17. Si quis voluerit 17. If any man will do the voluntatem eius facere, will of him: he shall know of cognoscet de doctrina utrum ex the doctrine, whether it be of Deo sit, an ego a meipso God, or whether I speak of loquar. myself. 18. Qui a semetipso loquitur, 18. He that speaketh of gloriam propriam quaerit: qui himself, seeketh his own autem quaerit gloriam eius qui glory: but he that seeketh the misit eum, hic verax est, et glory of him that sent him, he iniustitia in illo non est. is true, and there is no injustice in him. 17, 18. In proof that His doctrine is from God, He appeals to two arguments:—(1) If they will only follow the will of God, and believe, _experience_ will teach them that His doctrine is divine. (2) The fact that He seeks not His own glory, but the glory of the Father, is a proof that His doctrine is the doctrine of the Father, and, therefore a proof that He is veracious, and does not deceive (_injustitia_ in illo non est). This second argument, as Mald. points out, is based upon what does, not upon what should, happen among men. When men preach doctrines of their own invention, they generally seek their own glory. 19. Nonne Moyses dedit vobis 19. Did not Moses give you the legem: et nemo ex vobis facit law, and _yet_ none of you legem? keepeth the law? 20. Quid me quaeritis 20. Why seek you to kill me? interficere? Respondit turba, The multitude answered and et dixit: Daemonium habes: said: Thou hast a devil; who quis te quaerit interficere? seeketh to kill thee? 19, 20. Most probably Christ begins here to defend Himself against the charge of violating the Sabbath, which the Jews had brought against Him on a former occasion (v. 16, 18), and which they still remembered against Him. He uses an “argumentum ad hominem”: You do not keep the law yourselves, why then seek to kill Me, even for what you allege to be a violation of it? Some among the crowd were even then anxious to kill Jesus, as His words prove, and to these He directs His words; but there were many present who had no such intention, and some of these reply, *Thou hast a devil*. They may have meant that He was possessed, or simply that He was raving, out of His senses.