49Jesus answered, “I do not have a demon; but I honor My Father, and you dishonor Me. 50“But I do not seek My glory; there is One who seeks and judges. 51“Truly, truly, I say to you, if anyone keeps My word he will never see death.” 52The Jews said to Him, “Now we know that You have a demon. Abraham died, and the prophets also; and You say, ‘If anyone keeps My word, he will never taste of death.’ 53“Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?” 54Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; 55and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word. 56“Your father Abraham rejoiced to see My day, and he saw it and was glad.” 57So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” 58Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” 59Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.
New American Standard Bible (©1995)
Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.GOD'S WORD® Translation (©1995)
Jesus answered, "I'm not possessed. I honor my Father, but you dishonor me. King James Bible
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. Douay-Rheims Bible
Jesus answered: I have not a devil: but I honour my Father, and you have dishonoured me. Darby Bible Translation
Jesus answered, I have not a demon; but I honour my Father, and ye dishonour me. English Revised Version
Jesus answered, I have not a devil; but I honour my Father, and ye dishonour me. Webster's Bible Translation
Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me. Weymouth New Testament
"I am not possessed by a demon," replied Jesus. "On the contrary I honour my Father, and you dishonour me. World English Bible
Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. Young's Literal Translation
Jesus answered, 'I have not a demon, but I honour my Father, and ye dishonour me;
John 7:20 The crowd answered, "You have a demon! Who seeks to kill You?"
Acts 5:41 So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.
1 Corinthians 11:14 Does not even nature itself teach you that if a man has long hair, it is a dishonor to him,
1 Corinthians 15:43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;
Matthew Henry's Whole Bible Commentary Verses 48-50 Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at his doctrine, and had made invidious remarks upon it; but, having shown themselves uneasy when he complained (v. 43, 47) that they would not hear him, now at length they fall to downright railing, v. 48. They were not the common people, but, as it should seem, the scribes and Pharisees, the men of consequence, who, when they saw themselves convicted of an obstinate infidelity, scornfully turned off the conviction with this: Say we not well that thou art a Samaritan, and hast a devil? See here, see it and wonder, see it and tremble, 1. What was the blasphemous character commonly given of our Lord Jesus among the wicked Jews, to which they refer. (1.) That he was a Samaritan, that is, that he was an enemy to their church and nation, one that they hated and could not endure. Thus they exposed him to the ill will of the people, with whom you could not put a man into a worse name than to call him a Samaritan. If he had been a Samaritan, he had been punishable, by the beating of the rebels (as they called it), for coming into the temple. They had often enough called him a Galilean-a mean man; but as if that were not enough, though it contradicted the other, they will have him a Samaritan-a bad man. The Jews to this day call the Christians, in reproach, Cuthaei-Samaritans. Note, Great endeavours have in all ages been used to make good people odious by putting them under black characters, and it is easy to run that down with a crowd and a cry which is once put into an ill name. Perhaps because Christ justly inveighed against the pride and tyranny of the priests and elders, they hereby suggest that he aimed at the ruin of their church, in aiming at its reformation, and was falling away to the Samaritans. (2.) That he had a devil. Either, [1.] That he was in league with the devil. Having reproached his doctrine as tending to Samaritanism, here they reflect upon his miracles as done in combination with Beelzebub. Or, rather [2.] That he was possessed with a devil, that he was a melancholy man, whose brain was clouded, or a mad man, whose brain was heated, and that which he said was no more to be believed than the extravagant rambles of a distracted man, or one in a delirium. Thus the divine revelation of those things which are above the discovery of reason have been often branded with the charge of enthusiasm, and the prophet was called a mad fellow, 2 Ki. 9:11; Hosea 9:7. The inspiration of the Pagan oracles and prophets was indeed a frenzy, and those that had it were for the time beside themselves; but that which was truly divine was not so. Wisdom is justified of her children, as wisdom indeed. 2. How they undertook to justify this character, and applied it to the present occasion: Say we not well that thou art so? One would think that his excellent discourses should have altered their opinion of him, and have made them recant; but, instead of this, their hearts were more hardened and their prejudices confirmed. They value themselves on their enmity to Christ, as if they had never spoken better than when they spoke the worst they could of Jesus Christ. Those have arrived at the highest pitch of wickedness who avow their impiety, repeat what they should retract, and justify themselves in that for which they ought to condemn themselves. It is bad to say and do ill, but it is worse to stand to it; I do well to be angry. When Christ spoke with so much boldness against the sins of the great men, and thereby incensed them against him, those who were sensible of no interest but what is secular and sensual concluded him beside himself, for they thought none but a madman would lose his preferment, and hazard his life, for his religion and conscience. II. The meekness and mercifulness of Heaven shining in Christ's reply to this vile calumny, v. 49, 50. 1. He denies their charge against him: I have not a devil; as Paul (Acts 26:25), I am not mad. The imputation is unjust; "I am neither actuated by a devil, nor in compact with one;" and this he evidenced by what he did against the devil's kingdom. He takes no notice of their calling him a Samaritan, because it was a calumny that disproved itself, it was a personal reflection, and not worth taking notice of: but saying he had a devil reflected on his commission, and therefore he answered that. St. Augustine gives this gloss upon his not saying any thing to their calling him a Samaritan-that he was indeed that good Samaritan spoken of in the parable, Lu. 10:33. 2. He asserts the sincerity of his own intentions: But I honour my Father. They suggested that he took undue honours to himself, and derogated from the honour due to God only, both which he denies here, in saying that he made it his business to honour his Father, and him only. It also proves that he had not a devil; for, if he had, he would not honour God. Note, Those who can truly way that they make it their constant care to honour God are sufficiently armed against the censures and reproaches of men. 3. He complains of the wrong they did him by their calumnies: You do dishonour me. By this it appears that, as man, he had a tender sense of the disgrace and indignity done him; reproach was a sword in his bones, and yet he underwent it for our salvation. It is the will of God that all men should honour the Son, yet there are many that dishonour him; such a contradiction is there in the carnal mind to the will of God. Christ honoured his Father so as never man did, and yet was himself dishonoured so as never man was; for, though God has promised that those who honour him he will honour, he never promised that men should honour them. 4. He clears himself from the imputation of vain glory, in saying this concerning himself, v. 50. See here, (1.) His contempt of worldly honour: I seek not mine own glory. He did not aim at this in what he had said of himself or against his persecutors; he did not court the applause of men, nor covet preferment in the world, but industriously declined both. He did not seek his own glory distinct from his Father's, nor had any separate interest of his own. For men to search their own glory is not glory indeed (Prov. 25:27), but rather their shame to be so much out in their aim. This comes in here as a reason why Christ made so light of their reproaches: "You do dishonour me, but cannot disturb me, shall not disquiet me, for I seek not my own glory." Note, Those who are dead to men's praise can safely bear their contempt. (2.) His comfort under worldly dishonour: There is one that seeketh and judgeth. In two things Christ made it appear that he sought not his own glory; and here he tells us what satisfied him as to both. [1.] He did not court men's respect, but was indifferent to it, and in reference to this he saith, "There is one that seeketh, that will secure and advance, my interest in the esteem and affections of the people, while I am in no care about it." Note, God will seek their honour that do not seek their own; for before honour is humility. [2.] He did not revenge men's affronts, but was unconcerned at them, and in reference to this he saith, "There is one that judgeth, that will vindicate my honour, and severely reckon with those that trample upon it." Probably he refers here to the judgments that were coming upon the nation of the Jews for the indignities they did to the Lord Jesus. See Ps. 37:13-15. I heard not, for thou wilt hear. If we undertake to judge for ourselves, whatever damage we sustain, our recompence is in our own hands; but if we be, as we ought to be, humble appellants and patient expectants, we shall find, to our comfort, there is one that judgeth. Calvin's Commentary 46. Which of you convicteth me of sin? And if I speak truth, why do you not believe me? 47. He who is of God heareth the words of God; you hear them not, because you are not of God. 48. The Jews therefore answered, and said to him, Do we not say well, that thou art a Samaritan, and hast a devil? 49. Jesus answered, I have not a devil, but I honor my Father, and you have dishonored me. 50. But I seek not my own glory; there is one who seeketh it, and judgeth of it. [241] 46. Which of you? This question proceeds from perfect confidence; for, knowing that they could not justly bring any reproach against him, he glories over his enemies, as having obtained a victory. And yet he does not say that he is free from their slanders; for, though they had no reason for reproaching, still they did not cease to pour out slanders on Christ; but he means that no crime dwells in him. And such is the import of the Greek word elenchein, as the Latins use coarguere, (to convict,) when a person is held convicted of the fact. Which of you Convicteth me of sin? Yet those who think that Christ here asserts his complete innocence, because he alone surpassed all men, so far as he was the Son of God, are mistaken. For this defense must be restricted to what belongs to the passage, as if he had asserted that nothing could be brought forward to show that he was not a faithful servant of God. In like manner Paul also glories that he is not conscious of any crime (1 Corinthians 4:4;) for that does not extend to the whole life, but is only a defense of his doctrine and apostleship. It is away from the subject, therefore, to speculate, as some do, about the perfection of righteousness which belongs to the Son of God alone; since the only object which he has in view is, to give authority to his ministry, as appears more clearly from what follows; for he again adds immediately afterwards, If I speak truth, why do you not believe me? From which we infer that Christ is rather defending his doctrine than his person. 47. He who is of God. As he has a full right to take this for granted, that he is the ambassador of the heavenly Father, and that he discharges faithfully the office which has been committed to him, he kindles into greater indignation against them; for their impiety was no longer concealed, since they were so obstinate in rejecting the word of God. He had showed that they could not bring forward any thing which he had not taught as from the mouth of God. He concludes, therefore, that they have nothing in common with God, for they do not hear the words of God; [242] and, without saying any thing about himself, he charges them with being at war with God. Besides, we are taught by this passage, that there is not a more evident sign of a reprobate mind, than when one cannot endure the doctrine of Christ, even though, in other respects, it shone with angelic sanctity; as, on the contrary, if we embrace that doctrine cheerfully, we have what may be called a visible seal of our election. For he who has the word enjoys God himself; but he who rejects it excludes himself from righteousness and life. Wherefore, there is nothing which we ought to fear so much as to fall under that dreadful sentence. 48. Do we not say well? They show more and more how greatly they are stupified by Satan; for, though they are fully convicted, still they are enraged, and are not ashamed to show that they are utterly desperate. [243] Besides, though they bring a double reproach against Christ, still they wish to do nothing more than to say in a few words, that he is a detestable man, and that he is actuated by a wicked spirit. The Jews reckoned the Samaritans to be apostates and corrupters of the Law; and therefore, whenever they wished to stamp a man with infamy, they called him a Samaritan. Having no crime more heinous, therefore, to reproach Christ with, they seize at random, and without judgment, this vulgar taunt. To express it in a few words, we see that with effrontery they curse him, as men are wont to do when, infuriated like enraged dogs, they cannot find any thing to say. 49. I have not a devil. He passes by the first charge, and clears himself only of the second. Some think that he did so, because he disregarded the insult offered to his person, and undertook only the defense of the doctrine. But they are mistaken, in my opinion; for it is not probable that the Jews were so ingenious in distinguishing between the life and the doctrine of the Lord Jesus. [244] Besides, the dislike of this name arose, as we have said, from this circumstance, that the Samaritans, being perverse and degenerate observers of the Law, had debased it by many superstitions and corruptions, and had polluted the whole worship of God by foreign inventions. Augustine flies to allegory, and says that Christ did not refuse to be called a Samaritan, because he is a true guardian of his flock. But Christ's intention appears to me to have been different; for since the two reproaches cast upon him had the same object, by refuting the one, he refutes the other; and, indeed, if the matter be duly considered, they insulted him more grievously by calling him a Samaritan than by calling him a demoniac But, as I have already said, Christ satisfies himself with a simple refutation, which he draws from what is contrary, when he asserts that he labors to promote the honor of his Father; for he who duly and sincerely honors him must be guided by the Spirit of God, and must be a faithful servant of God. You have dishonored me. This clause may be explained, as if it were a complaint of Christ, that he does not receive the honor due to him on account of his promoting the glory of God. But I think that he looks much higher, and connects the glory of the Father with his own, in this manner. "I claim nothing for myself which does not tend to the glory of God; for his majesty shines in me, his power and authority dwells in me; and therefore, when you treat me so disdainfully, you pour contempt on God himself." He immediately adds, therefore, that God will revenge this insult. For they might have alleged that he was ambitious, if he had not testified that it was not from any personal feelings of a carnal nature that he cared about the honor or contempt showed to himself, but so far as the honor or contempt of God is concerned. Besides, though we are at a great distance from Christ, let every man be fully convinced that, if he be sincerely desirous to promote the glory of God, he will find that God has secured for him abundant commendation; for we shall always find that saying to be true, Those who honor me, I will render honorable,
(1 Samuel 2:30.) If men not only despise, but even load him with reproaches, let him calmly wait till the day of the Lord come.
Footnotes: [241] "Il y a qui la cherche, et qui en juge." [242] "Ils n'oyent point les paroles de Dieu." [243] "Neantmoins, ils sont enragez, et n'ont pointe honte de se monstrer du tout desesperez." [244] "Du Seigneur Jesus."
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Contrary Demon Devil Dishonor Dishonour Evil Honor Honour Jesus Possessed Spirit New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: a am and answered but by demon dishonor do Father have honor I Jesus me my not possessed said you Bible Browser | |
Ascension Day
Eversley. Chester Cathedral. 1872. St John viii. 58. "Before Abraham was, I am." Let us consider these words awhile. They are most fit for our thoughts on this glorious day, on which the Lord Jesus ascended to His Father, and to our Father, to His God, and to our God, that He might be glorified with the glory which He had with the Father before the making of the world. For it is clear that we shall better understand Ascension Day, just as we shall better understand Christmas or Eastertide, …
Charles Kingsley—All Saints' Day and Other SermonsDecember 18 Evening
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'Many believed on Him. Then said Jesus to those Jews which believed on Him....'--JOHN viii. 30,31. The Revised Version accurately represents the original by varying the expression in these two clauses, retaining 'believed on Him' in the former, and substituting the simple 'believed Him' in the latter. The variation in two contiguous clauses can scarcely be accidental in so careful a writer as the Apostle John. And the reason and meaning of it are obvious enough on the face of the narrative. His purpose …
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Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler Morgan -- the Perfect Ideal of Life
George Campbell Morgan, Congregational divine and preacher, was born in Tetbury, Gloucestershire, England, in 1863, and was educated at the Douglas School, Cheltenham. He worked as a lay-mission preacher for the two years ending 1888, and was ordained to the ministry in the following year, when he took charge of the Congregational Church at Stones, Staffordshire. After occupying the pulpit in several pastorates, in 1904 he became pastor of the Westminster Congregational Chapel, Buckingham Gate, London, …
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The Truth shall make you free.... Whosoever committeth sin, is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed.--John viii. 32, 34-36. As this passage stands, I have not been able to make sense of it. No man could be in the house of the Father in virtue of being the servant of sin; yet this man is in the house as a servant, and the house in which he serves is not the house of sin, …
George MacDonald—Unspoken Sermons Of the Imitation of Christ, and of Contempt of the World and all Its Vanities
He that followeth me shall not walk in darkness,(1) saith the Lord. These are the words of Christ; and they teach us how far we must imitate His life and character, if we seek true illumination, and deliverance from all blindness of heart. Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ. 2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find therein the hidden manna.(2) But there are many who, though they frequently hear the Gospel, …
Thomas A Kempis—Imitation of Christ Tobacco.
Tobacco wastes the body. It is used for the nicotine that is in it. This peculiar ingredient is a poisonous, oily, colorless liquid, and gives to tobacco its odor. This odor and the flavor of tobacco are developed by fermentation in the process of preparation for use. "Poison" is commonly defined as "any substance that when taken into the system acts in an injurious manner, tending to cause death or serious detriment to health." And different poisons are defined as those which act differently upon …
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J. W. McGarvey—The Four-Fold Gospel Sin.
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Charles Ebert Orr—The Gospel Day The First Chapter: Imitating Christ and Despising all Vanities on Earth
HE WHO follows Me, walks not in darkness," says the Lord (John 8:12). By these words of Christ we are advised to imitate His life and habits, if we wish to be truly enlightened and free from all blindness of heart. Let our chief effort, therefore, be to study the life of Jesus Christ. The teaching of Christ is more excellent than all the advice of the saints, and he who has His spirit will find in it a hidden manna. Now, there are many who hear the Gospel often but care little for it because they …
Thomas À Kempis—The Imitation of Christ |
