48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and[350] hast a devil? [350] ch. 7:20. 49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I[351] seek not mine own glory: there is one that seeketh and judgeth. [351] ch. 5:41. =48-50. Say we not well thou art a Samaritan and hast an evil spirit?= The Jews take to the common resort of men silenced and convinced against their will; they reply to argument by calling names. _Devil_ is an unfortunate translation, giving the English reader the impression that they use the same word which Christ has used in ver. 44. Their word is _demon_ (δαιμόνιον), and signifies primarily, in classic usage, a tutelary demon or genius; in N. T. usage, an evil spirit. These spirits are represented as fallen angels (2 Pet. 2:4; Jude 6), subject to Satan (Matt. 9:34; 25:41; 2 Cor. 12:7; Rev. 12:9), possessing the power of working miracles (Rev. 16:14), dwelling in the idols of the heathen and uttering the heathen responses and oracles (Acts 16:17; 1 Cor. 10:20; Rev. 9:20), and the authors of evil to mankind (2 Cor. 12:7; 1 Tim. 4:1). See _Rob. Lex._, art. δαιμόνιον. The charge had before been made by the Pharisees that Christ cast out devils by Beelzebub the prince of devils (Matt. 12:24). It is not necessary to trace any connection between the two epithets _a Samaritan_ and _possessing a demon_. Passion is never coherent. The language is wild, bitter, passionate, but illogical and inconsequential.--=I have not a devil * * * * ye do dishonor me.= He passes by the charge of being a Samaritan in silence, for the author of the parable of the Good Samaritan refuses to recognize opprobrium in it; he calmly denies the charge of having a demon, and declares that by the discourses which they attribute to a demon he honors the Father, while they dishonor him. Peter’s declaration (1 Pet. 2:23), “Who, when he was reviled, reviled not again, but committed himself to him that judgeth righteously,” is illustrated by Christ’s response here. Contrast his indignation at the wrong done to others (Matt. 23:14, 15, 23, etc.) with his mildness when wrong is done to himself. And the next verse gives the secret reason of his calmness.--=I am not seeking my own glory.= Therefore he is comparatively indifferent to public abuse and dishonor.--=There is one who seeks and judges.= Because God cares for the honor of his children, they can well be unconcerned respecting it; because God judges them righteously, they can well disregard the unrighteous judgments of men. 51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.