“I do not have a demon,”
In this passage, Jesus is responding to accusations from the Jewish leaders who claim He is demon-possessed. This accusation is a serious one, reflecting the leaders' inability to understand or accept Jesus' divine nature and teachings. In the cultural context of first-century Judaism, being accused of having a demon was a way to discredit someone’s authority and spiritual integrity. Jesus’ denial is straightforward, emphasizing His sinless nature and divine mission. This echoes other instances in the Gospels where Jesus is accused of being in league with demonic forces, such as in Matthew 12:24-28, where He refutes the Pharisees' claims by explaining that a kingdom divided against itself cannot stand.

Jesus replied,
The act of replying indicates a direct and personal engagement with His accusers. Jesus often used dialogue to reveal deeper truths and challenge the misconceptions of the religious leaders. His responses are not only defensive but also instructive, aiming to reveal His true identity and mission. This method of teaching through dialogue is consistent throughout the Gospels, as seen in His interactions with Nicodemus in John 3 and the Samaritan woman in John 4.

“but I honor My Father,
Here, Jesus contrasts His actions with those of His accusers. To honor the Father is to live in obedience and alignment with God’s will, which Jesus perfectly embodies. This statement underscores the unity between Jesus and the Father, a recurring theme in the Gospel of John (John 5:23, John 10:30). Honoring the Father involves fulfilling the divine mission, which includes teaching, healing, and ultimately, the sacrifice on the cross. This phrase also reflects the fulfillment of Old Testament prophecies about the Messiah who would come to do the will of God (Isaiah 53:10).

and you dishonor Me.
The Jewish leaders' rejection and dishonor of Jesus highlight their spiritual blindness and failure to recognize Him as the Messiah. This dishonor is not just a personal affront but a rejection of God’s revelation through His Son. In the cultural context, honor and shame were significant social values, and to dishonor someone was to reject their authority and status. By dishonoring Jesus, the leaders are also dishonoring the Father, as Jesus represents Him on earth. This theme of rejection is seen throughout the Gospels and is prophesied in passages like Isaiah 53:3, which speaks of the Messiah being despised and rejected by men.

1. Jesus
The central figure in this passage, Jesus is responding to accusations from the Jewish leaders. He emphasizes His divine mission and relationship with the Father.

2. Jewish Leaders
They are the ones accusing Jesus of having a demon, showing their misunderstanding and rejection of His identity and mission.

3. The Father
Refers to God, whom Jesus honors, highlighting the divine relationship and authority of Jesus.

4. Jerusalem
The setting of this discourse, where Jesus often taught and faced opposition from religious leaders.

5. The Accusation
The event of the Jewish leaders accusing Jesus of being demon-possessed, which is a significant moment of conflict in His ministry.Understanding Jesus' Identity
Recognize the significance of Jesus' claim to honor the Father, which affirms His divine authority and mission.

Responding to Accusations
Learn from Jesus' calm and truthful response to false accusations, emphasizing truth over defensiveness.

The Importance of Honor
Reflect on the importance of honoring God in our lives, as Jesus did, and consider how our actions and words reflect our relationship with Him.

Dealing with Misunderstanding
Consider how to handle misunderstandings about our faith with grace and truth, following Jesus' example.

The Consequences of Dishonor
Understand the spiritual implications of dishonoring Jesus, as it reflects a deeper rejection of God's revelation.(49) Jesus answered, I have not a devil.--One of the disciples, who was probably present on this day, and heard these words, speaks of Christ our example, "who, when He was reviled, reviled not again; when He suffered He threatened not; but committed Himself to Him that judgeth righteously" (1Peter 2:23). The charge of being a Samaritan He passes over. His words soon after taught that a Samaritan may be more truly the child of God than priest or Levite is. The statement that He is possessed by an evil power from the spirit world He denies.

I honour my Father, and ye do dishonour me.--There is a connection between all His works and words and the unseen world. It is the union of Father and Son, and His life had been the constant honouring of the Father, whose will it was His meat to do (John 4:31). Their works and words were as constantly--and this last calumny is an instance of it--dishonouring Him. The contrast suggests that this dishonour was not of Him only; but also of the Father whom He honoured, and whom they claimed as their God.

Verse 49. - To this Jesus answered, in calm and patient remonstrance, I have not a daemon. No strange or evil power haunts me; I am perfectly clear in my consciousness. Once before, when accused of complicity with Beelzebub, he had retorted with awful solemnity, and an appeal to the conscience of his enemies and to the patent facts of his own warfare with all the kingdom of Satan. It is interesting to observe that he takes no notice of the charge, "Thou art a Samaritan." If the above suggestion of Edersheim were accepted, the silence would be explained; but it was more probably occasioned by Christ's unwillingness to repudiate fellowship with this persecuted nationality. The parable of the good Samaritan was probably delivered about this time. Here he simply repudiated the second charge, and added, But I honour my Father, in declaring that these words of his would be acceptable to you if you were of God (ver. 47), and (the καὶ strengthens the contrast between the two clauses rather than between: the "I" and "you") - and, while I am doing honour to my Father, ye are dishonouring me; for you are casting these reproaches upon me, refusing my offers of mercy, freedom, and life, veritable revelations though they be of the heart of the Father.

Parallel Commentaries ...


“I
Ἐγὼ (Egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

{do} not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

have
ἔχω (echō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

a demon,”
δαιμόνιον (daimonion)
Noun - Accusative Neuter Singular
Strong's 1140: An evil-spirit, demon; a heathen deity. Neuter of a derivative of daimon; a d?Monic being; by extension a deity.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

replied,
Ἀπεκρίθη (Apekrithē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

“but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

I honor
τιμῶ (timō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 5091: From timios; to prize, i.e. Fix a valuation upon; by implication, to revere.

My
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

Father,
Πατέρα (Patera)
Noun - Accusative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

dishonor
ἀτιμάζετέ (atimazete)
Verb - Present Indicative Active - 2nd Person Plural
Strong's 818: To disgrace, treat disgracefully, dishonor, insult; I despise. From atimos; to render infamous, i.e. contemn or maltreat.

Me.
με (me)
Personal / Possessive Pronoun - Accusative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.


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NT Gospels: John 8:49 Jesus answered I don't have a demon (Jhn Jo Jn)