*And he stood not in the truth*; or rather, he _standeth_ not in the truth (the perfect of this verb having a present signification. See Winer, _Gr. Gram. N. T._, p. 342(69)), because there is no truth in his nature. St. Augustine argued from this verse to prove the fall of the rebel angels: “Ergo in veritate fuit, sed non stando cecidit, et de veritate lapsus est.” But the conclusion is not warranted by this verse, for the true meaning of ἕστηκεν, and the reason given by our Lord for the devil’s not standing in the truth—namely, _because truth is not in him_, show that there is no reference to the devil as he was before the fall, but only to his nature and methods since. *Of his own*, _i.e._, in accordance with his nature. *The father thereof*, namely, of _lying_. We thus, with Beelen, refer αὐτοῦ (ejus) to ψεύδους (understood). “Αὐτοῦ, scil. ψεύδους quae vox sumi debet ex antegressa ψεύστης in qua veluti continetur” (_Gr. Gram. N. T._, page 104). 45. Ego autem si veritatem 45. But if I say the truth, dico, non creditis mihi. you believe me not. 45. Instead of “si” (Vulg.) the Greek has ὅτι (quia): because I speak the truth. 46. Quis ex vobis arguet me de 46. Which of you shall peccato? Si veritatem dico convince me of sin? If I say vobis, quare non creditis the truth to you, why do you mihi? not believe me? 46. Christ appeals to His integrity of character and innocence of life; as if He said: it cannot be My life that prevents you from believing: so that if My doctrine is true, you have no excuse. 47. Qui ex Deo est, verba Dei 47. He that is of God, heareth audit. Propterea vos non the words of God. Therefore auditis, quia ex Deo non you hear them not, because you estis. are not of God. 47. “He assigns the cause of their not believing or obeying His words, viz., because they are not of God. They are not children of God, sharers in His spirit; but rather children of the devil, filled with his spirit” (M’Evilly). 48. Responderunt ergo Iudaei, 48. The Jews therefore et dixerunt ei: Nonne bene answered and said to him: Do dicimus nos quia Samaritanus not we say well that thou art es tu, et daemonium habes? a Samaritan, and hast a devil? 49. Respondit Iesus: Ego 49. Jesus answered: I have not daemonium non habeo: sed a devil; but I honour my honorifico Patrem meum, et vos Father, and you have inhonorastis me. dishonoured me. 48, 49. They say to Him that He is a Samaritan, and has a devil. The first charge He passes over as unworthy of notice; to the second He replies that, so far from having a devil, He honours His Father, while they dishonour Himself. On account of His language, strange to them, and His earnest fervour, they say that He is possessed; and He replies that His words and manner are due to the fact that He is seeking the glory of His Father.