Thou art a Samaritan and hast a demon ( ). On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (John 4:9; John 4:39). The charge of having a demon was an old one by the Pharisees (Mt 12:24) and it is repeated later (Joh 10:20).

Fuente: Robertson’s Word Pictures in the New Testament

Say we not well. Indicating a current reproach. Well [] is literally, finely, beautifully. Sometimes ironical, as Mr 7:6.

Thou art a Samaritan [ ] . Literally, a Samaritan art thou : the su, thou, terminating the sentence with a bitter emphasis : thou who professest such reverence for God and His law, art only a Samaritan, hostile to the true law and kingdom of God.

Fuente: Vincent’s Word Studies in the New Testament

1) “Then answered the Jews, and said unto him,” (apekrithesan hoi loudaioi kai eipan auto) “The Jews answered and said directly to him,” seething with hate, anger, and malice, ranting and railing with derision, from the serpentine venom of their unregenerate hearts, Jer 17:9; Mat 12:34; Mar 7:21.

2) “Say we not well that thou art a Samaritan,” (ou kalos legomen hemeis hoti Samarites ei su)”That you had intimate relations with a Samaritan woman,” a wicked immoral innuendo against Him, as well as their previous insinuation that he was a bastard, born of fornication, begotten out of wedlock, Joh 8:41; Joh 4:6-9; Joh 4:27.

3) “And hast a devil?” (kai daimonion echeis) “And a demon you have?” that you are demon-possessed or mentally deranged? Joh 7:20. Just a moment, gentlemen, don’t your Sadducee brethren who reject Jesus, like you do, deny the existence of angels, spirits, and the resurrection? Act 23:8. These Pharisees had close collusion with the Sadducees, identified with them in trying to find occasion to murder Jesus, See? Now if there exist no angels or spirits, just how could Jesus have a devil? See? “Consistency thou art a jewel,”

Fuente: Garner-Howes Baptist Commentary

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.

(243) “ Neantmoins, ils sont enragez, et n’ont pointe honte de se monstrer du tout desesperez.”

Fuente: Calvin’s Complete Commentary

CHRIST DEFAMED

Text 8:48-59

48

The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?

49

Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me.

50

But I seek not mine only glory: there is one that seeketh and judgeth.

51

Verily, verily, I say unto you, If a man keep my word, he shall never see death.

52

The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death.

53

Art thou greater than our father Abraham, who died? and the prophets died: who makest thou thyself?

54

Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God;

55

and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word.

56

Your father Abraham rejoiced to see my day; and he saw it, and was glad.

57

The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham?

58

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am.

59

They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.

Queries

a.

Why accuse Jesus of being a Samaritan?

b.

How will belief in Jesus keep men from seeing death?

c.

How could Abraham see Jesus day?

Paraphrase

The Jews answered and said to him, Are we not right when we are saying that you are a Samaritan heretic and that you are possessed of a demon? Jesus answered, I am not demon-possessed but quite to the contrary I honor my Father while you dishonor Him by dishonoring Me. However, to seek self-glorification is not My purpose. Even though men may dishonor Me there is One, even God, who is seeking after and taking care of glorifying Me and He is judging those who dishonor Me. I tell you most solemnly if any man keeps My word he will never experience death unto all eternity. The Jews said to Him, Now we know for sure that you are possessed of a demon. Abraham died and the prophets also died; yet you say, If a man keeps My word he will never taste death unto all eternity. Are you actually claiming that you are greater than our father Abraham? Both he and all the prophets experienced death; just who do you make yourself out to be? Jesus answered, If I glorify Myself, My glory would be vain. It is My Father, whom you call, Our God, that continues to glorify Me; and you have not come to know Himbut I know Him. If I should deny that I know Him as His only unique Son then I would be a liar like you who say you know Him and do not! But I know Him perfectly and keep His word. Your forefather Abraham was extremely happy that he was to see My day, and he saw it and rejoiced. The Jews therefore said to Him, You have not even lived fifty years and have you seen Abraham? Jesus said to them, I do solemnly assure you that before Abraham was born I am living as I have been and shall be for all eternity. So they picked up stones in order to hurl them at Him. But Jesus hid Himself, and went out of the temple.

Summary

Jesus is attacked for His tremendous claims of having power to overcome death and of pre-existence. The Jews rightly recognized that Jesus was claiming supernatural powers, but they, in their carnality, accused Him of heresy and demon possession.

Comment

Some men will always react as these Jews did when their sins and their real nature is revealed; they will slander, back-bite and call names. The Jews could not defend themselves against the overwhelming logic of Christs words (Joh. 8:41-47), so they made derogatory remarks about Him personally.

Jesus had exposed their hypocrisy and evil intentions and had related them to the devilthey were the devils children. The Jews counter-charged, Youre another! The participle legomen (saying) in Joh. 8:48 is in the present tense (continuing action). It may mean that the Jews were continually muttering, Samaritan, heretic, demon, all the time Jesus was addressing them (cf. our paraphrase of this verse). To call Jesus a Samaritan was to call Him a heretic and schismatic because the Samaritans were thus regarded by the Jews (cf. our comments, Vol. I, pages 141142).

Some commentators argue that since Jesus did not answer the charge of being a Samaritan, it is doubtful that the Jews really called Him a Samaritan. These commentators claim that what we have in the English word samaritan may be a translation of the Aramaic Shomeroni, (meaning Samaritan), which, in-turn, may be a corruption of the Aramaic word Shomeron (which means, prince of the devils). Thus John actually meant to record the Jews as saying, Say we not well that thou art the prince of demons, and hast a demon? But where did these commentators get the idea that John wrote his gospel in Aramaic? The weight of evidence presented by early Greek manuscripts (and now the Bodmer II) is overwhelmingly in favor of Johns gospel being written originally in the Greek language. We dismiss this argument as unproven and irrelevant.

We like Lenskis comment as to why Jesus did not answer their charge of being a Samaritan. Lenski says, . . . Jesus touches only the second epithet hurled at him . . . because that is enough for the contrast he is bringing out between what he is doing and what they are doing. Moreover, while these Jews utterly despise the Samaritan, Jesus does not . . . (Interpretation of St. Johns Gospel, by R. C. H. Lenski, page 658).

He did answer, however, their charge of demon-possession. And He answered it in much the same way He had answered the Pharisees in Galilee (cf. Mat. 12:22-30), . . . and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? Jesus answer was simply, How can I honor the Heavenly Father and be demon-possessed? If He was a servant of Satan He would be honoring Satan and dishonoring Godbut the exact opposite is true. He honored the Father in everything He said or did, while they dishonored the Father by reviling Gods Son (cf. Joh. 5:23).

Jesus continues, It matters little that you dishonor Me, as far as My own self-pride is concerned, for I do not seek to glorify Myself simply for the glory involved. Jesus never sought the honor of men as an end to be desired. He emptied himself, taking the form of a servant . . . he humbled himself, becoming obedient . . . to the death of the cross, (cf. Php. 2:6-8). He, though He was the Son, lowered Himself, left Heaven and took upon Himself mortal flesh and experienced subjection and obedience by the things which He suffered (cf. Heb. 5:8). When even His own disciples were contending about places of honor He girded Himself with a towel and took a basin of water and performed the lowliest of services in washing their feet (cf. Joh. 13:1-17). The Lord Jesus Christ did not concern Himself with seeking praise and honor of men. The matter of maintaining and vindicating His honor is in other, proper handsthe Fathers hands.

The Father honored Jesus through His self-assumed humility (cf. Php. 2:9-11). Although men were reviling and about to kill the Son, the Father was glorifying the Son through the dishonor of men (cf. Joh. 12:27-33). The honor of God comes through humility. The truly great man is the servant of all (cf. Mat. 20:26-28). One day the Judge who judges righteously will assess things at their true value and will assign to men their true honor. On that day the one who has been the servant of all will be honored as the greatest of all.

In Joh. 8:51, Jesus makes one of His bold claims. If any man, not Jew only but any man, will keep His word, that man will not see death. The word keep in this verse comes from the Greek word tereo which means to obey. It is the same word that is translated observe in Mat. 28:20. Jesus means that those who keep His word shall never experience the second death which is eternal separation from God. Jesus means that for those who believe and obey Him, physical death is but the opening of the door to the life that is Life indeed. For the Christian, to be absent from the body means to be at home with the Lord (cf. 2Co. 5:6-8; Php. 1:21-23). But the Jews, either purposely or ignorantly, take Him literallyas meaning physical death.

To those listening to Jesus, His claim is the height of absurdity. The greatest Jew of them all, father Abraham, had died. Furthermore, the illustrious prophets had died (they seem to have forgotten Elijahs translation in the fiery chariot). All these great men were men of God and yet they had died. In their estimation He was indeed trying to glorify Himself and make Himself greater than Abraham or any of the prophets. Contemptuously they ask, Whom makest thou thyself?

When Jesus made His supernatural claims He was not bragging or seeking false glory; He was stating what was true! He knew the Father intimately and proved it by keeping the Fathers word, doing the Fathers works and manifesting the Fathers nature to men. If, then, He should keep silent about His intimate relationship to Jehovah He would be a liar by His silent denial, just as these Jews were liars by their loud claims to know God while denying it by their lives. It is true of the silent Christian today, alsohe lives a lie! Those who believe and profess to follow Christ must confess that profession by word of mouth and by good deeds (cf. Mat. 5:13-16; Mat. 10:32-33; Mat. 12:30; Mat. 7:21-23; Mar. 8:38).

Now another astounding claim is made, this time on behalf of Abraham. Abraham rejoiced when he saw the day of Jesus. Of course, Jesus is contrasting the faith of Abraham with the lack of faith of these Jews who claim Abraham as their spiritual father. Here the Messiah stood before them and had done many mighty works in their very presence and they could not accept Him, yet their father Abraham had, by faith, seen the day of the Messiah. There were others, both before and after Abraham, who through eyes of faith beheld the day of Christ. Moses, it is written, accounted the reproach of Christ greater riches than the treasures of Egypt . . . for he endured, as seeing him who is invisible (cf. Heb. 11:26-27). The prophets also saw His day (cf. 1Pe. 1:10-12).

Many of these Old Testament saints who saw the day of Christ through faith are named in Hebrews, the eleventh chapter. These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessed that they were strangers and pilgrims on the earth (Heb. 11:13). The key phrase is . . . having greeted them from afar. Abraham rejoiced when Isaac was born for he knew that through Isaac (whose name means laughter) would come the Messiah in whom God would bless all the nations (cf. Gal. 3:16). These Jews were not glad. Jesus was not the Messiah they wanted. They could not rejoice in a meek, gentle and spiritually-minded King. And so their boast to be the spiritual children of Abraham was hypocrisy.

These Jews have eyes but they see not, and ears but they hear not. They continue to interpret the Lords words in a literal, physical sense. How could this Jesus of Nazareth, who is not fifty years of age, have seen Abraham who died over 2000 years before? Impossible!

In Joh. 8:58 Jesus states very plainly that although Abraham was born in point of time, He enjoyed timeless existence. Here is one of the many instances in the New Testament where the Greek language best expresses what Jesus intended to say. When Jesus says I am, He means that He not only existed from all eternity before Abraham became a being in point of time, but Jesus transcends all time and will continue to exist eternally.

And when Jesus ascribed to Himself the words I am, the scholars of the Law standing about would remember Exo. 3:14 wherein God calls Himself I AM THAT I AM. Of course, the Jews would look upon such a statement as blasphemy. According to their Law, blasphemy was punishable by being stoned to death (Lev. 24:16). But the Law also provided for the accused to have a trial with witnesses present to establish the charges. They knew that when challenged before they could not convict Him of sin, nor could they lawfully convict Him now, so they took up stones and fully intended to criminally assault Him as a mob. The temple even then was still under construction in some parts and there were stones lying around within easy reach (cf. our comments on Joh. 2:20, Vol. I, page 84), and these Jews, enraged and maliciously seeking some excuse to murder Jesus, picked up stones to cast upon Him. Jesus, knowing that His time had not yet come for the supreme sacrifice, hid Himself amidst the crowd and went out of the temple.

Thus Jesus has met His enemies face to face in their own stronghold in Judea in the temple. He has made bold, supernatural claims for Himself and backed them up with His challenge that His enemies bring forth proof, if they can, of any sin or falsehood on His part. Not one shred of evidence or testimony is forthcomingonly slanderous insinuations. But the great controversies at the Feast of Tabernacles are not yet over. Jesus probably spends a few more days in the temple healing and teaching (cf. Joh. 9:1Joh. 10:12) before He retires to Bethany and the home of Mary and Martha (cf. Luk. 10:38 and Map #5, Joh. 7:1-53 chapter comments).

Quiz

1.

What are the connotations of Jesus being called a Samaritan?

2.

How did Jesus answer their charge that He was demon-possessed?

3.

Although Jesus never sought the glory of men, wherein did He obtain honor and glory?

4.

Why was Jesus not boasting when He made His supernatural claims?

5.

Who, besides Abraham, saw the day of Christ? Give Scripture references.

6.

What two things did Jesus claim when He said before Abraham was, I am?

7.

When does this particular period of teaching in the temple end?

Essay Questions

1.

Describe the Feast of Tabernacles. What was approximate time of feast? How was it observed? Who attended? Where observed?

2.

Discuss the textual evidence for the omission of Joh. 7:53Joh. 8:11.

3.

Discuss the significance of Joh. 7:38-39.

4.

Discuss the true spiritual children of Abraham. Who are the true spiritual children of Abraham? What other New Testament Scriptures speak of Children of Abraham (spiritually)?

Fuente: College Press Bible Study Textbook Series

(48) Say we not well that thou art a Samaritan, and hast a devil?The words imply that the saying was customary among the Pharisees. The knowledge of this, and the simple way in which the fact is told, is one of many instances of the writers minute acquaintance with what was said and done by the leaders of the Jerusalem party. There is no instance given of the term Samaritan being applied to our Lord, but the term itself is frequently used by the Rabbis as one of opprobrium. The history of the fourth chapter is at once suggested to our minds, and was probably not absent from theirs. (Comp. Note on Joh. 7:35.) There may have been facts more immediately connected with this very Feast of Tabernacles present to their minds, which are unknown to us. The going up secretly of Joh. 7:10, must almost certainly have been through Samaria. He had kept the last Passover in the despised Galilee (Joh. 6:4). Had He kept Tabernacles in the hated Samaria? It is worth noting that the word Samaritan, in the singular, as applied to an individual, occurs but twice, except here and in John 4. One instance is in the parable spoken at no long interval after the present discourse (Luk. 10:25-37). The other tells us that the only one of the ten lepers who turned back to glorify God was a Samaritan (Luk. 17:16).

The rendering, and hast a devil, is one which, probably, cannot now be improved. Wiclifs word here is fiend, which in this sense is obsolete. But every reader of the Greek must feel how little our English word can represent the two distinct ideas, represented by two distinct words here and in Joh. 8:44. Demon, used originally for the lower divinities, and not unfrequently for the gods, passed in the Scriptures, which taught the knowledge of the true God, into the sense of an evil spirit. Thus the word which could represent the attendant genius of Socrates came to express what we speak of as demoniacal possession, and the supposed power of witchcraft and sorcery. Socrates is made to say, For this reason, therefore, rather than for any other, he calls them demons, because they were prudent and knowing (damones, Plato, Cratylus, xxiii.). The history of Simon Magus reminds us that the people of Samaria, from the least to the greatest, had been for a long time under the influence of his sorceries (Act. 8:9 et seq.), and it is probable that there is a special connection in the words here, Thou art a Samaritan, and hast a demon. (Comp. Excursus III. on Notes to St. Matthews Gospel, p. 185.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

48. Answered the Jews They seem for a while silenced by the terrible words of Joh 8:44, in which Jesus assigns them their true dark satanic character. They now rally to assault, and reduce him to the defensive by making himself the topic of debate.

Say we not well Joh 7:20. Daring as we felt our words to be, were they not about true? The same misgiving as to their own fierce blasphemy appears again in Now we know, etc. Between the underlying consciousness of their own wicked falsity and their upper tone of depraved bravado, there is a struggle.

A Samaritan As a favourer of Samaritans, (see notes on Mat 10:5😉 as a reviler of us Jews, (Joh 8:44😉 as worse than a Gentile. For Samaritan was the worst human epithet their vocabulary furnished,

Hast a devil Rather, a demon. The supernatural in him (and something supernatural they are forced to confess) is not divine but diabolical. The superhuman power of his denunciation they are glad to attribute to a devil within him. John narrates no casting out of demons; but all recognize the fact of demoniac possession.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘The Judaisers answered and said to him, “Do we not rightly say that you are a Samaritan and have a devil?” ’

Turning to insults is the refuge of men who have been beaten in arguments, and the Judaisers responded hotly. ‘Are we not right in saying that you are a Samaritan and demon-possessed?’ To call Him a Samaritan was to accuse Him of being heretical. But the term was intended to be even more insulting than that, for they deeply despised the Samaritans. To call him a Samaritan was one of the biggest insults a Jew could direct at another Jew.

Furthermore, the Judaisers considered that to link  them  with the Devil was a clear sign of demon-possession. (Yet they had previously linked Jesus with the Devil because He cast out demons (Mar 3:22-30). What did that say about them?). The way they linked the Samaritans with the idea of demon-possession also demonstrated their general attitude towards Samaritans. And perhaps they had become aware of what He had done among the Samaritans, and the favour that He had shown towards them.

Fuente: Commentary Series on the Bible by Peter Pett

The Challenge Comes To Its Climax By Jesus Revealing That He Is The ‘I Am’ ( Joh 8:48-58 ).

In this final section Jesus deals with their insults by facing them up with the issues of life and death, and this then leads up to a claim that He is not only pre-existent to Abraham but is also the ‘I AM’, the ever-existing One.

Fuente: Commentary Series on the Bible by Peter Pett

The Jews take refuge in abuse:

v. 48. Then answered the Jews and said unto Him, Say we not well that Thou art a Samaritan and hast a devil?

v. 49. Jesus answered, I have not a devil; but I honor My Father, and ye do dishonor Me.

v. 50. And I seek not Mine own glory; there is One that seeketh and judgeth.

v. 51. Verily, verily, I say unto you, If a man keep My saying, he shall never see death.

The frank argument of Jesus struck deeply, it cut the proud Jews to the quick. And they could not gainsay His words, their conscience was forced to admit their truth. And so they took recourse to jeering and abuse. They called Him a Samaritan, an adherent of the people that had retained only a part of the truth, whose members were considered heretics by the Jews and therefore believed to be possessed of evil spirits. That is the manner and style of the unbelievers of all times; when they find that they have no arguments against the truth, then they resort to calumny and blasphemy. But Jesus does not permit the manner of the enemies to disturb Him. He most emphatically, but altogether quietly, spurns the charge, declaring that He was honoring His Father in all His works and words. In speaking as He did, He gave all honor to His Father. But the Jews, by their blasphemy, dishonored Him, and therefore also, by implication, His Father. Their foolish manner of acting does not stir Him to resentment, for the idea of seeking and furthering His own glory was absolutely foreign to Him. But from this they should not infer that their abuse of Him was a matter of indifference, which would not find its punishment. There is One above, who is very much concerned about His Son’s glory and. honor; He seeks it, and He will pass judgment upon those that esteem the abuse of the Lord lightly. The sentence of condemnation which the blasphemers of Christ will ring down upon themselves is terrible beyond human comprehension. The Jews should therefore remember, as Jesus solemnly declares to them, that a man that keeps His saying, that diligently attends to His words, His Gospel, and accepts them for use in His life without remonstrance and unbelief, shall not see death unto all eternity. Temporal death will have no terrors for Him, being merely the gate and entrance to eternal life. Here was the sweetest, the most wonderful Gospel-news, calculated to strengthen and comfort all believers of that and the present time.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 8:48-49. Thou art a Samaritan, &c. The Jews and Samaritans bore a mortal hatred to each other on account of religion, as we have frequently observed: hence it came to pass, that in common language, Couthi, or Samaritan, was used to signify not merely a Samaritan, but a bad man by principle and disposition; and so denoted frequentlyan inveterate enemy to the Jewish nation and religion, and a man of wicked morals. Thou art a Samaritan, and hast a devil. As it was highly provoking to the Israelites to be told that they were not the children of God, and as Jesus had often in the course of this conversation divested them of that glory, nay, had expressly called them the children of the devil, it is no wonder, considering the passions of evil men, that they now fell into a downright rage, and reviled him with the most opprobrious language. Disregarding the reproach which they passed upon him in calling him a Samaritan, our Lord meekly answers, Joh 8:49 to the latter part of their charge, that he was neither a lunatic, nor actuated by a devil: that he honoured his Father, by delivering what he revealed, and by bearing a steady and consistent testimony to the truth. Whereas they robbed him of that honour which belonged to him, by casting such opprobrious reflections upon him, and rejecting his doctrine. See Ch. 7:

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 8:48-49 . In Joh 8:42 ff. Jesus had denied that His opponents were sons of God, and had stamped them as children of the devil. This procedure they regard only as a confirmation of the accusation which they bring against Him ( ) of being a Samaritan , i.e . an heretical antagonist of the pure people of God (for in this light did they view that despised people of mixed race), and possessed with a devil (Joh 7:20 ). So paradoxical , not merely presumptuous (as Luthardt explains .), and so crazed did the discourse of Jesus appear to them. No reference whatever was intended to Joh 4:5 ff. (Brckner, Ewald). On , aptly , comp. Joh 4:17 , Joh 12:13 .

Joh 8:49 . . , etc.] The emphatic does not contain a retort by which the demoniacal element would be ascribed to His opponents (Cyril., Lcke), a reference which would require to be indicated by arranging the words . , but stands simply in opposition to the following . With quiet earnestness, leaving unnoticed the reproach of being a Samaritan, Jesus replies: I for my part am not possessed , but honour (by discourses which you consider demoniacal, but by which I in reality preserve and promote the glory of God) my Father; and you, on your part, what is it that you do? You dishonour me! Thus does He unveil to them the unrighteousness of their abusive language.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

Ver. 48. That thou art a Samaritan ] And why a Samaritan, think, but that they thought the worst word in their bellies good enough for him? Malice cares not what it saith, so it may kill or gall; and these dead dogs (as he calleth Shimei, 2Sa 16:9 ) will be barking. The primitive persecutors used to put Christians into bears’ and dogs’ skins, or other ugly creatures, and then bait them; so do the wicked put the saints into ugly conceits, and then speak against them.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

48. ] The Jews attempt no answer, but commence reviling Him. These are now properly ., the principal among the Jews.

. ] So they called ‘outcasts from the commonwealth of Israel:’ and so afterwards they called the Christians , from ( 2Ki 17:24 ). They imply, that He differed from their interpretation of the law, or perhaps, as He had convicted them of not being the genuine children of Abraham, they cast back the charge with a senseless ‘Tu quoque.’ There may perhaps be a reference to the occurrence related in ch. Joh 4:5 ff.; but Schttgen (p. 371) has shewn that “ Samaritanus es ” is found in the Rabbis as addressed to one whose word is not to be believed.

. . . ] “As in the first clause they sundered Him from the communion of Israel, so now from that of Israel’s God.” Stier. Or perhaps they mean the reproach more as expressing aggravated madness owing to dmoniacal possession. The connects with the charge twice brought against Him by the Pharisees, ‘of casting out devils by the prince of the devils.’

Fuente: Henry Alford’s Greek Testament

NASB (UPDATED) TEXT: Joh 8:48-59

48The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?” 49Jesus answered, “I do not have a demon; but I honor My Father, and you dishonor Me. 50But I do not seek My glory; there is One who seeks and judges. 51Truly, 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.’ 53Surely 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. 56Your 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.

Joh 8:48 “You are a Samaritan and have a demon” There is a possibility that the true contextual meaning is reflected in the Aramaic word translated by the Greek term “Samaritan,” which meant “the chief of demons.” Jesus spoke Aramaic. If this is true it fits in with the constant charge by the religious leaders that Jesus’ power came from an evil supernatural source. It is also possible that to say someone had a demon meant they were lying (cf. Joh 8:52). To say Jesus was a Samaritan (cf. Joh 4:9) or had a demon (cf. Joh 7:20; Joh 8:48-49; Joh 8:52; Joh 10:20-21, see Special Topic at Joh 12:31) was a way of saying that one should not listen to Him or respond to His message. This then, like “Abraham is our father,” was another excuse for not responding to Jesus or His message.

Joh 8:49 One cannot believe in the Father and not the Son (cf. 1Jn 5:9-12); one cannot know the Father and not honor the Son (cf. Joh 5:23). Although two separate external persons, they are one (cf. Joh 10:30; Joh 17:21-23).

Joh 8:50 “My glory” See note at Joh 1:14.

Joh 8:51-52 “if. . .If” These are both third class conditional sentences which mean potential action. Notice obedience is linked to faith (see list of texts in Joh 8:48).

“he will never see death” This is a strong double negative. This obviously refers to spiritual death (cf. Joh 8:21; Joh 8:24), not physical death (cf. Joh 5:24; Joh 6:40; Joh 6:47; Joh 11:25-26). It could refer to the fear of death (cf. 1Co 15:54-57).

The concept of “death” (thanatos) is expressed in the Bible in three stages.

1. spiritual death, Gen 2:17; Gen 3:1-24; Isa 59:2; Rom 7:10-11; Jas 1:15 (the relationship with God is broken)

2. physical death, Gen 3:4-5; Genesis 5 (the relationship with the planet is broken)

3. eternal death, “the second death,” Rev 2:11; Rev 20:6; Rev 20:14; Rev 21:8 (the broken relationship with God is made permanent)

Death is the opposite of the will of God for His highest creation (cf. Gen 1:26-27).

Joh 8:52 This shows that they misunderstood Jesus’ statement (cf. Joh 8:51). They took it to relate to the physical life of Abraham and the prophets.

Joh 8:53 This question expects a “no” answer. What a startling statement! But this was exactly what Jesus was claiming.

1. He was greater than Abraham, Joh 8:53

2. He was greater than Jacob, Joh 4:12

3. He was greater than Jonah, Mat 12:41; Luk 11:32

4. He was greater than John the Baptist, Joh 5:36; Luk 7:28

5. He was greater than Solomon, Mat 12:42; Luk 11:31

The whole book of Hebrews shows the superiority of Jesus over Moses, new covenant over old covenant (see my commentary on Hebrews free online at www.freebiblecommentary.mobi ).

“whom do You make Yourself out to be” This was exactly the point! Jesus states the conclusion clearly in Joh 8:54; Joh 8:58 and they try to stone Him for blasphemy (cf. Joh 8:59).

Joh 8:54 “If” Another third class conditional sentence which meant potential action.

“glorify” It is used here in the sense of honor (cf. Rom 1:21; 1Co 12:26).

Joh 8:55 “know. . .know” The English term translates two Greek terms in this verse, ginsk and oida, which seem in this context to be synonyms (cf. Joh 7:28-29). Jesus knows the Father and reveals Him to His followers. The world (even the Jews) does not know the Father (cf. Joh 1:10; Joh 8:19; Joh 8:55; Joh 15:21; Joh 16:3; Joh 17:25).

Joh 8:56 “Your father Abraham” This is a startling statement. Jesus distances Himself from “the Jews,” “the Law” (cf. Joh 8:17), “the Temple,” and even the patriarch Abraham. There is a clear break from the Old Covenant!

“rejoiced to see My day” This is an aorist middle indicative. How much did Abraham understand about the Messiah? Several translations translate this in a future sense. These options are taken from The Bible in Twenty-Six Translations.

1. “exulted that he should see” – The Emphasized New Testament: A New Translation by J. B. Rotherham

2. “rejoice that he was to see my day” – Revised Standard Version

3. “was extremely happy in the prospect of seeing – The Berkeley Version of the New Testament by Gerrit Verkuyl

4. “of seeing my coming” – The New Testament: An American Translation by Edgar J. Goodspeed

5. “was delighted to know of My day” – The New Testament in the Language of Today by William F. Beck

Also, The Analytical Greek Lexicon Revised edited by Harold K. Moulton lists the verb as meaning “to desire ardently” from the Septuagint’s usage (p. 2).

“he saw it and was glad” This refers to one of two things.

1. that Abraham, in his lifetime, had a vision of the Messiah (cf. 2 Esdras 3:14)

2. that Abraham was alive (in heaven) and conscious of the Messiah’s work on earth (cf. Heb 11:13)

The whole point of Jesus’ statement is that the Father of the Jewish nation looked forward to the Messianic age with great joy, but the current “seed” (generation) refused to believe and rejoice! Abraham is the father of believers (cf. Rom 2:28-29), not unbelievers!

Joh 8:57 Again Jesus’ hearers misunderstood His words because of their literalism! This confusion may have been purposeful! They did not see because they did not want to see or possibly could not see!

Joh 8:58 “before Abraham was born, I am” This was blasphemy to the Jews and they tried to stone Jesus (cf. Exo 3:12; Exo 3:14). They understood completely what He was saying, which was that He was pre-existent Deity (cf. Joh 4:26; Joh 6:20; Joh 8:24; Joh 8:28; Joh 8:54-59; Joh 13:19; Joh 18:5-6; Joh 18:8).

Joh 8:59 “they picked up stones to throw at Him” Jesus’ words were very plain. He was the Messiah and He was one with the Father. These Jews, who in Joh 8:31 are said to have “believed Him,” are now ready to stone Him for blasphemy (cf. Lev 24:16). It was so hard for these Jews to accept Jesus’ radical new message.

1. He did not act the way they expected the Messiah to act

2. He challenged their sacred oral traditions

3. He confused their strict monotheism

4. He asserted that Satan, not YHWH, was their “father”

One must “stone” Him or “receive” Him! There is no middle ground!

“Jesus hid Himself and went out of the temple” This is one of those verses that have caused interpreters to speculate (and add phrases to the Greek text) on whether

1. this was a miracle (cf. Luk 4:30 and textual additions here)

2. Jesus melted into the crowd because He looked like all the other Jews in attendance

There was a divine timetable. Jesus knew that He came to die and He know how, when, and where. His “hour had not yet come”!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

devil = demon. Greek daimonion. Compare Joh 7:20.

Fuente: Companion Bible Notes, Appendices and Graphics

48.] The Jews attempt no answer, but commence reviling Him. These are now properly .,-the principal among the Jews.

.] So they called outcasts from the commonwealth of Israel: and so afterwards they called the Christians , from (2Ki 17:24). They imply, that He differed from their interpretation of the law,-or perhaps, as He had convicted them of not being the genuine children of Abraham, they cast back the charge with a senseless Tu quoque. There may perhaps be a reference to the occurrence related in ch. Joh 4:5 ff.; but Schttgen (p. 371) has shewn that Samaritanus es is found in the Rabbis as addressed to one whose word is not to be believed.

. . .] As in the first clause they sundered Him from the communion of Israel, so now from that of Israels God. Stier. Or perhaps they mean the reproach more as expressing aggravated madness owing to dmoniacal possession. The connects with the charge twice brought against Him by the Pharisees, of casting out devils by the prince of the devils.

Fuente: The Greek Testament

Joh 8:48. , they answered) with a most unjust retort, in the forms of cavil which they had so frequently used.- , do not we well say?) They utter this awful insult with some degree of fear as yet.-, a Samaritan) an alien from the true God of the true Israel. Jesus replies at the close of the 54th verse and in the following verses, It is My Father that honoureth Me, of whom ye say, that He is your God: Yet ye have not known Him, but I know Him.-) thou, they say, no we.-, a demon) So they said, who supposed, that the words of Jesus flowed from a foolish pride and assumption. Thus is made clear the reference of those things which Jesus replies in Joh 8:49, etc., I have not a devil, but I honour My Father, etc., and I seek not Mine own glory.

Fuente: Gnomon of the New Testament

Joh 8:48

Joh 8:48

The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?-The Samaritans were worse than the Gentiles in the eyes of the Jews. They were a mongrel race that claimed the privileges of the Jews, and the Jews charged that they were all possessed of demons.

Fuente: Old and New Testaments Restoration Commentary

the Eternal Christ

Joh 8:48-59

It is absolutely true that the Christian disciple does see death as the king of terrors or as a grim monster. Jesus has robbed death of its sting; He has destroyed Him that had the power of death. The moment of death is the moment of birth into a wider and happier existence. We are set free from this body of mortality and become possessed of the house not made with hands, eternal in the heavens. The grave is the vestibule of Paradise. We know that the iron gate opens into the city of God. Absent from the body, we are present with the Lord. The moment of transition is so desirable that it is only comparable to the falling asleep of the tired laborer.

The Father glorified His Son by the attestation given at the Baptism and the Transfiguration, by the Resurrection from the grave, by the Exaltation to His right hand. Yet these are but stages in the glorification of our High Priest. The full outburst of His glory is yet future. We shall behold the glory with which the Father has rewarded His obedience unto death; nay, we are to share it with Him. See Joh 17:22; Joh 17:24. Notice the I AM of Joh 8:58. Compare Exo 3:14.

Fuente: F.B. Meyer’s Through the Bible Commentary

devil

demon. (See Scofield “Mat 7:22”).

Fuente: Scofield Reference Bible Notes

Say: Joh 8:52, Joh 13:13, Mat 15:7, Jam 2:19

thou: Joh 4:9, Joh 7:20, Joh 10:20, Isa 49:7, Isa 53:3, Mat 10:25, Mat 12:24, Mat 12:31, Rom 15:3, Heb 13:13

Reciprocal: Psa 22:6 – a reproach Psa 31:18 – speak Psa 89:51 – footsteps Mat 5:22 – Whosoever Mat 11:18 – He Mar 3:22 – He hath Luk 2:34 – for a Luk 7:33 – He Luk 9:52 – the Samaritans Luk 10:33 – Samaritan Luk 11:15 – He Luk 17:16 – and he Luk 18:9 – and despised Joh 8:22 – Will Act 26:24 – Paul Heb 12:3 – contradiction 1Pe 2:23 – when he was 1Pe 4:14 – reproached

Fuente: The Treasury of Scripture Knowledge

A BLASPHEMOUS CHARGE

Thou art a Samaritan, and hast a devil.

Joh 8:48

Here we see Christ our Lord accused of having a devil:i.e. people accused Him of being Himself possessed by the Devil, and of saying and doing things at the Devils bidding.

Now this is a very horrible thing: so horrible that one hardly likes to speak about it. It is not written down once only, but over and over again. It is written first in one Gospel and then in another. It looks as if God had taken particular care that we should be forced to read about this most terrible sin, and be forced to think about it.

What do you suppose God intended us to read this for?

I. That we might learn to see what unbelief comes to.This seems to me to be perhaps the main lesson we are to learn. God wants us to see what dreadful lengths of sin we may go to if we will not believe in Christ as our Saviour from sin. These Jews would not believe that Christ came to be their Saviour. They would not believe that He was good, they would not believe that He was God. So Christ said to them, See what I do. Surely I must be good, for I make war upon the evil spirits. Surely I must be more than man, for the evil spirits obey Me. One would have thought that they were driven into a corner, and would be obliged to see their mistake, and confess that He was what He said He was. So any one would think, yet they did nothing of the kind. They did feel driven into a corner: but for all that they would not come the right way out of it. They hated Christ; and so they said:Oh, it is quite true that He casts out devils, but that does not show that He is good.

It only shows that the Devil has some object in letting Him cast out devils. Thou art a Samaritan, and hast a devil. All the mischief lay in their hating our Lord. They did not like Him. So they were determined not to believe in Him; and sooner than believe in Him they actually went the length of saying that He was in league with the Devil.

II. That if men do not like goodness, there is no length of wickedness they will not run to.It shows us what unbelief may come to, and what dreadful lengths men can go if they hate what is good and are determined not to believe. And it shows us also one more thing. Christ calls the sin which these people committed the unpardonable sin. Why did He call it so? Was it because Christ was unwilling to pardon it? Not at all. It was unpardonable because it could not be pardoned. So long as people were in this form of mind they could not repent, and therefore they could not be pardoned. Nothing could make them come to Christ as their Saviour when they said He was in league with the Devil. So, then, it shows us that though Christ can save us from the Devil, yet that if we choose to go all lengths we can. It shows us that if we choose to do so, we can get outside even of Christs help, and that though the Devil cannot ruin us, yet we may ruin ourselves. Christ could do nothing more for these people. What could He do more than show them that the Devil and all evil fled away at His word? Nothing more could be done. And so they were outside of His help and His pardon. They flung away His pardon, and His help, both. But it was their own doing. The Devil could not have made them do it. They did it of themselves. And so you see that if we choose we may even be worse enemies to ourselves than the Devil can be, for we can reject Him Who alone can save us from the Devil.

III. Is not this very much like what we see with people now whenever in any parish any one is bent upon leading Christian people to more holiness and to a more thorough way of religion? People have got, we will say, into a way of thinking that if they are decent sort of people and come to church when it suits them, and now and then perhaps come to Holy Communion, then they are very good Christians, and that it is all right with them in this world and in the world to come. Then comes some warning preacher, or active clergyman, and tells them plainly that this kind of easy-going religion is no good, that there is no love of goodness in it, no hatred of evil, no self-denial for their fellow-Christians sakenothing in it, in short, at all like the pattern of Christ. He tells them that repentance and self-examination are very sharp, real things, that regular Communion is a necessity of the Christian life, and so on. There is scarcely any very good man, be he layman or clergyman, who has drawn people to real religion who has not had bad things said of him by persons who looked upon themselves as quite religious enough. And these are just the people who are in danger of the very sin the Jews committed.

Illustration

The true Christian in the present day must never be surprised to find that he has constant trials to endure. Human nature never changes. So long as he serves the world, and walks in the broad way, little perhaps will be said against him. Once let him take up the Cross and follow Christ, and there is no lie too monstrous, and no story too absurd for some to tell against him, and for others to believe. But let him take comfort in the thought that he is only drinking the cup which his Blessed Master drank before him. The lies of his enemies do him no injury in heaven, whatever they may on earth. Let him bear them patiently, and not fret, or lose his temper. When Christ was reviled He reviled not again. (1Pe 2:23). Let the Christian do likewise.

Fuente: Church Pulpit Commentary

8

Thou art a Samaritan. This was said to show their contempt of Jesus, in view of the low estimate the Jews had of the Samaritans. A description of that subject is given with the comments on chapter 4:9. Say we not refers to chapter 7:20 where they first charged Jesus with having a devil. See that passage for comments on their charge as they said thou host a devil.

Fuente: Combined Bible Commentary

Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

[Thou art a Samaritan, and hast a devil.] But what, I pray you, hath a Samaritan to do with the court of your Temple? For this they say to Christ whiles he was yet standing in the Treasury, or in the Court of the Women, Joh 8:20. If you would admit a Samaritan into the court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such a one standing in the Treasury? Which very thing shews how much this was spoken in rancour and mere malice, they themselves not believing, nay, perfectly knowing, that he was no Samaritan at that time when they called him so. And it is observable, that our Saviour made no return upon that senseless reproach of theirs, because he did not think it worth the answering: he only replies upon them, “that he hath not a devil,” that is, that he was not mad.

Fuente: Lightfoot Commentary Gospels

WE should observe, first, in this passage, what blasphemous and slanderous language was addressed to our Lord by His enemies. We read that the Jews “said unto Him, Say we not well that Thou art a Samaritan, and hast a devil?” Silenced in argument, these wicked men resorted to personal abuse. To lose temper, and call names, is a common sign of a defeated cause.

Nicknames, insulting epithets, and violent language, are favorite weapons with the devil. When other means of carrying on his warfare fail, he stirs up his servants to smite with the tongue. Grievous indeed are the sufferings which the saints of God have had to endure from the tongue in every age. Their characters have been slandered. Evil reports have been circulated about them. Lying stories have been diligently invented, and greedily swallowed, about their conduct. No wonder that David said, “Deliver my soul, O LORD, from lying lips, and from a deceitful tongue.” (Psa 120:2.)

The true Christian in the present day must never be surprised to find that he has constant trials to endure from this quarter. Human nature never changes. So long as he serves the world, and walks in the broad way, little perhaps will be said against him. Once let him take up the cross and follow Christ, and there is no lie too monstrous, and no story too absurd, for some to tell against him, and for others to believe. But let him take comfort in the thought that he is only drinking the cup which his blessed Master drank before him. The lies of his enemies do him no injury in heaven, whatever they may on earth. Let him bear them patiently, and not fret, or lose his temper. When Christ was reviled, “He reviled not again.” (1Pe 2:23.) Let the Christian do likewise.

We should observe, secondly, what glorious encouragement our Lord holds out to His believing people. We read that He said, “Verily, verily, I say unto you, If a man keep My saying, he shall never see death.”

Of course these words do not mean that true Christians shall never die. On the contrary, we all know that they must go down to the grave, and cross the river just like others. But the words do mean, that they shall not be hurt by the second death,-that final ruin of the whole man in hell, of which the first death is only a faint type or figure. (Rev 21:8.) And they do mean that the sting of the first death shall be removed from the true Christian. His flesh may fail, and his bones may be racked with strong pain; but the bitter sense of unpardoned sins shall not crush him down. This is the worst part of death,-and in this he shall have the “victory through our Lord Jesus Christ.” (1Co 15:57.)

This blessed promise, we must not forget to notice, is the peculiar property of the man who “keeps Christ’s sayings.” That expression, it is clear, can never be applicable to the mere outward professing Christian, who neither knows nor cares anything about the Gospel. It belongs to him who receives into his heart, and obeys in his life, the message which the Lord Jesus brought from heaven. It belongs, in short, to those who are Christians, not in name and form only, but in deed and in truth. It is written,-“He that overcometh shall not be hurt of the second death.” (Rev 2:11.)

We should observe, thirdly, in this passage, what clear knowledge of Christ Abraham possessed. We read that our Lord said to the Jews, “Your father Abraham rejoiced to see My day: and he saw it and was glad.”

When our Lord used these remarkable words, Abraham had been dead and buried at least 1850 years! And yet he is said to have seen our Lord’s day! How wonderful that sounds! Yet it was quite true. Not only did Abraham “see” our Lord and talk to Him when He “appeared unto him in the plains of Mamre,” the night before Sodom was destroyed, (Gen 18:1,) but by faith he looked forward to the day of our Lord’s incarnation yet to come, and as he looked he “was glad.” That he saw many things, through a glass darkly, we need not doubt. That he could have explained fully the whole manner and circumstances of our Lord’s sacrifice on Calvary, we are not obliged to suppose. But we need not shrink from believing that he saw in the far distance a Redeemer, whose advent would finally make all the earth rejoice. And as he saw it, he “was glad.”

The plain truth is, that we are too apt to forget that there never was but one way of salvation, one Savior, and one hope for sinners, and that Abraham and all the Old Testaments saints looked to the same Christ that we look to ourselves. We shall do well to call to mind the Seventh Article of the Church of England: “The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered through Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises.” This is truth that we must never forget in reading the Old Testament. This is sound speech that cannot be condemned.

We should observe, lastly, in this prophecy, how distinctly our Lord declares His own pre-existence. We read that He said to the Jews, “Before Abraham was, I am.”

Without controversy, these remarkable words are a great deep. They contain things which we have no eyes to see through, or mind to fathom. But if language means anything, they teach us that our Lord Jesus Christ existed long before He came into the world. Before the days of Abraham He was. Before man was created He was. In short, they teach us that the Lord Jesus was no mere man like Moses or David. He was One whose goings forth were from everlasting,-the same yesterday, to-day, and forever,-very and eternal God.

Deep as these words are, they are full of practical comfort. They show us the length, and breadth, and depth, and height of that great foundation, on which sinners are invited to rest their souls. He to whom the Gospel bids us come with our sins, and believe for pardon and peace, is no mere man. He is nothing less than very God, and therefore “able to save to the uttermost” all who come to Him. Then let us begin coming to Him with confidence. Let us continue leaning on Him without fear. The Lord Jesus Christ is the true God, and our eternal life is secure.

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Notes-

v48.-[Then answered the Jews…Samaritan…devil.] This verse seems to contain nothing but personal abuse and blasphemous slander. Unable to answer our Lord’s arguments, the unbelieving Jews lost their temper, and resorted to the last weapon of a disputant,-senseless invective and calling of names. The extent to which calling names is carried by Oriental people, even in the present day, is something far greater than in this country we can imagine.

When the Jews called our Lord “a Samaritan,” they meant much the same as saying that He was no true Jew, and little better than a heathen. “The Jews have no dealings with the Samaritans.” (Joh 4:9.) When they said, “Thou hast a devil,” I think it meant rather more than “Thou art mad,” as in Joh 7:20, if we observe the following verse. It probably implied, “Thou actest and speakest under the influence of the devil. The power Thou hast is from Satan, and not from God.”

Let us learn here how little cause Christians have to be surprised if hard names and insulting epithets are applied to them. It is only what was done to their Master, and is no ground for discouragement in doing God’s work.

v49.-[Jesus answered, I have not a devil, etc.] Our Lord’s answer to the coarse invective of His enemies amounts to this: “In saying that I have a devil you say that which is not true. I am simply honoring My Father in heaven by delivering His message to man, and you by your violent language are dishonoring Me, and in effect dishonoring and insulting my Father. Your insults do not strike Me only, but my Father also.”

Let us note our Lord’s calmness and equanimity under insult. A solemn denial of the blasphemous charge laid against Him, and an equally solemn reminder that He was honoring the God whom they themselves professed to worship, are the only reply He condescends to make.

v50.-[And I seek not mine own glory.] This sentence seems to arise out of the last verse,-“Ye dishonor Me; but you do not move or hurt Me, for I did not come to seek my own glory, but the glory of Him that sent Me. I receive not honor from men.” (See Joh 7:18 and Joh 5:41.) Here, as elsewhere, our Lord points to the great principle, “that a true messenger from heaven will never seek his own glory, but his Master’s.”

[There is one that seeketh and judgeth.] There is a very solemn warning in these words. They mean, “There is One, however, even my Father in heaven, who does seek and desire my glory; and not only seeks, but judges the conduct of all who dishonor Me, with deep displeasure, and will punish it at the last day.”

There is comfort here for all Christ’s members as well as for their Head. Though they may not think of it, there is One in heaven who cares deeply for them, sees all they go through, and will one day plead their cause. The latent thought seems the same as in Ecc 5:8; “He that is higher than the highest regardeth.” A believer may cheer himself with the thought, “There is One that judgeth. There is One that sees all, that cares for me, and will set all right at the last day.”

Euthymius remarks on this verse that we should not heed things said against ourselves, but should vindicate the honor of God if things are said against God.

v51.-[Verily…if a man keep my saying…never see death.] The mighty promise contained in this verse seems intended to wind up the whole conversation. All that our Lord had said had produced no effect. He therefore closes His teaching for the present by one of those mighty sayings which tower above everything near them, and of which John’s Gospel contain so many.-“Whether you will hear or not, whether you choose to know Me or not, I solemnly tell you that if any man receives, believes, and keeps My doctrine, he shall never see death. Despised and rejected as I am by you, life or death, heaven or hell, blessing or cursing, depend and hinge on accepting the message I proclaim to you. I am the way, the truth, and the life.”-It is like Moses taking leave of Israel and saying, “I call heaven and earth to record against you, that I have set before you life and death.” (Deu 30:15, Deu 30:19.) Just so our Lord seems to say, “I tell you once more, for the last time, that to keep My saying is the way to escape death.”

The expression is parallel to the one our Lord uses in the synagogue of Capernaum. There He says, “He that believeth in Me hath everlasting life.” Here it is “shall never see death.” (Joh 6:47.)

We should notice here, as elsewhere, that when our Lord uses the expression, “Verily, verily, I say unto you,” which is familiar to all careful readers of John’s Gospel, He is always about to say something of peculiar gravity and solemnity. See Joh 1:51; Joh 3:3, Joh 3:5, Joh 3:11; Joh 5:19, Joh 5:24-25; Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53; Joh 8:34, Joh 8:51, Joh 8:58; Joh 10:1, Joh 10:7; Joh 12:24; Joh 13:16, Joh 13:20-21, Joh 13:38; Joh 14:12; Joh 16:20, Joh 16:23; Joh 21:18.

The expression “keep my saying,” means “receive into his heart, believe, embrace, obey, and hold fast the doctrine or message which I am commissioned to teach.”-The phrase “my saying,” means much more than the “words I am speaking at this moment.” It is rather the whole doctrine of My Gospel.

The expression “never see death” cannot be taken literally. Our Lord did not mean that His disciples would not die and be buried, like other children of Adam. We know that they did die. The meaning is probably three-fold: (1) “He shall be completely delivered from that spiritual death of condemnation under which all mankind are born; his soul is alive and can die no more: (2) He shall be delivered from the sting of bodily death; his flesh and bones may sink under disease and be laid in the grave, but the worst part of death shall not be able to touch him, and the grave itself shall give him up one day: (3) He shall be delivered entirely from the second death, even eternal punishment in hell; over him the second death shall have no power.”

The width and greatness of this promise are very remarkable. Ever since the day of Adam’s fall death has been man’s peculiar enemy. Man has found the truth of the sentence, “In the day thou eatest thou shalt surely die.” (Gen 2:17.) But our Lord boldly and openly proclaims that in keeping His saying there is complete deliverance from death. In fact, He proclaims Himself the One greater than death. None could say this but a Redeemer who was very God.

Augustine says: “The death from which our Lord came to deliver us was the second death, eternal death, the death of hell, the death of damnation with the devil and his angels. That is indeed death; for this death of ours is only a migration. What is it but a putting off a heavy load, provided there be not another load carried, by which the man shall be cast headlong into hell. This is the death of which the Lord says, ‘He shall not see death.’ “

Let us note the breadth and fullness of this promise. It is for any one who keeps Christ’s sayings. “If a man,” or rather it should be rendered, “If any man,” etc.

Let us beware of putting a meaning on this promise which it was not intended to convey. The idea of some that it means “believers shall be so completely delivered from death that they shall neither feel bodily pain nor mental conflict,” is one that cannot be supported. It is not borne out by other passages of Scripture, and, as a matter of fact, it is contradicted by experience. The Gospel delivers believers from that “fear of death” which unbelievers feel, no doubt. (Heb 2:15.) But we have no right to expect believers to have no bodily conflict, no convulsion, no struggle, and no suffering. Flesh and blood must and will feel. “I groan,” said holy Baxter on his deathbed, “but I do not grumble.” Death is a serious thing, even though the sting is taken away.

Parkhurst thinks the expression here is like Luk 2:26, where it was said of Simeon that he should not “see death.” But the Greek for “see” is there a different word, and the phrase there seems to mean nothing more than “die,” which does not come up to the full promise here. He also quotes Psa 49:9; Psa 89:49. But neither of these places seem parallel.

The Greek word rendered “see” is so peculiar that one might almost think the phrase meant, “he shall not gaze upon and behold death for ever to all eternity, as the wicked shall.” But I prefer the threefold sense already given.

v52.-[Then said the Jews, etc.] The argument of the Jews in this verse seems to be as follows: “We know now by Thy own words that Thou art mad and hast a devil. Our great father Abraham and the prophets, holy and good as they all were, are all dead, and yet Thou presumest to say that if a man keep Thy saying he will never die. In short, Thou makest Thyself greater than Abraham, for Abraham could not escape death, while keeping Thy saying enables a man to escape death. To talk in this way is a plain proof that thou art mad.”

The phrase “to have a devil,” in this place can hardly mean anything but “to be mad or crazy.”

The Jews, it will be observed, do not quote our Lord’s words correctly. He had said, “shall never see death.” They report Him as saying, “shall never taste of death.” Whether this was a willful perversion of His words is rather difficult to decide. Some think that the Jews intentionally exaggerated the promise, and put “taste” for “see,” in order to magnify the offense our Lord had committed. Others think that the difference means nothing, and that it only shows how thoroughly the Jews misunderstood our Lord, and thought that He referred to nothing but bodily death.

Here, as elsewhere, we may remark how ready the Jews were to pervert and warp our Lord’s meaning, and to put a carnal and gross sense on spiritual language.

v53.-[Art thou greater, etc?] The question in this verse shows that our Lord had again succeeded in arousing the curiosity of the Jews, and stirring them to inquire about His nature and person.-“Who art Thou that talkest in this way? Whom dost Thou make Thyself? To say that those who keep Thy saying shall never die is to make Thyself superior to Abraham and the prophets, who are all dead. Who and what art Thou? Art thou really some one greater than Abraham?”

Chrysostom observes that the question of the Jews reminds us of the Samaritan woman’s question: “Art thou greater than our father Jacob?” (Joh 4:12.)

v54.-[If I honor myself…nothing, etc.] Our Lord’s meaning in this verse seems to be as follows: “If at any time I take to myself and claim honor, such honor would be worthless. He who puts honor on Me, and commissions Me to say that keeping My saying shall deliver a man from death, is My Father in heaven,-that very Being whom you profess to call your God. It is your own God, the God of Abraham, Isaac, and Jacob, who has put such honor on Me, that life or death turn on keeping My sayings, and believing on Me.”

Here, as elsewhere, we should mark the carefulness with which our Lord disclaims all self-exaltation, and desire for glory and honor from man. If, in claiming for Himself to hold the keys of life and death, He seemed to claim honor, He carefully reminds the Jews that it is an honor put on Him by the Father in heaven, even by their own God. He desired no honor independent of Him, or in rivalry to Him.

When our Lord says, “My Father honoreth Me,” the expression must include all the works, and signs, and miracles, which the Father gave Him to do; as well as the words which He gave Him to speak. (Joh 5:36; Joh 14:10-11.)

v55.-[Yet ye have not known Him, etc.] The meaning of this verse seems to be as follows: “Although you say of My Father in heaven that He is your God, you do not really know Him, and are plainly ignorant of His character, His will, and His purposes. Professing to know Him, in works you deny Him. But I, on the contrary, know Him perfectly: for I am indeed one with Him from all eternity, and came forth from Him. So perfectly do I know Him, that I should be a liar, and a child of the devil, like yourselves, if I said I did not know Him. But I repeat that I know Him perfectly, and in all My words and works here on earth I carefully keep His sayings, and observe the commission He gave me.”

There is undeniably a great peculiarity in the language of this verse. But it is probably a Hebrew mode of putting in strong contrast the Jews’ thorough ignorance of God, notwithstanding their high profession of being His chosen people,-and our Lord’s perfect knowledge of God, notwithstanding the repeated assertions that He had a devil, was a Samaritan, and was consequently an enemy to the God of Israel.-The phrase, “I should be a liar, like yourselves, if I said I did not know the Father,” was just the phrase to convey the strongest idea to the Jews’ minds of our Lord’s knowledge.-In arguing with some men, nothing but the strongest language, and the most paradoxical expressions, have any effect.-Even God himself thinks it good to make such an asseveration as “I swear by myself,” and “as I live,” in order to command attention. (Jer 22:5; Heb 6:13; Eze 33:11.) Those who blame ministers and preachers for using strong language, and say that they should never use any but gentle, tame, and mild phrases, can hardly have studied human nature or the style of Scripture with thorough attention.

v56.-[Your father Abraham, etc.] Our Lord, in this verse, takes up the question of the Jews, as to His being greater than Abraham, and boldly gives an answer. “You ask Me whether I am greater than Abraham. I tell you in reply that I am He whose coming and whose day of glory Abraham rejoiced to think he should see. Moreover by faith he even saw it, and when he saw it he was glad.”

The precise meaning of the words of this verse is rather difficult to discover, though the general idea of it is plain and unmistakable. It is clear that our Lord implies that He is the promised Messiah, the Seed of Abraham, in whom all the generations of the earth should be blessed,-and of whom when Abraham first heard, “he laughed” for joy. (Gen 17:17.)

(a) Some think, as most of the Fathers and Reformers, that it means, “Abraham rejoiced in the prospect of seeing, at some future time, My day, the day of Messiah; and by faith he did see it afar off.”

(b) Some think, as Maldonatus, Lampe, Stier, and Bloomfield, that it means, “Abraham rejoiced when he was told that he should see My day; and he actually has seen it in Paradise, and has been gladdened there in the separate state by the sight.”

(c) Some think, as Brown, Olshausen, Alford, Webster, and Hengstenberg, that it means, “Abraham’s great desire and joyful expectation was to see My day, and he actually saw Me when I appeared to him and talked with him on earth.”

Of these three views the first appears to me the most probable, and most in keeping with the history of Abraham, in Genesis. It should be carefully observed that our Lord does not say that “Abraham saw ME,” but that “he saw My day.” The cause of Abraham’s joy seems to have been, that there was to be of his seed a Messiah, a Savior; and that he should see His day,-the day of the Lord, the triumphant day of Messiah’s complete victory and restitution of all things. This day he even saw by faith afar off, and was glad at the sight.-Our Lord’s object does not seem to be to tell the Jews that Abraham had seen Him, but that He was “the Seed,” the Messiah, who was promised to their father Abraham. The Jews had asked whether he was greater than Abraham? “Yes,” he replies, “I am. I am that very Messiah whose day Abraham rejoiced to hear of, and saw afar off by faith. If you were like Abraham you would rejoice to see Me.”

Chrysostom and Euthymius think that “My day,” in this verse, means “the day of the crucifixion, which Abraham foreshowed typically by offering the ram in Isaac’s place.” This however seems a very cramped and limited view.

Rupertus thinks that Abraham “saw the day of Christ” when he entertained the three angels who came to him.

Augustine thinks it may refer to both the advents of Christ: first in humiliation, and second in glory.

v57.-[Then said the Jews, etc.] It is plain that the Jews here put a wrong meaning on our Lord’s words, and suppose Him to say that Abraham had seen Him, and He had seen Abraham. Yet our Lord had only said, “Abraham saw My day.” It is another instance of their readiness to pervert His words.

When the Jews said, “Thou art not yet fifty years old,” I believe they only meant, “Thou art not yet a middle-aged man.” Fifty years old was the turning point in life, at which the Levites and priests were excused from further active service in the tabernacle. (Num 4:3.) I fancy the reference is to this.-Our Lord was at this time about thirty-three years old, or at most thirty-four. The notion of Irenus and Papias that He really was fifty before He was crucified, is utterly without warrant, and absurd.

Some think that our Lord’s countenance was so marred and aged by sorrow and care, that He looked much older than He really was, and that hence the Jews supposed Him to be nearly fifty. But I prefer the former view.

Euthymius thinks that the Jews thought our Lord was fifty years old, on account of His great wisdom and experience. This, however, seems a weak and untenable view.

v58.-[Jesus said…before Abraham was, I am.] This famous verse, I believe, can only receive one honest interpretation. It is a distinct assertion of our Lord’s eternity,-His existence before all creation. “I solemnly declare unto you that before Abraham was and existed I was, the great I AM, the same yesterday, to-day, and forever,-the eternal God.” All attempts to evade this explanation appear to me so preposterous that it is a waste of time to notice them. The man who can think the words only mean, “I am He who was promised to Adam before Abraham was born,” seems past the reach of reasoning.-The name “I AM,” we must remember, is the very name by which God revealed Himself to the Jews, when He sent Moses to them: “Say unto the children of Israel, I AM hath sent me.” (Exo 3:14.)

Let us carefully note what a strong proof we have here of the pre-existence and divinity of our Lord Jesus Christ. He applies to Himself the very name by which God made Himself known when He undertook to redeem Israel. It was “I AM” who brought them out of the land of Egypt. It was “I AM” who died for us upon the cross. The amazing strength of the foundation of a sinner’s hope appears here. Believing on Jesus we rest on divinity, on One who is God as well as man.

There is a difference in the Greek verbs here employed, which we should carefully notice. The Greek for “was” is quite different from the Greek for “am.” It is as if our Lord said, “Before Abraham was born, I have an existence individual and eternal.”

Chrysostom observes: “He said not before Abraham was, I was, but, I AM. As the Father useth this expression I AM, so also doth Christ, for it signifieth continuous being, irrespective of all time. On which account the expression seemed to the Jews blasphemous.”

Augustine says: “In these words acknowledge the Creator and discern the creature. He that spake was made the Seed of Abraham; and that Abraham might be, He was before Abraham.”

Gregory remarks: “Divinity has no past or future, but always the present; and therefore Jesus does not say before Abraham was I was, but I am.”

v59.-[Then took they up stones to cast at Him.] It is clear that the Jews at any rate had no doubt what our Lord meant in the preceding verse, whatever modern Socinians may think. They saw and knew at once that He who spake to them boldly claimed to be Jehovah, the One far greater than Abraham, being very God. This they did not believe, and therefore regarded Him as a blasphemer who ought at once to be stoned. In their rage and fury they immediately took up stones, which were probably lying about on account of repairs of the temple, in order to stone Him. The whole proceeding appears to have been a tumultuous and disorderly one, not regularly conducted, but sudden and unauthorized, like the stoning of Stephen afterwards. (Act 7:58.)

[But Jesus hid Himself, etc.] I think this withdrawal can only be regarded as miraculous. The Greek word rendered “hid Himself” is literally “was hid.” It seems most improbable that our Lord could “pass by” and “go through the midst” of an angry crowd, whose eyes had for a long time been fixed and concentrated on Him, without being seen and stopped, unless there was a miraculous interposition. I believe that the eyes of His enemies were holden, and that they did not know Him for a season, or that by His own almighty power He rendered Himself temporarily invisible. It is only what He did at Nazareth on a similar occasion; (Luk 4:30;) and if we once concede that our Lord could work miracles at His will, there seems no reason to suppose that He would not work one on this occasion.

Let us note that our Lord’s enemies could do nothing to Him until His hour was come for suffering. When He was at last taken prisoner, brought before Pilate, and crucified, it was not because He could not escape, but because He would not. What He did here He might have done there.

Let us note that it is not always the path of duty and of real obedience to God’s will to sit still and submit to sufferings and death. It may be the will of God that we should “flee to some other city” and avoid death. (Mat 10:23.) To court martyrdom and throw away life, when it might be saved, is not always the duty of a servant of Christ. Some of the martyrs of the primitive Church appear to have forgotten this.

Augustine says: “Jesus did not hide Himself in a corner of the temple as if He were afraid, or take refuge in a house, or run behind a wall or a pillar; but by His heavenly power He made Himself invisible to His enemies, and went through the midst of them.”

The argument of Maldonatus, that this verse proves the possibility of Christ being corporally present in the Lord’s Supper in the bread, is so preposterous that it requires no refutation. There is no positive proof that our Lord was actually invisible here. It is quite possible that the eyes of His enemies were “holden that they could not know Him.” (Luk 24:16.) If He was invisible, Maldonatus proves too much. The bread in the Lord’s Supper is seen, and after consecration the Roman Catholic says its substance is changed. But it is not invisible.

In leaving this remarkable chapter, we should not fail to notice the difficulties under which our Lord’s public ministry was carried on. Ten times, between Joh 8:12 and Joh 8:59, we find His enemies interrupting, contradicting, or reviling Him. Our Master’s calm dignity and perfect meekness under all this “contradiction of sinners,” ought to be a never-forgotten example to His disciples.

It is a wise remark of Pascal, that our Lord’s enemies, by their incessant caviling and interruption, both here and elsewhere, have supplied us unintentionally with a strong proof of the truth of His teaching. If our Lord’s doctrines had only been delivered privately to a prejudiced audience of kind and loving disciples, they would not come down to us with the same weight that they do now. But they were often proclaimed in the midst of bitter enemies, learned Scribes and Pharisees, who were ready to detect any flaw or defect in His reasoning. That the enemies of Christ could never answer or silence Him is a strong evidence that His doctrine was God’s own truth. It was from heaven and not from men.

Fuente: Ryle’s Expository Thoughts on the Gospels

Joh 8:48. The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon? To say that Jews were children of the devil seemed an insult, not to themselves only, but to God, whose children they believed themselves to be. No one but a Samaritan, filled with jealous hatred of the people of God, or one in whom dwelt a demon, one of the spirits whose sole aim was the subversion of Gods kingdom, could utter such words as these. It is possible that the Jews may have heard something of our Lords short sojourn in Samaria, and of the favour which He had then shown to that despised people: such a parable as that of the Good Samaritan (which was spoken at a time not far distant from that to which this chapter relates) may have been so used by enemies as to give colour to an accusation of favouring Samaria and slighting Judea. At all events it is clear that the name Samaritan was now frequently given to our Lord as a term of reproach.We must not overlook the fact that those who are now addressing Jesus are the Jews,not a part (Joh 8:31), but the Jews as a body.

Fuente: A Popular Commentary on the New Testament

Joh 8:48-53. Then answered the Jews, Say we not well Have we not just cause to say; Thou art a Samaritan An enemy to our church and nation; and hast a devil? Art possessed by a proud and lying spirit? The Jews and Samaritans bearing a mortal hatred to one another on account of religion, it happened, that in common language, Couthi, or Samaritan, was used to signify, not merely a Samaritan by country, but one by principle and disposition; and so denoted oft-times an inveterate enemy to the Jewish nation and religion, and a man of wicked morals. Thus, in our own language, a Turk signifies one of a barbarous disposition; and a Jew, one who is covetous and rich. Jesus to this insolent charge answered with great meekness, I have not a devil As the whole series of my discourses and actions shows; nor can any of you produce any thing, in all that I have said or done, which looks like lunacy or impiety: but, the truth is, I honour my Father By bearing a steady and consistent testimony to the doctrine he hath sent me to reveal to the world: and because this doctrine is contrary to your corrupt prejudices and passions, you dishonour me By these and such like opprobrious reflections, in hope of discrediting my message. But as to what personally relates to me, I am little affected with it; for I seek not my own glory: there is one, however, that seeketh And will secure it; and who now judgeth Of all that passes, and will at length evidently show the exact notice he has taken of it, to my honour and to your confusion. For God will not only finally glorify me, but will confer the highest honours and rewards on all my faithful servants: and therefore, Verily, I say unto you I assert it as an indisputable truth; If a man , if any one; keep my saying Firmly believe, and steadily obey my word; he shall never see death He shall never see spiritual and eternal death; and temporal death, the dissolution of his mortal nature, shall, with respect to him, hardly deserve the name of death; his soul, the real and true man, not dying at all, but passing into the paradise of God, and his body only falling asleep for a short season. Hereby our Lord proves that he was not a Samaritan, for the Samaritans, in general, were Sadducees. Then the Jews Understanding him as asserting that his disciples should be exempted from the common lot of mortality; said, Now we know that thou hast a devil Now we have full proof that thou art possessed by a demon, which hurries thee on to this madness and pride, otherwise thou couldest never talk at this extravagant rate. Abraham, the great friend of God, and the founder of our nation, is dead, and the prophets, holy and divinely inspired as they were, whom God raised up in succeeding ages, were so far from being able to bestow immortality on their followers, that even they themselves are long since dead; and thou sayest In great presumption and pride; If a man, if any one, keep my saying, (see on Joh 8:51,) he shall never taste of death Not only he shall not die eternally, (in which sense the Jews did not understand our Lords words,) but he shall not die at all. See on Joh 6:50. Art thou greater than our father Abraham, &c. Art thou more in favour with God than Abraham and the prophets were? who, though strict observers of all the divine precepts, were not able to procure an immunity from death for themselves, far less for their followers.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 48-50. The Jews therefore answered and said to him, Say we not rightly that thou art a Samaritan and art possessed by a demon? 49. Jesus answered: I am not possessed by a demon, but I honor my Father, and you dishonor me. Joh 8:50. But I seek not my own glory; there is one who seeks it and who judges.

Some, as Hengstenberg and Astie, think that by calling Jesus a Samaritan, they wish to charge Him with heresy, as making Himself equal with God. But the term Samaritan can scarcely be regarded as a synonym of blasphemer. The Samaritans passed for national enemies of the Jews; now Jesus seemed to commit an act of hostility against His people by accusing all the Jews of being children of the devil. The madness of insanity, as it seemed to them, could alone give an explanation of such language; and this is what they express by the words: Thou art possessed of a demon, which are, as it were, the counterpart of the charge of Jesus. The meaning of this assault comes to this: Thou art as wicked as thou art foolish.

Who when he was reviled, says St. Peter, reviled not again, but committed himself to him who judges righteously (1Pe 2:23). These words seem to have been suggested to the apostle by the recollection of the following reply in our Joh 8:49-50. To the insult, Jesus opposes a simple denial. , I, placed first, is pronounced with the profound feeling of the contrast between the character of His person and the manner in which He is treated. To the false explanation which the Jews give of His preceding discourse, jesus substitutes the true one: I do not speak of you as I do, under the impulse of hatred; but I speak thus to honor my Father The testimony which I bear against you is a homage which I must pay to the divine holiness. But, instead of bowing the head to the voice of Him who tells you the truth from God, you insult HimHim who glorifies the one whom you claim to be your Father. The conclusion is this: You cannot be children of God, since you insult me who speak to you only to honor God!

Nevertheless (Joh 8:50), Jesus declares that the affronts with which they loaded Him were to Him of little importance. It is God who looks to this; He commits to God the care of His glory; for He knows His solicitude for Him. He wishes to be honored only in the measure in which His Father Himself gives Him glory in the hearts of men. The two participles: seeking and judging give a presentiment of the divine acts by which the Father will glorify the Son and will chastise His calumniators: on one side, the sending of the Holy Spirit and the founding of the new Israel; on the other, the fall of Jerusalem and the final judgment. It is thus that he commits himself to him who judges righteously. Besides, all do not dishonor Him; there are some who already honor Him by their faith.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

SIMPLICITY AND CANDOR OF JESUS

Joh 8:48-52. The Jews responded, and said to Him, Do we not truly say that Thou art a Samaritan, and hast a demon? The Jews hated the Samaritans so inveterately that they doubtless thus stigmatized Him because He had preached in Samaria, not only in the beginning of His ministry, but a few days previously on His journey to Jerusalem. The charge of demoniacal possession was old and trite, and they still perpetuated it, because His preaching dug them up and burnt them so horrifically, exposing so lucidly the dead formality and hollow hypocrisy with which Satan had them blindfolded, fast leading them to the pandemonium. Jesus responded, I have no demon but I honor My Father, and you dishonor Me. The most acute philosophy fails to recognize the slightest manifestation of resentment in this simple, direct answer to that awful accusation of demoniacal possession. How meekly and perspicuously does He speak a simple negation to the opprobrious allegation! Lord, help us to follow Thy example, and when accused of the blackest sins and vilest crimes, simply, dispassionately, and unostentatiously answer in the negative! I do not seek My own glory; there is One who seeketh and judgeth. The Father who sent Him vindicates Him in all of His mediatorial work, and administers righteous retribution to contemptuous despisers. Truly, truly, I say unto you, If any one may keep My Word, he can never see death.

Fuente: William Godbey’s Commentary on the New Testament

8:48 {15} Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

(15) The enemies of Christ act bravely for a while, but the Father will appear in his time to avenge the reproach that is done unto him in the person of his Son.

Fuente: Geneva Bible Notes

The violent response of Jesus’ critics 8:48-59

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Since the Jews could not refute Jesus’ challenge they resorted to verbal abuse (cf. Joh 7:52). Perhaps they called Him a Samaritan because He had questioned their ties to Abraham. This may have been a Samaritan attack against the Jews as well. [Note: Bruce, p. 199; J. Bowman, "Samaritan Studies," Bulletin of John Rylands University Library of Manchester 40:2 (March 1958):306-8.] Perhaps they also said this because He took a lax view of the tenets of Judaism as they understood them. This is the only record of this charge in the Gospels. However, there are several other instances of the Jews’ claiming that Jesus was demon possessed (cf. Joh 7:20; Joh 8:52; Joh 10:20). Perhaps these superficial believers concluded that only a demon-possessed heretic would accuse them as Jesus did. [Note: Edersheim, 2:174-75.] Jesus had claimed that their father was the devil, and now they accused Him of being the devil’s agent. This charge came after Jesus’ repeated statements that He had come from God, and it illustrates the unbelief of these "believing" Jews (Joh 8:31).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)