizes these works as grand specimens of all those which the Father holds in reserve, and as the sensible and glorious proofs of the favor which the Son enjoys with Him. The Father shows Him these works in the ideal sphere (John 10:19-20), and He shows them to the world in the sphere of reality. The preposition ἐκ indicates that the will and power by which Jesus accomplishes these works proceed from the Father (John 10:36).

The question of Jesus contains a keen irony, an expression of the deepest indignation. Undoubtedly, the ground on which the Jews intended to stone Him was not that which Jesus here ascribes to them; but in alleging another ground they imposed upon their consciences, and Jesus reveals to them the true condition of things by means of this question. Was it not on occasion of the healing of the impotent man that their murderous hatred had first manifested itself (chap. 5)? Had it not been increased in violence by the healing of the man born blind (chap. 9)? And will it not be a third miracle, the resurrection of Lazarus (chap. 11), which will bring it to its fatal limit? Jesus knew this full well: it was these great and beautiful works which, by marking Him as the Son, caused Him to be the object of their fury: “ This is the heir; let us kill him! ” Apart from this hatred, they would not so readily have accused Him, who was by His whole life glorifying God, of being a blasphemer. This question in a sense paralyzes them; Jesus is able to speak to them again.

The Jews formulate the point in dispute, in John 10:33, as it presents itself to their perverted consciences. The term: a blasphemer, expresses the general idea, and the following clause: and because..., specifies the charge, by applying it to the present case.