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John 10:31-39, King James Version
Italic words were supplied in the English translation for clarity.
John 10:31-39
Jesus Answers a Blasphemy Charge with Scripture and Works
Stones are lifted; Jesus answers with Psalm 82 and with works
Then the Jews took up stones again to stone him. Jesus answers, 'Many good works have I shewed you from my Father; for which of those works do ye stone me?' They say they do not stone him for a good work but for blasphemy, because he, being a man, makes himself God. The opponents are specific Judean authorities in this attempt. The violence must not be generalized to Jewish people.
Jesus answers them, 'Is it not written in your law, I said, Ye are gods?' If he called them gods unto whom the word of God came, and the scripture cannot be broken, do they say of him whom the Father hath sanctified and sent into the world, 'Thou blasphemest,' because he said, 'I am the Son of God'? 'Your law' does not distance Jesus from Jewish Scripture. Psalm 82's 'gods' is an argument from wording, not a claim that humans are divine as Jesus is, and it does not teach that people can become autonomous deities. If he does not the works of his Father, they need not believe him. If he does, though they believe not him, they should believe the works, that they may know and believe that the Father is in him, and he in the Father. They seek again to take him, and he escapes out of their hand.
Consecration and works are the offered test
He asks them to judge the Son-of-God claim through the Father's works. The appeal does not make him, or later leaders, unaccountable. It refuses mob stones as a substitute for that judgment.
How this should shape us
Answer grave charges with careful Scripture and observable works. Refuse both mob violence and inflated claims of human divinity, and do not turn an attempted stoning into collective blame of Jews.
Teach it back
Explain John 10:31-39 in your own words. Include its place in John's movement, the decisive claim or action, one sourced uncertainty, and one use the passage does not authorize.
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Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Research trail and exact locationsThe source record behind this section
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
John 10:31-39, pinned eng-kjv2006 USFM corpus
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 10:31-39
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
STEP Bible Data official repository, TAGNT John data, rows for 10:31-39
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
NET Bible John PDF, John 10:31-39 and attached translator, study, and textual notes
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Enter the Bible John course, Outline, Theological Themes, and Book of Signs materials; applied to 10:31-39
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Yale Bible Study, Gospel of John course, Blind Man and Festival Controversies study guide; applied to 10:31-39
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Köstenberger, “John,” commentary heading covering John 10:31-39
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 10:31-39
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
Exact location: John 10:31-39, pinned eng-kjv2006 USFM corpus
Open source ↗Greek textual evidence
The Greek New Testament: SBL Edition
Michael W. Holmes, editor; Society of Biblical Literature and Logos
Society of Biblical Literature and Logos Bible Software, 2010
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Exact location: Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 10:31-39
Open the John Greek text file ↗Lexical and grammatical evidence
STEP Bible Data
Tyndale House Cambridge
Tyndale House Cambridge, repository snapshot verified 2026
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
Exact location: STEP Bible Data official repository, TAGNT John data, rows for 10:31-39
Open source ↗Translation and textual notes
NET Bible — John with translators' and textual notes
Biblical Studies Press
Biblical Studies Press, 2005–2026 online edition
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
Exact location: NET Bible John PDF, John 10:31-39 and attached translator, study, and textual notes
Open the official NET John PDF ↗modern scholarly book introduction
John course: summary, outline, background, introductory issues, theological themes, and Bible in the world
Craig R. Koester; revised by Karoline M. Lewis
Enter the Bible, Luther Seminary, 2024 revision; current course inspected 2026
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Exact location: Enter the Bible John course, Outline, Theological Themes, and Book of Signs materials; applied to 10:31-39
Open the Enter the Bible John course ↗modern scholarly narrative and theological course
The Gospel of John: course introduction and twelve study guides
Harold W. Attridge and Michal Beth Dinkler
Yale Bible Study, Yale Divinity School, Current online edition inspected 2026
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Exact location: Yale Bible Study, Gospel of John course, Blind Man and Festival Controversies study guide; applied to 10:31-39
Open the Yale Gospel of John course ↗modern open confessional commentary
John
Andreas J. Köstenberger
The Gospel Coalition Bible Commentary, Current online edition inspected 2026
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Exact location: Köstenberger, “John,” commentary heading covering John 10:31-39
Open Köstenberger's John commentary ↗modern scholarly ethical and historical study
Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John
Paul N. Anderson
Bible and Interpretation; expanded from John and Judaism, SBL Resources for Biblical Study 87, 2017
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Exact location: Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 10:31-39
Open Anderson's full study ↗