I speak that which I have seen with my Father: and you do the things that you have seen with your father.

“After the Lord showed that the Jews had some spiritual origin, here he excludes from them the origins which they presumptuously attributed to themselves, and first he excludes the origin which they said they derived from Abraham; second, the origin which they thought they had from God, at the place, "They said therefore to him: We are not born of fornication." Concerning the first he does two things. First he sets down the opinion of the Jews about their origin; second he excludes it, at the place, "If you are the sons of Abraham, do the works of Abraham." Now it should be known concerning the first, that because the Lord had said to them, "what you have seen with your father, you do," therefore, glorying in their carnal generation, they transfer themselves to Abraham. Hence they say, "Abraham is our father," as if to say: if we have a spiritual origin, we are good, because Abraham our father is good; Psalm 104:6: "the seed of Abraham, his servants." And, as Augustine says, they were striving to provoke him to say something evil about Abraham, so that it might be an occasion for them to do what they were planning, namely, to kill Christ. But the Lord, consequently, when he says, "If you are the sons of Abraham, do the works of Abraham," excludes this opinion of theirs as falsely put forward, and he sets forth first the sign owed to sonship of Abraham; second he shows that this sign is not in the Jews, at the place, "but now you seek to kill me"; third he concludes his proposition, at the place, "you do the works of your father." Now the sign of someone's sonship is that he be made like him whose son he is: for just as carnal children, for the most part, are made like their carnal parents, so also spiritual children (if they are truly children) ought to imitate their spiritual parents; Ephesians 5:1: "Be imitators of God, as most dear children." And as to this he says, "If you are the sons of Abraham, do the works of Abraham"; as if to say: this would be the sign that you were sons of Abraham, if you imitated him; Isaiah 51:2: "Look unto Abraham your father, and to Sara that bore you." But here a doubt arises, because he seems indeed to deny that they are sons of Abraham, speaking doubtfully, "if you are the sons of Abraham," whereas he had affirmed above, saying: "I know that you are the sons of Abraham." To this a twofold answer is given. In one way, according to Augustine, that above he affirmed them to be sons of Abraham according to the flesh; but here he denies that they are his sons according to the imitation of works, and especially of faith. Their flesh, then, was from him, but their life was not; Galatians 3: "they who are of faith, these are reckoned in the seed." In another way, according to Origen, that both refer to spiritual origin. But where we have: "I know that you are the sons of Abraham," in the Greek it is had: "I know that you are the seed of Abraham"; but here he says, "If you are the sons of Abraham, do the works of Abraham"; because the Jews indeed, spiritually speaking, were the seed of Abraham, but not his sons. There is a difference between seed and son: for seed is something unformed, and yet it has in itself the natures of that of which it is the seed; but a son, once the seed has been transformed by the informative power, from the agent into the matter supplied to it by the woman, with nourishment superadded, has the likeness of the one who generated him. In the same way the Jews indeed were the seed of Abraham inasmuch as in them some trace of those things which God had infused into Abraham appeared; but because they had not arrived at the perfection of Abraham, therefore they were not his sons; and on account of this he says to them, "If you are the sons of Abraham, do the works of Abraham"; that is, strive toward the perfect imitation of his works. Now from the fact that he says, "do the works of Abraham," it seems that whatever he did, we too ought to do. Therefore we ought to take several wives, and go in to a handmaid, as Abraham did. I respond. It must be said that the chief work of Abraham is faith, by which he was justified before God; Genesis 15:6: "Abraham believed God, and it was reputed to him unto justice." And therefore "do the works of Abraham" must be understood as: believe after the likeness of Abraham. But against this is the fact that faith does not seem able to be called a work, since it is distinguished as against works; James 2:26: "faith without works is dead." I respond. It must be said that faith can be called a work, according to that above, 6:29: "this is the work of God, that you believe in him whom he has sent." But an interior work is not manifest to men, but to God alone, according to that in 1 Kings 16:7: "men see the things that appear, but God looks upon the heart." Hence it is that we are more commonly accustomed to call "works" those things which are exterior. Faith, therefore, is distinguished not from all works, but only from exterior ones. But must we do all the works of Abraham? To this it must be said that a work can be considered in two ways: either according to the species of the work itself, and in this way not all his works are to be imitated; or according to their root, and in this way the works of Abraham are to be imitated, because whatever he did, he did out of charity. Hence Augustine says that the celibacy of John is not preferred to the marriage of Abraham, since the root of both was the same. Or it must be said that all the works of Abraham are to be imitated as to their signification, because "all these things happened to them in figure," as is said in 1 Corinthians 10:11. Consequently, when he says, "but now you seek to kill me," he shows that the aforesaid sign of sonship is not in them, and first the works of the Jews are set down; second he shows these to be unlike the works of Abraham, at the place, "this Abraham did not do." Now the wicked and perverse works of the Jews are shown, because they were murderers; hence he says, "but now you seek to kill me"; Isaiah 1:21: "How is the faithful city, that was full of judgment, become a harlot? Justice dwelt in it, but now murderers." But this murder was an inestimable sin against the person of the Son of God. Hence, because, as is said in 1 Corinthians 2:8, "if they had known it, they would never have crucified the Lord of glory," therefore the Lord does not say that they seek to kill the Son of God, but a man: because although the Son of God is said to have suffered and died on account of the unity of the suppositum, this is not insofar as he is the Son of God, but on account of human weakness, because, as is said in 2 Corinthians, last chapter, 4: "if he was crucified through our weakness, yet he lives by the power of God." And in order the more to aggravate their murder, he shows that they had no cause of death against him; hence he adds, "who have spoken to you the truth, which I have heard from God." This truth is that he said he was equal to God; above, 5:18: "the Jews sought to kill him, because he not only broke the sabbath, but also said that God was his father, making himself equal to God." He heard this truth from God inasmuch as from eternity, through eternal generation, he received from the Father the same nature which he himself has; above, 5:26: "as the Father has life in himself, so he has given to the Son also to have life in himself." Now he excludes two causes on account of which prophets were commanded to be killed in the law. First indeed on account of falsehood, Deuteronomy 13:5, where it is commanded that if any prophet should arise speaking falsehood, or a deviser of dreams, he should be killed: and this the Lord excludes from himself, saying, "who have spoken to you the truth"; Proverbs 8:7: "my throat shall meditate truth." Second, if any prophet should have spoken in the name of false gods, or in the name of God something which he himself had not commanded, he was to be killed, as is had in Deuteronomy 13:5. And this the Lord excludes from himself, when he says, "which I have heard from God." Consequently, when he says, "this Abraham did not do," he shows that their works are unlike the works of Abraham, as if to say: in this you prove yourselves not to be sons of Abraham, because you do works contrary to his works: for of him it is read, Ecclesiasticus 44:20, that "he kept the law of the most High, and was in testimony with him." But some object superfluously, that Christ did not yet exist before Abraham, and therefore Abraham did not do this: for he could not have killed one who did not exist. But it must be said that Abraham is not commended from the fact that he did not do this to Christ, but from the fact that he did not do it to a like person, that is, to those who at that time spoke the truth. Or it must be said that if Christ had not yet come in the flesh in the time of Abraham, he had nonetheless come into his mind, according to that in Wisdom 7:27: "through nations she conveys herself into holy souls"; and this one Abraham did not kill by sinning mortally: of which it is said in Hebrews 6:6: "crucifying again the Son of God, and making him a mockery." Consequently, when he says, "you do the works of your father," he concludes his proposition; as if to say: since you do not do the works of Abraham, therefore you have some other father, whose works you do. Something similar is had in Matthew 23:32: "fill up then the measure of your fathers." Consequently, when he says, "They said therefore to him: We are not born of fornication," he shows that they do not have their origin from God: for because they already knew from the Lord's words that he was not speaking of carnal generation, therefore they transfer themselves to spiritual generation, saying, "we are not born of fornication," and so on. Here first they set forth their opinion; second the Lord excludes it, at the place, "Jesus therefore said to them," and so on. Now in their opinion the Jews deny one thing and assert another. They deny that they were born of fornication: which indeed, according to Origen, they put forward to Christ as it were by way of reproach, covertly signifying that he had been produced from adultery; as if they said, "we are not born of fornication, as you are." But it can better be said that the spouse of the soul, spiritually, is God, Hosea 2:19: "I will espouse you to me." Now just as a bride commits fornication when, besides her carnal spouse, she admits another man; so, in the Scriptures, Judea was said to commit fornication when, deserting the true God, she clung to idols; Hosea 1:2: "the land committing fornication shall go a-whoring from the Lord." The Jews say therefore, "we are not born of fornication"; as if they said: if at some time our mother the synagogue, departing from God, committed fornication with idols, we nonetheless did not depart, nor did we commit fornication with idols; Psalm 43:18: "neither have we forgotten you, and we have not done wickedly in your covenant, and our heart has not turned back"; Isaiah 57:3: "come up hither, you sons of the fornicatress, the seed of the adulterer and of the harlot." They affirm, however, that they are sons of God: which seemed to follow from the fact that they did not believe themselves born of fornication; hence they say, "we have one Father, God"; Malachi 2:10: "is there not one Father of us all?" Jeremiah 3: "you shall call me Father." Consequently, when he says, "Jesus therefore said to them," etc., their opinion is refuted by the Lord, and first he sets forth the sign of divine sonship; second he assigns the reason for the sign, at the place, "for I proceeded and came from God," etc.; third he shows that they fall short of the aforesaid sign, at the place, "why do you not know my speech?" Now it should be known concerning the first, that above he said the sign of carnal sonship to be exterior works, which men perform outwardly; but here he sets down interior affection as the sign of divine sonship. For we are made sons of God through the communication of the Holy Spirit; Romans 8:15: "you have not received the spirit of bondage again in fear, but the spirit of adoption." Now the Holy Spirit is the cause of the love of God, because "the charity of God is poured forth in our hearts by the Holy Spirit, who is given to us": Romans 5:5. The special sign, therefore, of divine sonship is love; Ephesians 5:1: "be imitators of God as most dear children, and walk in love." And therefore he says, "If God were your father, you would indeed love me"; Psalm 24:21: "the innocent and the upright," who are the sons of God, "have stuck close to me." Now he assigns the reason for the sign, saying, "for I proceeded and came forth from God," and first he sets down the truth; second he excludes error, at the place, "for neither did I come of myself." Now the truth which he sets forth is that he proceeded and came from God. But it should be known that every friendship is founded in a conjunction; hence brothers also love one another inasmuch as they take their origin from the same parents. The Lord therefore says: you say that you are sons of God; but if this were so, you would love me, because I proceeded and came from God. Whoever, therefore, does not love me, is not a son of God. "I proceeded," I say, "from God," as the Only-begotten from eternity, from the substance of the Father; Psalm 109:3: "before the day-star I begot you"; above, 1: "in the beginning was the Word." But "I came," as the Word made flesh and sent by God through the incarnation; below, 16:28: "I came out from the Father," as the Word from eternity, "and am come into the world," as flesh, made in time. He excludes the error, however, when he says, "for neither did I come of myself": and first he excludes the error of Sabellius, who said that Christ did not have his origin from another, but imagined the Father and the Son to be the same in person. And as to this he says, "for neither did I come of myself"; that is, according to Hilary, I came not existing of myself, but as it were sent by another, namely by the Father; hence he adds, "but he sent me"; Galatians 4:4: "God sent his Son, born of a woman, made under the law." Second, the error of the Jews, who said that Christ was not sent by God, but was a false prophet: of whom it is said: "I did not send them, but they ran of themselves." And as to this he says, according to Origen, "for neither did I come of myself, but he sent me." This one Moses was asking for: "I beseech you, Lord, send whom you will send." Now he shows that they fall short of this sign, when he says, "why do you not know my speech?" For, as was said above, love of Christ is the sign of divine sonship; but these men did not love Christ: hence it is manifest that they fall short of this sign. Now that they do not love, they show through its effect: for an effect of someone's love is that the one who loves gladly hears the words of the one loved. Hence Song of Songs 2:14: "let your voice sound in my ears, for your voice is sweet." And Song of Songs, last chapter, 13: "make me hear your voice: the friends hearken to you." Because, therefore, these men did not love Christ, it seemed hard to them even to hear his voice; above, 6:61: "this saying is hard: who can hear it?" Wisdom 2:15: "he is grievous to us, even to behold." Now it happens that someone does not gladly hear the words of another, because he cannot examine them and consequently cannot know them, and therefore they contradict them; Job 6:29: "answer, I beseech you, without contention... and you shall not find iniquity in my tongue." And therefore he says, "why do you not know my speech?" — saying and asking, "what is this that he said: where I go you cannot come?" And this, I say, you do not know for this reason, because you cannot hear my word; that is, you have so hard a heart toward me, that you do not even wish to hear my word.”

“Here Christ and the Jews are still at issue; he sets himself to convince and convert them, while they still set themselves to contradict and oppose him. I. He here traces the difference between his sentiments and theirs to a different rise and origin (Joh 8:38): I speak that which I have seen with my Father, and you do what you have seen with your father. Here are two fathers spoken of, according to the two families into which the sons of men are divided - God and the devil, and without controversy these are contrary the one to the other. 1. Christ's doctrine was from heaven; it was copied out of the counsels of infinite wisdom, and the kind intentions of eternal love. (1.) I speak that which I have seen. The discoveries Christ has made to us of God and another world are not grounded upon guess and hearsay, but upon ocular inspection; so that he was thoroughly apprized of the nature, and assured of the truth, of all he said. He that is given to be a witness to the people is an eye-witness, and therefore unexceptionable. (2.) It is what I have seen with my Father. The doctrine of Christ is not a plausible hypothesis, supported by probable arguments, but it is an exact counterpart of the incontestable truths lodged in the eternal mind. It was not only what he had heard from his Father, but what he had seen with him when the counsel of peace was between them both. Moses spoke what he heard from God, but he might not see the face of God; Paul had been in the third heaven, but what he had seen there he could not, he must not, utter; for it was Christ's prerogative to have seen what he spoke, and to speak what he had seen. 2. Their doings were from hell: "You do that which you have seen with your father. You do, by your own works, father yourselves, for it is evident whom you resemble, and therefore easy to find out your origin." As a child that is trained up with his father learns his father's words and fashions, and grows like him by an affected imitation as well as by a natural image, so these Jews, by their malicious opposition to Christ and the gospel, made themselves as like the devil as if they had industriously set him before them for their pattern. II. He takes off and answers their vain-glorious boasts of relation to Abraham and to God as their fathers, and shows the vanity and falsehood of their pretensions. 1. They pleaded relation to Abraham, and he replies to this plea. They said, Abraham is our father, Joh 8:39. In this they intended, (1.) To do honour to themselves, and to make themselves look great. They had forgotten the mortification given them by that acknowledgement prescribed them (Deu 26:5), A Syrian ready to perish was my father; and the charge exhibited against their degenerate ancestors (whose steps they trod in, and not those of the first founder of the family), Thy father was an Amorite, and thy mother a Hittite, Eze 16:3. As it is common for those families that are sinking and going to decay to boast most of their pedigree, so it is common for those churches that are corrupt and depraved to value themselves upon their antiquity and the eminence of their first planters. Fuimus Troes, fuit Ilium - We have been Trojans, and there once was Troy. (2.) They designed to cast an odium upon Christ as if he reflected upon the patriarch Abraham, in speaking of their father as one they had learned evil from. See how they sought an occasion to quarrel with him. Now Christ overthrows this plea, and exposes the vanity of it by a plain and cogent argument: "Abraham's children will do the works of Abraham, but you do not do Abraham's works, therefore you are not Abraham's children." [1.] The proposition is plain: "If you were Abraham's children, such children of Abraham as could claim an interest in the covenant made with him and his seed, which would indeed put an honour upon you, then you would do the works of Abraham, for to those only of Abraham's house who kept the way of the Lord, as Abraham did, would God perform what he had spoken," Gen 18:19. Those only are reckoned the seed of Abraham, to whom the promise belongs, who tread in the steps of his faith and obedience, Rom 4:12. Though the Jews had their genealogies, and kept them exact, yet they could not by them make out their relation to Abraham, so as to take the benefit of the old entail (performam doni - according to the form of the gift), unless they walked in the same spirit; good women's relation to Sarah is proved only by this - whose daughters you are as long as you do well, and no longer, Pe1 3:6. Note, Those who would approve themselves Abraham's seed must not only be of Abraham's faith, but do Abraham's works (Jam 2:21, Jam 2:22), - must come at God's call, as he did, - must resign their dearest comforts to him, - must be strangers and sojourners in this world, - must keep up the worship of God in their families, and always walk before God in their uprightness; for these were the works of Abraham. [2.] The assumption is evident likewise: But you do not do the works of Abraham, for you seek to kill me, a man that has told you the truth, which I have heard of God; this did not Abraham, Joh 8:40. First, He shows them what their work was, their present work, which they were now about; they sought to kill him; and three things are intimated as an aggravation of their intention: - 1. They were so unnatural as to seek the life of a man, a man like themselves, bone of their bone, and flesh of their flesh, who had done them no harm, nor given them any provocation. You imagine mischief against a man, Psa 62:3. 2. They were so ungrateful as to seek the life of one who had told them the truth, had not only done them no injury, but had done them the greatest kindness that could be; had not only not imposed upon them with a lie, but had instructed them in the most necessary and important truths; was he therefore become their enemy? 3. They were so ungodly as to seek the life of one who told them the truth which he had heard from God, who was a messenger sent from God to them, so that their attempt against him was quasi deicidium - an act of malice against God. This was their work, and they persisted in it. Secondly, He shows them that this did not become the children of Abraham; for this did not Abraham. 1. "He did nothing like this." He was famous for his humanity, witness his rescue of the captives; and for his piety, witness his obedience to the heavenly vision in many instances, and some tender ones. Abraham believed God; they were obstinate in unbelief: Abraham followed God; they fought against him; so that he would be ignorant of them, and would not acknowledge them, they were so unlike him, Isa 63:16. See Jer 22:15-17. 2. "He would not have done thus if he had lived now, or I had lived then." Hoc Abraham non fecisset - He would not have done this; so some read it. We should thus reason ourselves out of any way of wickedness; would Abraham, and Isaac, and Jacob have done so? We cannot expect to be ever with them, if we be never like them. [3.] The conclusion follows of course (Joh 8:41): "Whatever your boasts and pretensions be, you are not Abraham's children, but father yourselves upon another family (Joh 8:41); there is a father whose deeds you do, whose spirit you are of, and whom you resemble." He does not yet say plainly that he means the devil, till they by their continued cavils forced him so to explain himself, which teaches us to treat even bad men with civility and respect, and not to be forward to say that of them, or to them, which, though true, sounds harsh. He tried whether they would suffer their own consciences to infer from what he said that they were the devil's children; and it is better to hear it from them now that we are called to repent, that is, to change our father and change our family, by changing our spirit and way, than to hear it from Christ in the great day. 2. So far were they from owning their unworthiness of relation to Abraham that they pleaded relation to God himself as their Father: "We are not born of fornication, we are not bastards, but legitimate sons; we have one Father, even God." (1.) Some understand this literally. They were not the sons of the bondwoman, as the Ishmaelites were; nor begotten in incest, as the Moabites and Ammonites were (Deu 23:3); nor were they a spurious brood in Abraham's family, but Hebrews of the Hebrews; and, being born in lawful wedlock, they might call God Father, who instituted that honourable estate in innocency; for a legitimate seed, not tainted with divorces nor the plurality of wives, is called a seed of God, Mal 2:15. (2.) Others take it figuratively. They begin to be aware now that Christ spoke of a spiritual not a carnal father, of the father of their religion; and so, [1.] They deny themselves to be a generation of idolaters: "We are not born of fornication, are not the children of idolatrous parents, nor have been bred up in idolatrous worships." Idolatry is often spoken of as spiritual whoredom, and idolaters as children of whoredoms, Hos 2:4; Isa 57:3. Now, if they meant that they were not the posterity of idolaters, the allegation was false, for no nation was more addicted to idolatry than the Jews before the captivity; if they meant no more than that they themselves were not idolaters, what then? A man may be free from idolatry, and yet perish in another iniquity, and be shut out of Abraham's covenant. If thou commit no idolatry (apply it to this spiritual fornication), yet if thou kill thou art become a transgressor of the covenant. A rebellious prodigal son will be disinherited, though he be not born of fornication. [2.] They boast themselves to be true worshippers of the true God. We have not many fathers, as the heathens had, gods many and lords many, and yet were without God, as filius populi - a son of the people, has many fathers and yet none certain; no, the Lord our God is one Lord and one Father, and therefore it is well with us. Note, Those flatter themselves, and put a damning cheat upon their own souls, who imagine that their professing the true religion and worshipping the true God will save them, though they worship not God in spirit and in truth, nor are true to their profession. Now our Saviour gives a full answer to this fallacious plea (Joh 8:42, Joh 8:43), and proves, by two arguments, that they had no right to call God Father. First, They did not love Christ: If God were your Father, you would love me. He had disproved their relation to Abraham by their going about to kill him (Joh 8:40), but here he disproves their relation to God by their not loving and owning him. A man may pass for a child of Abraham if he do not appear an enemy to Christ by gross sin; but he cannot approve himself a child of God unless he be a faithful friend and follower of Christ. Note, All that have God for their Father have a true love to Jesus Christ, and esteem of his person, a grateful sense of his love, a sincere affection to his cause and kingdom, a complacency in the salvation wrought out by him and in the method and terms of it, and a care to keep his commandments, which is the surest evidence of our love to him. We are here in a state of probation, upon our trial how we will conduct ourselves towards our Maker, and accordingly it will be with us in the state of retribution. God has taken various methods to prove us, and this was one: he sent his Son into the world, with sufficient proofs of his sonship and mission, concluding that all that called him Father would kiss his Son, and bid him welcome who was the first-born among many brethren; see Jo1 5:1. By this our adoption will be proved or disproved - Did we love Christ, or no? If any man do not, he is so far from being a child of God that he is anathema, accursed, Co1 16:22. Now our Saviour proves that if they were God's children they would love him; for, saith he, I proceeded forth and came from God. They will love him; for, 1. He was the Son of God: I proceeded forth from God. Exēlthon this means his divine exeleusis, or origin from the Father, by the communication of the divine essence, and also the union of the divine logos to his human nature; so Dr. Whitby. Now this could not but recommend him to the affections of all that were born of God. Christ is called the beloved, because, being the beloved of the Father, he is certainly the beloved of all the saints, Eph 1:6. 2. He was sent of God, came from him as an ambassador to the world of mankind. He did not come of himself, as the false prophets, who had not either their mission or their message from God, Jer 23:21. Observe the emphasis he lays upon this: I came from God; neither came I of myself, but he sent me. He had both his credentials and his instructions from God; he came to gather together in one the children of God (Joh 11:51), to bring many sons to glory, Heb 2:10. And would not all God's children embrace with both arms a messenger sent from their Father on such errands? But these Jews made it appear that they were nothing akin to God, by their want of affection to Jesus Christ. Secondly, They did not understand him. It was a sign they did not belong to God's family that they did not understand the language and dialect of the family: You do not understand my speech (Joh 8:43), tēn lalian tēn emēn. Christ's speech was divine and heavenly, but intelligible enough to those that were acquainted with the voice of Christ in the Old Testament. Those that had made the word of the Creator familiar to them needed no other key to the dialect of the Redeemer; and yet these Jews make strange of the doctrine of Christ, and find knots in it, and I know not what stumbling stones. Could a Galilean be known by his speech? An Ephraimite by his sibboleth? And would any have the confidence to call God Father to whom the Son of God was a barbarian, even when he spoke the will of God in the words of the Spirit of God? Note, Those who are not acquainted with the divine speech have reason to fear that they are strangers to the divine nature. Christ spoke the words of God (Joh 3:34) in the dialect of the kingdom of God; and yet they, who pretended to belong to the kingdom, understood not the idioms and properties of it, but like strangers, and rude ones too, ridiculed it. And the reason why they did not understand Christ's speech made the matter much worse: Even because you cannot hear my word, that is, "You cannot persuade yourselves to hear it attentively, impartially, and without prejudice, as it should be heard." The meaning of this cannot is an obstinate will not; as the Jews could not hear Stephen (Act 7:57) nor Paul, Act 23:22. Note, The rooted antipathy of men's corrupt hearts to the doctrine of Christ is the true reason of their ignorance of it, and of their errors and mistakes about it. They do not like it nor love it, and therefore they will not understand it; like Peter, who pretended he knew not what the damsel said (Mat 26:70), when in truth he knew not what to say to it. You cannot hear my words, for you have stopped your ears (Psa 58:4, Psa 58:5), and God, in a way of righteous judgment, has made your ears heavy, Isa 6:10. III. Having thus disproved their relation both to Abraham and to God, he comes next to tell them plainly whose children they were: You are of your father the devil, Joh 8:44. If they were not God's children, they were the devil's, for God and Satan divide the world of mankind; the devil is therefore said to work in the children of disobedience, Eph 2:2. All wicked people are the devil's children, children of Belial (Co2 6:15), the serpent's seed (Gen 3:15), children of the wicked one, Mat 13:38. They partake of his nature, bear his image, obey his commands, and follow his example. Idolaters said to a stock, Thou art our father, Jer 2:27. This is a high charge, and sounds very harsh and horrid, that any of the children of men, especially the church's children, should be called children of the devil, and therefore our Saviour fully proves it. 1. By a general argument: The lusts of your father you will do, thelete poiein. (1.) "You do the devil's lusts, the lusts which he would have you to fulfil; you gratify and please him, and comply with his temptation, and are led captive by him at his will: nay, you do those lusts which the devil himself fulfils." Fleshly lusts and worldly lusts the devil tempts men to; but, being a spirit, he cannot fulfil them himself. The peculiar lusts of the devil are spiritual wickedness; the lusts of the intellectual powers, and their corrupt reasonings; pride and envy, and wrath and malice; enmity to that which is good, and enticing others to that which is evil; these are lusts which the devil fulfils, and those who are under the dominion of these lusts resemble the devil, as the child does the parent. The more there is of contemplation, and contrivance, and secret complacency, in sin, the more it resembles the lusts of the devil. (2.) You will do the devil's lusts. The more there is of the will in these lusts, the more there is of the devil in them. When sin is committed of choice and not by surprise, with pleasure and not with reluctancy, when it is persisted in with a daring presumption and a desperate resolution, like theirs that said, We have loved strangers and after them we will go, then the sinner will do the devil's lusts. "The lusts of your father you delight to do;" so Dr. Hammond; they are rolled under the tongue as a sweet morsel. 2. By two particular instances, wherein they manifestly resembled the devil - murder and lying. The devil is an enemy to life, because God is the God of life and life is the happiness of man; and an enemy to truth, because God is the God of truth and truth is the bond of human society. (1.) He was a murderer from the beginning, not from his own beginning, for he was created an angel of light, and had a first estate which was pure and good, but from the beginning of his apostasy, which was soon after the creation of man. He was anthrōpoktonos - homicida, a man-slayer. [1.] He was a hater of man, and so in affection an disposition a murderer of him. He has his name, Satan, from sitnah - hatred. He maligned God's image upon man, envied his happiness, and earnestly desired his ruin, was an avowed enemy to the whole race. [2.] He was man's tempter to that sin which brought death into the world, and so he was effectually the murderer of all mankind, which in Adam had but one neck. He was a murderer of souls, deceived them into sin, and by it slew them (Rom 7:11), poisoned man with the forbidden fruit, and, to aggravate the matter, made him his own murderer. Thus he was not only at the beginning, but from the beginning, which intimates that thus he has been ever since; as he began, so he continues, the murderer of men by his temptations. The great tempter is the great destroyer. The Jews called the devil the angel of death. [3.] He was the first wheel in the first murder that ever was committed by Cain, who was of that wicked one, and slew his brother, Jo1 3:12. If the devil had not been very strong in Cain, he could not have done such an unnatural thing as to kill his own brother. Cain killing his brother by the instigation of the devil, the devil is called the murderer, which does not speak Cain's personal guilt the less, but the devil's the more, whose torments, we have reason to think, will be the greater, when the time comes, for all that wickedness into which he has drawn men. See what reason we have to stand upon our guard against the wiles of the devil, and never to hearken to him (for he is a murderer, and certainly aims to do us mischief, even when he speaks fair), and to wonder that he who is the murderer of the children of men should yet be, by their own consent, so much their master. Now herein these Jews were followers of him, and were murderers, like him; murderers of souls, which they led blindfold into the ditch, and made the children of hell; sworn enemies of Christ, and now ready to be his betrayers and murderers, for the same reason that Cain killed Abel. These Jews were that seed of the serpent that were to bruise the heel of the seed of the woman; Now you seek to kill me. (2.) He was a liar. A lie is opposed to truth (Jo1 2:21), and accordingly the devil is here described to be, [1.] An enemy to truth, and therefore to Christ. First, He is a deserter, from the truth; he abode not in the truth, did not continue in the purity and rectitude of his nature wherein he was created, but left his first state; when he degenerated from goodness, he departed from truth, for his apostasy was founded in a lie. The angels were the hosts of the Lord; those that fell were not true to their commander and sovereign, they were not to be trusted, being charged with folly and defection, Job 4:18. By the truth here we may understand the revealed will of God concerning the salvation of man by Jesus Christ, the truth which Christ was now preaching, and which the Jews opposed; herein they did like their father the devil, who, seeing the honour put upon the human nature in the first Adam, and foreseeing the much greater honour intended in the second Adam, would not be reconciled to that counsel of God, nor stand in the truth concerning it, but, from a spirit of pride and envy, set himself to resist it, and to thwart the designs of it; and so did these Jews here, as his children and agents. Secondly, He is destitute of the truth: There is no truth in him. His interest in the world is supported by lies and falsehoods, and there is no truth, nothing you can confide in, in him, nor in any thing he says or does. The notions he propagates concerning good and evil are false and erroneous, his proofs are lying wonders, his temptations are all cheats; he has great knowledge of the truth, but having no affection to it, but on the contrary being a sworn enemy to it, he is said to have no truth in him. [2.] He is a friend and patron of lying: When he speaketh a lie he speaketh of his own. Three things are here said of the devil with reference to the sin of lying: - First, That he is a liar; his oracles were lying oracles, his prophets lying prophets, and the images in which he was worshipped teachers of lies. He tempted our first parents with a downright lie. All his temptations are carried on by lies, calling evil good and good evil, and promising impunity in sin; he knows them to be lies, and suggests them with an intention to deceive, and so to destroy. When he now contradicted the gospel, in the scribes and Pharisees, it was by lies; and when afterwards he corrupted it, in the man of sin, it was by strong delusions, and a great complicated lie. Secondly, That when he speaks a lie he speaks of his own, ek tōn idiōn. It is the proper idiom of his language; of his own, not of God; his Creator never put it into him. When men speak a lie they borrow it from the devil, Satan fills their hearts to lie (Act 5:3); but when the devil speaks a lie the model of it is of his own framing, the motives to it are from himself, which bespeaks the desperate depth of wickedness into which those apostate spirits are sunk; as in their first defection they had no tempter, so their sinfulness is still their own. Thirdly, That he is the father of it, autou. 1. He is the father of every lie; not only of the lies which he himself suggests, but of those which others speak; he is the author and founder of all lies. When men speak lies, they speak from him, and as his mouth; they come originally from him, and bear his image. 2. He is the father of every liar; so it may be understood. God made men with a disposition to truth. It is congruous to reason and natural light, to the order of our faculties and the laws of society, that we should speak truth; but the devil, the author of sin, the spirit that works in the children of disobedience, has so corrupted the nature of man that the wicked are said to be estranged from the womb, speaking lies (Psa 58:3); he has taught them with their tongues to use deceit, Rom 3:13. He is the father of liars, who begat them, who trained them up in the way of lying, whom they resemble and obey, and with whom all liars shall have their portion for ever. IV. Christ, having thus proved all murderers and all liars to be the devil's children, leaves it to the consciences of his hearers to say, Thou art the man. But he comes in the following verses to assist them in the application of it to themselves; he does not call them liars, but shows them that they were no friends to truth, and therein resembled him who abode not in the truth, because there is no truth in him. Two things he charges upon them: - 1. That they would not believe the word of truth (Joh 8:45), hoti tēn alētheian legō, ou pisteuete moi. (1.) Two ways it may be taken; - [1.] "Though I tell you the truth, yet you will not believe me (hoti), that I do so." Though he gave abundant proof of his commission from God, and his affection to the children of men, yet they would not believe that he told them the truth. Now was truth fallen in the street, Isa 59:14, Isa 59:15. The greatest truths with some gained not the least credit; for they rebelled against the light, Job 24:13. Or, [2.] Because I tell you the truth (so we read it) therefore you believe me not. They would not receive him, nor entertain him as a prophet, because he told them some unpleasing truths which they did not care to hear, told them the truth concerning themselves and their own case, showed them their faces in a glass that would not flatter them; therefore they would not believe a word he said. Miserable is the case of those to whom the light of divine truth is become a torment. (2.) Now, to show them the unreasonableness of their infidelity, he condescends to put the matter to this fair issue, Joh 8:46. He and they being contrary, either he was in an error or they were. Now take it either way. [1.] If he were in an error, why did they not convince him? The falsehood of pretended prophets was discovered either by the ill tendency of their doctrines (Deu 13:2), or by the ill tenour of their conversation: You shall know them by their fruits; but (saith Christ) which of you, you of the sanhedrim, that take upon you to judge of prophets, which of you convinceth me of sin? They accused him of some of the worst of crimes - gluttony, drunkenness, blasphemy, sabbath-breaking, confederacy with Satan, and what not. But their accusations were malicious groundless calumnies, and such as every one that knew him knew to be utterly false. When they had done their utmost by trick and artifice, subornation and perjury, to prove some crime upon him, the very judge that condemned him owned he found no fault in him. The sin he here challenges them to convict him of is, First, An inconsistent doctrine. They had heard his testimony; could they show any thing in it absurd or unworthy to be believed, any contradiction either of himself or of the scriptures, or any corruption of truth or manners insinuated by his doctrine? Joh 18:20. Or, Secondly, An incongruous conversation: "Which of you can justly charge me with any thing, in word or deed, unbecoming a prophet?" See the wonderful condescension of our Lord Jesus, that he demanded not credit any further than the allowed motives of credibility supported his demands. See Jer 2:5, Jer 2:31; Mic 6:3. Ministers may hence learn, 1. To walk so circumspectly as that it may not be in the power of their most strict observers to convince them of sin, that the ministry be not blamed. The only way not to be convicted of sin is not to sin. 2. To be willing to admit a scrutiny; though we are confident in many things that we are in the right, yet we should be willing to have it tried whether we be not in the wrong. See Job 6:24. [2.] If they were in an error, why were they not convinced by him? "If I say the truth, why do you not believe me? If you cannot convince me of error, you must own that I say the truth, and why do you not then give me credit? Why will you not deal with me upon trust?" Note, If men would but enquire into the reason of their infidelity, and examine why they do not believe that which they cannot gainsay, they would find themselves reduced to such absurdities as they could not but be ashamed of; for it will be found that the reason why we believe not in Jesus Christ is because we are not willing to part with our sins, and deny ourselves, and serve God faithfully; that we are not of the Christian religion, because we would not indeed be of any, and unbelief of our Redeemer resolves itself into a downright rebellion against our Creator. 2. Another thing charged upon them is that they would not hear the words of God (Joh 8:47), which further shows how groundless their claim of relation to God was. Here is, (1.) A doctrine laid down: He that is of God heareth God's words; that is, [1.] He is willing and ready to hear them, is sincerely desirous to know what the mind of God is, and cheerfully embraces whatever he knows to be so. God's words have such an authority over, and such an agreeableness with all that are born of God, that they meet them, as the child Samuel did, with, Speak, Lord, for thy servant heareth. Let the word of the Lord come. [2.] He apprehends and discerns them, he so hears them as to perceive the voice of God in them, which the natural man does not, Co1 2:14. He that is of God is soon aware of the discoveries he makes of himself of the nearness of his name (Psa 75:1), as they of the family know the master's tread, and the master's knock, and open to him immediately (Luk 12:36), as the sheep know the voice of their shepherd from that of a stranger, Joh 10:4, Joh 10:5; Sol 2:8. (2.) The application of this doctrine, for the conviction of these unbelieving Jews: You therefore hear them not; that is, "You heed not, you understand not, you believe not, the words of God, nor care to hear them, because you are not of God. Your being thus deaf and dead to the words of God is a plain evidence that you are not of God." It is in his word that God manifests himself and is present among us; we are therefore reckoned to be well or ill affected to his word; see Co2 4:4; Jo1 4:6. Or, their not being of God was the reason why they did not profitably hear the words of God, which Christ spoke; they did not understand and believe him, not because the things themselves were obscure or wanted evidence, but because the hearers were not of God, were not born again. If the word of the kingdom do not bring forth fruit, the blame is to be laid upon the soil, not upon the seed, as appears by the parable of the sower, Mat 13:3.”

“Ye do the deeds of your father,.... Not Abraham, but the devil. Then said they unto him, we be not born of fornication: meaning either literally, that they were not a brood of bastards, children of whoredom, illegitimately begotten in unlawful copulation, or wedlock; or figuratively, that they were not the children of idolaters, idolatry being called fornication in Scripture; but that they were the holy seed of Israel, and children of the prophets, who had retained the pure word, and the true worship of God, though in all this they might have been contradicted and refuted; to which they add, we have one Father, even God; Israel being called by God his Son, and firstborn to them belonged the adoption, in a national sense, and of this they boasted; though few of them were the children of God by special adoption, or God their Father by regenerating grace.”

“I speak that which I have seen - I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God. Ye do that which ye have seen - Instead of ἑωρακατε, ye have seen, I think we should read ηκουσατε, ye have heard, on the authority of BCKL, fifteen others; Coptic, Ethiopic, Armenian, later Syriac in the margin, Gothic, one copy of the Itala; Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it), seems preferable to the other, because it could not be said, with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his. Jesus saw the Father, for he was the Word that was with God from eternity. The Jews did not see, they only felt and heard, their father the devil. It is the interest of Satan to keep himself out of sight, and to work in the dark.”