But whence this misunderstanding of His speech? [4093] [4094] Because they are morally incapable of hearing it - and this because of the sinfulness of their nature: an element which Judaism had never taken into account. And so, with infinite Wisdom, Christ once more brought back His Discourse to what He would teach them concerning man's need, whether he be Jew or Gentile, of a Saviour and of renewing by the Holy Ghost. If the Jews were morally unable to hear His Word and cherished murderous designs, it was because, morally speaking, their descent was of the Devil. Very differently from Jewish ideas [4095] did He speak concerning the moral evilof Satan, as both a murderer and a liar - a murderer from the beginning of the history of our race, and one who stood not in the truth, because truth is not in him.' Hence whenever he speaketh a lie' - whether to our first parents, or now concerning the Christ - he speaketh from out his own (things), for he (Satan) is a liar, and the father of such an one (who telleth or believeth lies).' [4096] Which of them could convict Him of sin? If therefore He spake truth, [4097] and they believed Him not, it was because they were not of God, but, as He had shown them, of their father, the Devil.
The argument was unanswerable, and there seemed only one way to turn it aside - a Jewish Tu quoque, an adaptation of the Physician, heal thyself:' Do we not say rightly, that Thou art a Samaritan, and hast a demon?' It is strange that the first clause of this reproach should have been so misunderstood and yet its direct explanation lies on the surface. We have only to translate it into the language which the Jews had used. By no strain of ingenuity is it possible to account for the designation Samaritan,' as given by the Jews to Jesus, if it is regarded as referring to nationality. Even at the very Feast they had made it an objection to His Messianic claims, that He was (as they supposed) a Galilean. [4098] Nor had He come to Jerusalem from Samaria; [4099] nor could He be so called (as Commentators suggest) because He was a foe' to Israel, or a breaker of the Law,' or unfit to bear witness' [4100] - for neither of these circumstances would have led the Jews to designate Him by the term Samaritan.' But, in the language which they spoke, what is rendered into Greek by Samaritan,' would have been either Kuthi ({hebrew}), which, while literally meaning a Samaritan, [4101] is almost as often used in the sense of heretic,' or else Shomroni ({hebrew}). The latter word deserves special attention. [4102] Literally, it also means, Samaritan;' but, the name Shomron (perhaps from its connection with Samaria), is also sometimes used as the equivalent of Ashmedai, the Prince of the demons. [4103] [4104] According to the Kabbalists, Shomron was the father of Ashmedai, and hence the same as Sammael, or Satan. That this was a wide-spread Jewish belief, appears from the circumstance that in the Koran (which, in such matters, would reproduce popular Jewish tradition), Israel is said to have been seduced into idolatry by Shomron, [4105] while, in Jewish tradition, this is attributed to Sammael. [4106] If, therefore, the term applied by the Jews to Jesus was Shomroni - and not Kuthi, heretic' - it would literally mean, Child of the Devil.' [4107]
This would also explain why Christ only replied to the charge of having a demon, since the two charges meant substantially the same: Thou art a child of the devil and hast a demon.' In wondrous patience and mercy He almost passed it by, dwelling rather, for their teaching, on the fact that, while they dishonoured Him, He honoured His Father. He heeded not their charges. His concern was the glory of His Father; the vindication of His own honour would be brought about by the Father - though, alas! in judgment on those who were casting such dishonour on the Sent of God. [4108] Then, as if lingering in deep compassion on the terrible issue, He once more pressed home the great subject of His Discourse, that only if a man keep' - both have regard to, and observe - His Word,' he shall not gaze at death [intently behold it] [4109] unto eternity' - for ever shall he not come within close and terrible gaze of what is really death, of what became such to Adam in the hour of his Fall.