(24) Then again called they the man that was blind.--He had not been present during the interview with his parents. They now wish him to believe that they have ascertained from his parents either that he was not their son, or that he was not really born blind. It is useless for him, therefore, to persist in his belief that a prophet had given him the power to see.

Give God the praise.--Better, Give glory to God. This phrase is very generally misunderstood, though almost all competent authorities are agreed as to its true meaning. It is not "Give God the praise for your cure, instead of this Man, who is a sinner. Trace the gift to its true source, and give glory to the true Giver." This is wholly opposed to the context, for they are assuming that no cure has really taken place. The phrase is rather an adjuration calling upon the man to speak, as in God's presence, and confess the whole truth. (Comp. the words of Joshua to Achan, "My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto Him; and tell me now what thou hast done; hide it not from me," Joshua 7:19. Comp. also 1Samuel 6:5; Jeremiah 13:16; 1 Esdras 9:8; Revelation 16:9.)

We know that this man is a sinner.--Some of them had said before that He was not from God, while others had felt that such miracles were inconsistent with the belief that He was a sinner. The man himself had declared his simple conviction that He was a prophet (John 9:16-17). They now assert, with the emphasis of an authority which is beyond question, that they know Him to be a sinner.

Verse 24. - So they ("the Jews") called a second time the man that was (had been) blind, and said unto him; no longer asking for any details of the process of the cure, they sought with ingenuity to blunt the edge of the powerful testimony which this man had borne to the prophetic rank and even Messianic claims of Jesus, by inducing him to recant. Give glory to God, said they. Many have urged (see Calvin, De Wette, Lange, Lucke, and Meyer) that this is only a solemn form of adjuration, which corresponds with Joshua 7:19; Ezra 10:11; 3Esdras 9:8, and was a hypocritical appeal to the man to eat his own words on oath; and Godet urges, "They demanded that this guilty assertion, 'He is a Prophet,' should be blotted out by the contrary one,' He is a sinner.'" Moulton says, "A formula used when a criminal who was thought to be concealing the truth was being urged to make a full confession." Luthardt, Lampe, and others rightly observe that this adjuration theory, though it suits Joshua 7:19, does not fit 1 Samuel 6:5 or Jeremiah 12:16, and that the Pharisees rather wished the man to give glory direct to God, and not to Jesus. They implied that their action was dictated by zeal for the honor of God, and tempted the man to disclaim the mediation of Divine grace through the lips and at the will of Jesus. They add, We know (οἴδαμεν) absolutely, on theologic grounds beyond the comprehension of the poor man, and we can sustain it with all the weight of our tradition and custom - we know that this Man is a sinner. They give no reference, and do not condescend to particulars. They would overawe the man with their assumption of superior knowledge.

9:24-34 As Christ's mercies are most valued by those who have felt the want of them, that have been blind, and now see; so the most powerful and lasting affections to Christ, arise from actual knowledge of him. In the work of grace in the soul, though we cannot tell when, and how, and by what steps the blessed change was wrought, yet we may take the comfort, if we can say, through grace, Whereas I was blind, now I see. I did live a worldly, sensual life, but, thanks be to God, it is now otherwise with me, Eph 5:8. The unbelief of those who enjoy the means of knowledge and conviction, is indeed marvellous. All who have felt the power and grace of the Lord Jesus, wonder at the wilfulness of others who reject him. He argues strongly against them, not only that Jesus was not a sinner, but that he was of God. We may each of us know by this, whether we are of God or not. What do we? What do we for God? What do we for our souls? What do we more than others?Then again called they the man that was blind,.... That had been blind. After they had examined his parents, and could get nothing from them for their purpose, they try a second time what they could do with the son:

and said unto him, give God the praise; a phrase used when confession of sin was required; see Joshua 7:19; and this may be the meaning of it here; confess this fraud and imposture before the omniscient God, the searcher of hearts, and in so doing glorify that perfection of his. One and the same word, signifies both to confess the truth of anything, as a sinful action, Proverbs 28:13, and to give thanks and praise to God for any mercy and blessing, Psalm 45:17. Some take this to be the form of an oath, and that the Pharisees adjured the than by the living God, that he would tell the truth, and discover the cheat and collusion used in this affair of receiving his sight; and thought hereby to have deterred him from speaking of this benefit he had received from Christ, especially in such a manner as to reflect any honour upon the author of it. Or the sense may be, if this really is matter of fact, that thou wast born blind, and hast received thy sight by the means of this man, give all the glory of it to God, to whom alone it is due, and not to him. God sometimes works by wicked instruments, when the glory of what is done ought not to be ascribed to them, but to him.

We know that this man is a sinner; this they concluded from his breaking the sabbath, as they supposed; though they also aspersed his character, and accused him of other things, yet falsely; see Matthew 11:19; nor could they prove one single instance of sin in him, though they express themselves here with so much assurance.