10:31-38 Christ's works of power and mercy proclaim him to be over all, God blessed for evermore, that all may know and believe He is in the Father, and the Father in Him. Whom the Father sends, he sanctifies. The holy God will reward, and therefore will employ, none but such as he makes holy. The Father was in the Son, so that by Divine power he wrought his miracles; the Son was so in the Father, that he knew the whole of His mind. This we cannot by searching find out to perfection, but we may know and believe these declarations of Christ.

Verse 33. - The Jews answered him (saying), For a good (excellent, obviously, radiantly so) work we do not stone thee; but for blasphemy; and because thou, being man, makest thyself God. (Περὶ καλοῦ ἔργου and περὶ βλασφημίας contrast with the causal διὰ ποῖον of the previous verse. This preposition was used for formal indictments of offence before the tribunals.) The Jews felt the force of this indignant reproach, and would not admit that his Divine and goodly work was without meaning to them. It was, however, a melancholy reality that his beneficent work had roused their malice into fiercer activity, but they credit themselves with a higher and a doctrinal motive and with a jealousy for the honor of God. They charge him with blasphemy, and the charge is reiterated before Pilate (John 19:7). The Jews were in one sense right. He had declared his essential unity with the Father; he had "made himself, represented himself (cf. John 8:53; John 19:7), as equal with God." In the opinion of his hearers, he conveyed the idea that he possessed and was wielding Divine powers. He was making himself to be God. "Good works" by the score were no vindication of one who dishonored the Name of God by claiming equality with him.

The Jews answered him, saying,.... As follows;

for a good work we stone thee not: they could not deny, that he had done many good works; this was too barefaced to be contradicted; yet they cared not to own them; and though they industriously concealed their resentment at them, yet they were very much gravelled and made uneasy by them, but chose to give another reason for their stoning him:

but for blasphemy; which required death by stoning, according to Leviticus 24:16, and according to the Jews' oral law (q):

and because that thou, being a man, makest thyself God; which they concluded very rightly, from his saying, John 10:30, that God was his Father, and that he and his Father were one; that is, in nature and essence, and therefore he must be God; but then this was no blasphemy, but a real truth, as is hereafter made to appear; nor is there any contradiction between his being man, and being God; he is truly and really man, but then he is not a mere man, as the Jews suggested; but is truly God, as well as man, and is both God and man in one person, the divine and human nature being united in him, of which they were ignorant: two mistakes they seem to be guilty of in this account; one that Christ was a mere man, the other that he made himself God, or assumed deity to himself, which did not belong to him, and therefore must be guilty of blasphemy; neither of which were true: the phrase is used by the Jews, of others who have taken upon them the name and title of God; as of Hiram king of Tyre, of whom they say, , "that he made himself God" (r); the same they say of Nebuchadnezzar; and the modern Jews still continue the same charge against Jesus, as their ancestors did, and express it in the same language, and say of him, that he was a man, and set himself up for God (s).

(q) Misn. Sanhedrin, c. 7. sect. 4. (r) Bereshit Rabba, sect. 96. fol. 83. 4. & Tzeror Hammor, fol. 134. 4. (s) Aben Ezra in Genesis 27.39. & Abarbinel Mashmia Jeshua, fol. 5. 1.

33. for a blasphemy—whose legal punishment was stoning (Le 24:11-16).

thou, being a man—that is, a man only.

makest thyself God—Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Joh 5:18; 8:59).

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