In John 10:37, Jesus continues his defense, challenging them to judge by his works — the same works he mentions here.

In John 10:25, Jesus earlier said his works bear witness; here he appeals to those works as reason not to stone him.

John 5:36 states that the works the Father gave Jesus testify to his divine mission, directly supporting Jesus' appeal to his works.

In John 5:20, the Father shows the Son all his works — this is the basis for Jesus' claim that his works come from the Father.

In John 15:24, Jesus says his unique works leave the world without excuse for hating him—explaining why the Jews' reaction in John 10:32 is so unjust.

In John 14:11, Jesus points to his works as evidence of his unity with the Father—the same works he has shown in John 10:32.

In John 9:4, Jesus emphasizes doing the works of the Father while there is time—the same divine source as the good works he mentions in John 10:32.

In John 7:19, Jesus confronts the same audience for seeking to kill him despite the law, directly paralleling the unjust persecution in John 10:32.

Matthew 11:5 lists the specific miracles Jesus performed, illustrating the 'many good works' he refers to in John 10:32.

1 John 3:12 explains Cain killed Abel because his own works were evil and Abel's righteous — mirrors the Jews' hostility to Jesus' good works.

Acts 10:38 describes Jesus 'doing good' and healing, directly matching the 'good works' Jesus mentions as evidence.

Acts 2:22 affirms that Jesus' miracles were God's accreditation, echoing Jesus' claim that his works come from the Father.

Psalm 109:5 repeats 'they repay me evil for good', directly corresponding to the rejection Jesus faces for his good works.

Psalm 109:4 laments being accused in return for love, mirroring Jesus' experience of hostility despite good works.

Psalm 35:12 describes being repaid evil for good, exactly the situation Jesus laments when his good works are met with stoning.

2 Chronicles 24:20-22 records the stoning of Zechariah for speaking God's word, paralleling the threat of stoning Jesus faces after his good works.

1 Samuel 19:4-6 shows David doing good for Saul yet facing death, prefiguring Jesus' situation where his good works are met with stoning.

Joseph protests he has done nothing to deserve imprisonment — similar to Jesus asking which good work merits stoning.

In Jeremiah 37:18, the prophet similarly asks what wrong he has done to deserve imprisonment—both innocent figures being persecuted for their good works.

Jeremiah 18:20 asks 'Should good be repaid with evil?' and describes a pit dug for the prophet — the same injustice Jesus faces.

Psalm 38:20 describes those who repay good with evil and accuse the righteous — directly parallels Jesus' complaint.

Zechariah is killed despite his father's kindness — a clear instance of repaying good with evil, echoing Jesus' situation.

David asks 'What have I done? What evil is in my hand?' — parallels Jesus' plea of innocence before his accusers.

Ecclesiastes 4:4 traces achievement to envy — a possible motive for stoning Jesus despite his good works.

In Acts 4:9, Peter is questioned about a good deed done to a crippled man—mirroring the interrogation Jesus faced for his good works in John 10:32.