(See Matt. xiii. 38 and 1 John iii. 8; Matt. lxi. 19; Luke xvi. 8; xx. 34; Isai. lvii. 4; Numb. xvii. 10.)

Augustine says,-"Whence are those Jews sons of the devil?— By imitation, not by birth." He also refers to Ezek. xvi. 3, as a parallel case.

When our Lord says, "Ye will do the lusts of your father," we must remember that "ye will" is emphatic in the Greek. "Ye have a will, and mind, and purpose, and disposition.”—By “ "doing the lusts," He means "ye follow those evil inclinations and desires " which are peculiarly characteristic of the devil and according to his mind, such as to commit murder, and to love and tell a lie. The desire of the devil can only be for that which is evil.

When our Lord says the devil was a "murderer from the beginning," I do not think He refers exclusively to Cain's murder of Abel, though I think it was in His mind. (See 1 John iii. 12.) I rather think He means that the devil, from the beginning of creation, was set on bringing death into the world, and murdering man both body and soul.

Origen remarks,-"It was not one man only that the devil killed, but the whole human race, inasmuch as in Adam all die. So that he is truly called a murderer."

When our Lord says that the "devil abode not in the truth," I think He teaches that the devil is a fallen spirit, and that he was originally made very good and "perfect," like all other works of God's hands. But he did not continue in that state of truth and righteousness in which he was originally created. He kept not his first estate, but fell away. "Truth" seems to stand for all righteousness, and holiness, and conformity to the mind of God, who is "Truth itself." This verse, and Jude 6, are the two clearest proofs in the Bible that the devil fell, and was not created evil at the beginning.

The word "abode" would be more literally rendered, “stood.” When our Lord says, "Because there is no truth in him," He does not mean that this was the reason why the devil "abode not in the truth.” If this had been His meaning, He would have said, "Truth was not in him." But He says, "is."-His words are meant to describe the present nature of the devil. "He is now a being in whom truth is not."-It seems to me a somewhat similar expression to that of St. Paul, when he says, "I obtained mercy, because I did it ignorantly;" where "because" does not mean the reason why he obtained mercy. (1 Tim. i. 12.) The Greek word for "because" in both cases is the same.

Calvin remarks,- "As we are called the children of God, not only because we resemble Him, but because He governs us by His Spirit,—because Christ lives and is vigorous in us, so as to conform us to His Father's image; so, on the other hand, the devil is said to be the father of those whose understandings he blinds, whose hearts he moves to commit all unrighteousness, and on whom, in short, he acts powerfully, and exercises his tyranny."

When our Lord says that "the devil speaketh of his own," He does not mean that he "speaks about his own,” but that he speaks "out of his own things." It is like, "Out of the abundance of the heart the mouth speaketh." (Matt. xii. 34.) He speaks out of those things of which he is full.

When our Lord says that the devil "is a liar," I think He refers to the great original lie by which he deceived Eve at the beginning, "Ye shall not surely die." (Gen. iii. 4.)

When our Lord says here of the devil, that "he is a liar and the father of it," I think the most likely and natural meaning is, that "he is the father of every lie." A lie is specially the result and work of the devil. The expression "of it," is undeniably

difficult, and is variously interpreted.

(a.) Some think that it means "he is the father of him,”—viz., of the liar, of every one that tells a lie. This is the view of Brentius, Bengel, Stier, Hengstenberg, and Alford.

(b.) Some think that it means "he is a liar, and his father." This was an error of the Manicheans, and justly reproved by Augustine. Yet Grotius seems to hold this view, and maintains that he who deceived Adam and Eve was not the prince of the devils, but one of his messengers! (See 2 Cor. xii. 7). This seems an untenable idea.

Neither of these views is at all natural and satisfactory,--and the one I have given "father of a lie "- -seems to me much more probable. It is the view of Augustine, Theophylact, Rupertus, Calvin, Bucer, Beza, Bullinger, Rollock, Burgon, Wordsworth, and the great majority of all commentators.

Let us note, in this verse, how strongly and directly our Lord rebukes His enemies. There are times when strong condemnation becomes a positive duty, and we must not refrain from it through fear of being charged with severity, personality, and harshness.

Let us note how clearly this verse establishes the personality of the devil. The expression before us can never be explained by those who think he is only a vague evil influence.

Let us note how the fall of angels is recognized and taught by our Lord, as one of the great truths that we must believe.

Let us note how murder and lying are specially mentioned as characteristics of the devil. They are sins most opposite to the mind of God, however lightly regarded-and lying especially-by man. An indifference to the sin of lying, whether among old or young, rich or poor, is one of the most unmistakeable symptoms of an ungodly condition.

Luther says, "The world is a den of murderers, subject to the devil. If we desire to live on earth, we must be content to be guests in it, and to lie in an inn where the host is a rascal, whose house has over the door this sign or shield,—' For murder and lies.' For this sign and escutcheon Christ Himself hung over the door of his house, when He said, He is a murderer and a liar." 45.-[And because I tell, etc.] Our Lord in this verse puts in strong contrast His own teaching and the lying suggestions of the devil, and the readiness of the wicked Jews to disbelieve Him and believe the devil." The reason why you do not believe Me is, your thorough dislike to the truth of God. You are genuine children of your father the devil. If I told you things that are false, ye would believe Me. But because I tell you things that are true, you believe Me not."

We see here how little cause faithful ministers of Christ have to feel surprise at the unbelief of many of their hearers. If they preach the truth, they must make up their minds not to be believed by many. It is only what happened to their Master. "If they have kept My saying, they will keep your's also." (John xv. 20.) 46.-[Which of you convinceth me? etc.] Our Lord in this verse asks two questions, to which it was impossible for them to give an answer :-"Which of you can reprove or convince Me as an offender concerning sin of any kind? You know that you cannot lay any offence to My charge. Yet if I am free from any charge, and at the same time speak to you nothing but what is right and true, what is the reason that ye do not believe Me?"

Let us note here the perfect spotlessness and innocence of our Lord's character. None but He could ever say, "I have no sin. I challenge any one to find out any imperfection or fault in Me." Such a complete and perfect Sacrifice and Mediator is just what sinful man needs.

47.-[He that is of God, etc.] Our Lord in this verse supplies an answer to His own questions, and conclusively proves the wickedness and ungodliness of His hearers.-"He that is a true child of God hears with pleasure, believes, and obeys God's words, such as I bring to you from My Father. You, by not hearing,

believing, and obeying them, prove plainly that you are not God's children. If you were, you would hear gladly, believe, and obey. Your not hearing proves conclusively that you are what I said, children, not of God, but of the devil."

Let us note here, that the disposition to hear and listen to truth is always a good sign, though not an infallible one, about a person's soul. It is said, in another place, "My sheep hear My voice." (John x. 26, 27.) When we see people obstinately refusing to listen to counsel, and to attend to the Gospel, we are justified in regarding them as not God's children, not born again, without grace, and needing yet to be converted.

Let us note here, as elsewhere, how carefully our Lord speaks of His teaching as "God's words." It consisted of words and truths which God the Father had commissioned Him to preach and proclaim to man. It was not "His own words" only, but His Father's as well as His own.

Rollock observes, that there is no surer mark of an unsanctified nature than dislike to God's Word.

Musculus, Bucer, and others maintain here that the phrase, "He that is of God heareth God's Words," must be confined to God's election; and means, "He that was chosen of God from all eternity." I cannot, however, see reason for confining the sense so closely. I prefer to consider "of God" as including, not only election, but calling, regeneration, adoption, conversion, and sanctification. This is Rollock's view.

JOHN VIII. 48-59.

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

49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.

50 And I seek not mine own glory: there is one that seeketh and judgeth. 51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

53 Art thou greater than our Father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

54 Jesus answered, If I honour my

self, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

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

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

57 Then said the Jews 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, I am.

59 Then took they up stones to cast at him but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

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 favourite 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." (Psalm cxx. 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,