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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 8:48–50. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Joh 8:43, Joh 8:47) that they would not hear him, now at length they fall to downright railing, Joh 8:48. 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, Kg2 9:11; Hos 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, Joh 8:49, Joh 8:50.
1.He denies their charge against him: I have not a devil; as Paul (Act 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, Luk 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, Joh 8:50. 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 (Pro 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 Psa 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.
Historical interpretation
Nine Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The parable in the Gospel of Luke is about a man who went down from Jerusalem to Jericho and fell among thieves. The priest and the Levite passed by him, but the Samaritan came on him on his journey, saw him, had compassion, approached him and bound up his wounds, pouring oil and wine on them. Now, if someone is able to prove that what is said about the Samaritan who healed this man who was half-dead and who had fallen among thieves refers to one other than the Savior, he will also show why the Savior did not deny that he was a Samaritan.
He is called a Samaritan and a demoniac, but he saves him that came down from Jerusalem and fell among thieves. The demons acknowledge him, and yet he drives them out and runs legions of foul spirits into the sea and sees the prince of the demons falling like lightning.
"Thou hast a devil," saith some one. Who is it that hath a devil? He that honoreth God, or he that insulteth Him that honoreth Him? What then saith Christ, who is very meekness and gentleness? "I have not a devil, but I honor Him that sent me." Where there was need to instruct them, to pull down their excessive insolence, to teach them not to be proud because of Abraham, He was vehement; but when it was needful that He being insulted should bear it, He used much gentleness. When they said, "We have God and Abraham for our Father," He touched them sharply; but when they called Him a demoniac, He spake submissively, thus teaching us to avenge insults offered to God, but to overlook such as are offered to ourselves.
A Shameless and a forward thing is wickedness, and when it ought to hide itself, then is it the fiercer. As was the case with the Jews. For when they ought to have been pricked by what was said, admiring the boldness and conclusiveness of the words, they even insult Him, calling Him a Samaritan, and saying that He had a devil, and they ask, "Said we not well that thou art a Samaritan, and hast a devil?" Because when He uttereth anything sublime, this is thought among the very senseless to be madness. Yet nowhere before did the Evangelist say that they called Him "a Samaritan"; but from this expression it is probable that this had been often asserted by them.
(Hom. lv. 1) Whenever our Lord said any thing of lofty meaning, the Jews in their insensibility set it down madness: Then answered the Jews and said unto Him, Say we not well that Thou art a Samaritan, and hast a devil?
(Hom. lv. 1) And observe, when He had to teach them, and pull down their pride, He used roughness; but now that He has to suffer rebuke, He treats them with the utmost mildness: a lesson to us to be severe in what concerns God, but careless of ourselves.
(Hom. lv. 1) As if to say, I have told you thish on account of the honour which I have for My Father; and for this ye dishonour Me. But I concern not myself for your reviling: ye are accountable to Him, for whose sake I undergo it.
(Hom. lv. 1) He says, keep, i. e. not by faith, but by purity of life. And at the same time too He means it as a tacit intimation that they can do nothing to Him. For if whoever keepeth His word, shall never die, much less is it possible that He Himself should die.
In this Samaritan the Lord Jesus Christ wanted us to understand himself. "Samaritan," you see, means "guardian." … He could have answered, "I am not a Samaritan, and I do not have a devil." What he did answer was, "It is not I who have a devil." What he answered, he refuted; what he kept quiet about, he confirmed. He denied he had a devil, knowing himself to be the expeller of devils; he did not deny that he was the guardian of the weak.
When the Jews had said, "Say we not well that thou art a Samaritan, and hast a devil?" of these two charges cast at Him, He denied the one, but not the other. For He answered and said, "I have not a devil." He did not say, I am not a Samaritan; and yet the two charges had been made. Although He returned not cursing with cursing, although He met not slander with slander, yet was it proper for Him to deny the one charge and not to deny the other. And not without a purpose, brethren. For Samaritan means keeper. He knew that He was our keeper. For "He that keepeth Israel neither slumbereth nor sleepeth;" and, "Except the Lord keep the city, they wake in vain who keep it." He then is our Keeper who is our Creator. Finally, that you may know more fully the hidden reason why He ought not to have denied that He was a Samaritan, call to mind that well-known parable, where a certain man went down from Jerusalem to Jericho, and fell among thieves, who wounded him severely, and left him half dead on the road. A priest came along and took no notice of him. A Levite came up, and he also passed on his way. A certain Samaritan came up - He who is our Keeper. He went up to the wounded man. He exercised mercy, and did a neighbor's part to one whom He did not account an alien.
Meet is it again to bewail the madness of the Jews and the exceedingness of their folly. For they are taken by their own voice, like wild beasts when they spring upon the hand of them who are slaying them, themselves against themselves lending impetus to the steel. For when reproved of lying as their habit and custom which had grown up with them, they immediately show that it is true, and they are cut at hearing from the Saviour that they are not of God, yet immediately without an interval do they show in themselves most exact image of the devil's wickedness. For a Samaritan and possessed do they dare to say that He is Who is sprung God of God, themselves rather having in themselves the bitter and God-opposing devil: for no man saith Anathema Jesus, save in Beelzebub, as Paul saith. Liars therefore and insulters and railers are they hereby too found, and used to fight against God, they shall pay fit penalty to the Judge That can do all.
We must enquire again here too the reason why they call the Lord both a Samaritan and possessed. For the prefacing, Do not WE well say, indicates that for some reason they vilify Him both as a Samaritan, and the other thing too which their utterance dared. They call Him therefore a Samaritan as being indifferent to the commands of the Law and recking nought of the breach of the Sabbath. For among the Samaritans there is no exact Judaism but their worship is mixed with foreign and Greek habits. Or in another way do they say that He is a Samaritan, seeing it was the habit of the Samaritans to falsely testify purity of themselves and to condemn the rest as defiled. On this pretext I suppose, the Jews have no dealings with the Samaritans, as it is written, and refuse also to mingle with some others, loathing after a sort the defilement thence arising, since thus to prate seems to them right. And the Lord condemning the ill-disposition of the Jews, used to call them devil's children, and to Himself He testifies entire blamelessness in regard to sin and utter purity saying, Who of you is convicting Me of sin? for this was the language of one who was plainly ascribing to Himself the uttermost purity, by reason that He could not fall into sin, and by calling the Jews Satan's children was condemning them as defiled and having their mind filled with all uncleanness, as is also true. On these accounts therefore do they call Him a Samaritan, they say again that He is possessed, because it is the wont of devils to transfer to themselves the honour due to God and recklessly to seize on God's glory. And this very thing they suppose that Christ does, when being man He puts Himself as it were into the place of God saying, He that is of God heareth God's words: for He is intimating (they say) of His own words that they are such. Of their railing, their blasphemy rather, against Him such is the Jews' plea and occasion for saying those things which pledged unto them the eternal fire.
And it comes to me to wonder at this also. They angered because they were often called devil's children and liars, show in act that the charge belongs to them, which they ought rather by inclining themselves to virtue to have rubbed off. For their love of railing and saying that things belong to any which do not belong to them, are most fit not for those who have been enrolled among God's children but among the devil's children. And the wretched ones not only rail, lying against their own head, not to say against Christ, but they also affirm that they are doing so well, not so much as condemning their wickedness: and this is the proof of the completest blindness.
But what the Truth says about the reprobate, the reprobate themselves show about themselves by their own works. For it follows: "The Jews therefore answered and said to him: Do we not say rightly that you are a Samaritan and have a demon?"
(ut sup.) Let him then, who would understand God's words, ask himself whether he hears them with the ears of his heart. For there are some who do not deign to hear God's commands even with their bodily ears; and there are others who do this, but do not embrace them with their heart's desire; and there are others again who receive God's words readily, yea and are touched, even to tears: but who afterwards go back to their sins again; and therefore cannot be said to hear the word of God, because they neglect to practise it.
The Samaritans were hated by the Jews; they lived in the land that formerly belonged to the ten tribes, who had been carried away.
Or they called Him a Samaritan, because He transgressed the Hebrew ordinances, as that of the sabbath: the Samaritans not being correct observers of the law. And they suspected Him of having a devil, because He could disclose what was in their thoughts. When it was that they called Him a Samaritan, the Evangelist no where says: a proof that the Evangelists left out many things.
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Summary
John 8:48 captures a pivotal moment of escalating hostility and spiritual blindness during Jesus' discourse in the Temple, where His Jewish opponents, unable to refute His claims of divine origin and truth, resort to venomous personal attacks. They accuse Him of being a Samaritan and demon-possessed, aiming to discredit His authority and character through slander rather than engaging with the profound spiritual truths He proclaimed. This verse vividly illustrates the profound rejection Jesus faced and the depths of prejudice and misunderstanding among those who opposed Him.
Context
Literary Context
This verse is situated within a lengthy and intense dialogue between Jesus and the Jewish leaders (and some in the crowd) in John 8. The preceding verses detail Jesus' claims about His divine origin, His relationship with the Father, and His ability to grant spiritual freedom to those who believe. Specifically, in John 8:47, Jesus states, "He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." This direct and cutting accusation, implying their spiritual illegitimacy, immediately provokes the furious retort found in John 8:48. The accusations hurled at Jesus are not reasoned arguments but rather an emotional, ad hominem attack designed to deflect from the uncomfortable truth of His words and undermine His credibility in the eyes of the people.
Historical & Cultural Context
The accusations in John 8:48 are deeply rooted in the historical and cultural tensions of first-century Judea. "Samaritan" was a derogatory term used by Jews for a people group considered ethnically mixed and religiously impure, having their own temple on Mount Gerizim and rejecting much of the Jewish canon and traditions. To call Jesus a Samaritan was to brand Him as an outsider, a heretic, and an enemy of the Jewish people and their sacred traditions. The accusation of "having a devil" (being demon-possessed) was a common charge leveled against Jesus by His opponents throughout His ministry (e.g., John 7:20, John 10:20). This accusation sought to explain away His miraculous power and profound teachings as originating from evil forces rather than from God, thereby undermining His divine authority and Messianic claims.
Key Themes
John 8:48 contributes to several overarching themes in the Gospel of John and the broader biblical narrative. Firstly, it highlights the theme of intense opposition to Jesus, demonstrating the profound rejection and antagonism Jesus faced from those who refused to believe in Him, often escalating from questioning to outright verbal abuse and slander. Secondly, it underscores the theme of spiritual blindness and misunderstanding, as the accusers are fundamentally unable to grasp Jesus' true identity or the spiritual truth of His teachings, preferring baseless insults over seeking understanding. This spiritual inability to perceive truth is a recurring motif in John, particularly in the conflict narratives of John 8 and John 9. Finally, the verse exemplifies the theme of truth confronting falsehood, where Jesus' divine truth is met with human lies and prejudice.
Exposition and Analysis
Key Word Analysis
This verb, often translated as "answered," can also imply "to conclude for oneself" or "to begin to speak where an address is expected." In this context, it signifies a decisive, albeit hostile, response from the Jews, not merely a reply but an active counter-declaration stemming from their internal judgment and animosity towards Jesus.
Derived from "Samaria," this term designates an inhabitant of Samaria. As noted in the cultural context, it was a profound ethnic and religious slur in Jewish society, implying impurity, heresy, and disloyalty to the true worship of God in Jerusalem. To call Jesus a Samaritan was to strip Him of any perceived legitimacy within the Jewish faith and community.
This word refers to a demonic being or, by extension, a deity. In the New Testament, it consistently denotes an evil spirit or demon. The accusation "hast a devil" means Jesus is believed to be possessed by or under the influence of an evil spirit, explaining His extraordinary powers and teachings as originating from satanic rather than divine sources.
Verse Breakdown
"Then answered the Jews, and said unto him"
This clause sets the scene for the Jewish leaders' immediate and aggressive retort. Their "answer" is not a reasoned theological debate but a reactive outburst, indicative of their deep-seated animosity and frustration with Jesus' claims. The phrase "the Jews" here likely refers specifically to the hostile religious authorities and their followers who were actively opposing Jesus.
"Say we not well that thou art a Samaritan"
This is the first of two grave accusations. The rhetorical question "Say we not well" implies that their accusation is a widely accepted and justified conclusion. Calling Jesus a "Samaritan" was a calculated insult, designed to delegitimize Him by associating Him with a despised and heretical group, thereby alienating Him from the Jewish people and their religious heritage.
"and hast a devil?"
The second accusation, equally severe, charges Jesus with demon possession. This was a common tactic by His opponents to explain away His miracles and authoritative teaching, attributing His power to evil rather than divine sources. It was an attempt to portray Him as dangerous, insane, and an agent of Satan, further discrediting His claims to be from God.
Literary Devices
The verse employs several potent literary devices to convey the intensity of the confrontation. Ad Hominem is prominently featured, as the opponents attack Jesus' character and supposed identity ("Samaritan," "devil") rather than the substance of His theological claims. This is a form of Slander and Calumny, aiming to defame and discredit through false and malicious accusations. The use of a Rhetorical Question ("Say we not well...") is intended not to elicit an answer but to assert their conviction and rally support for their accusations, implying that their judgment is self-evident and correct. The accusations themselves are a form of Hyperbole and Exaggeration, designed to shock and outrage, presenting Jesus in the worst possible light. These devices collectively underscore the deep spiritual animosity and intellectual dishonesty of Jesus' accusers.
Theological and Thematic Connections
John 8:48 reveals the profound spiritual chasm between Jesus and His opponents, illustrating how those blinded by prejudice and pride will resort to the most egregious forms of slander rather than acknowledge divine truth. The accusations of being a "Samaritan" and "demon-possessed" are not random insults; they are carefully chosen to attack Jesus' identity, lineage, and source of power, directly challenging His claims to be the Son of God. This passage highlights the enduring reality that divine truth often provokes intense hostility from those unwilling to submit to it, leading to character assassination and baseless condemnation. It foreshadows the ultimate rejection Jesus would face, culminating in His crucifixion, born out of similar false accusations and spiritual blindness.
Reflection and Application
The accusations leveled against Jesus in John 8:48 serve as a stark reminder that proclaiming divine truth often invites fierce opposition, slander, and misunderstanding from a world that rejects God's word. Jesus, who embodied truth and grace, was met with baseless insults and spiritual attacks, demonstrating that fidelity to God's kingdom principles may lead to similar experiences for His followers. This passage challenges us to examine our own hearts: are we quick to dismiss or slander those who speak uncomfortable truths, or do we humbly seek to understand and discern? It calls us to cultivate spiritual discernment, recognizing that prejudice and pride can blind us to the presence and work of God. Furthermore, Jesus' response (in subsequent verses) exemplifies divine composure and unwavering focus on His mission, even in the face of extreme provocation. We are called to emulate His example, responding to hostility not with retaliation, but with grace, truth, and steadfastness in our commitment to Christ. This verse ultimately serves as a powerful illustration of the spiritual battle at play and the lengths to which some will go to resist divine truth, even resorting to personal attacks and character assassination.
Questions for Reflection
FAQ
Why was being called a "Samaritan" such a severe insult to Jesus?
Being called a "Samaritan" was a profound insult because Samaritans were a group despised by the Jews of that era. They were considered ethnically mixed, religiously impure, and heretical, having their own temple on Mount Gerizim and rejecting much of the Jewish canon and traditions. For a Jew, to be associated with Samaritans was to be branded an outcast, disloyal to Jewish heritage, and certainly not a legitimate prophet or the Messiah. The accusation aimed to strip Jesus of any credibility and alienate Him from the Jewish people, implying He was an enemy of their faith and traditions, as seen in the broader context of John 8.
What did the accusation "hast a devil" imply about Jesus?
The accusation "hast a devil" (or "is demon-possessed") implied that Jesus was under the influence or control of an evil spirit. This was a common charge leveled against Jesus by His detractors throughout His ministry (e.g., John 7:20, John 10:20). It served as a malicious explanation for His miraculous powers and challenging teachings, suggesting that His authority and abilities derived from demonic forces rather than from God. This accusation was a direct attempt to invalidate His divine claims and portray Him as dangerous, mad, or an agent of Satan.
Christ-Centered Fulfillment
John 8:48, with its venomous accusations against Jesus, profoundly foreshadows and participates in His Christ-centered fulfillment as the suffering Messiah. The very insults hurled at Him—being called a "Samaritan" (an outcast and heretic) and "demon-possessed" (an agent of evil)—prefigure the ultimate rejection and false condemnation He would endure on the cross. Jesus, the sinless Son of God, willingly subjected Himself to such slander, identifying with the marginalized and the falsely accused. His silent endurance and steadfast focus on His Father's will, even in the face of these egregious lies, exemplify the perfect Lamb of God who was "oppressed and afflicted, yet he did not open his mouth" (Isaiah 53:7). This passage reminds us that the world's hatred for God's truth is ultimately directed at Christ Himself, who became "a man of sorrows, and acquainted with grief" (Isaiah 53:3). Through His willingness to be maligned and misunderstood, Jesus perfectly fulfills the prophetic picture of the suffering servant, making Him the ultimate example for His followers who are called to bear similar reproach for His name's sake, knowing that "if they persecuted me, they will persecute you also" (John 15:20). His experience of unjust accusation culminates in His atoning sacrifice, where He, though innocent, was "numbered with the transgressors" (Luke 22:37).