Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.

So they called a second time the man that was blind, and said unto him, Give glory to God: we know that this man is a sinner.

They therefore called the man again that had been blind, and said to him: Give glory to God. We know that this man is a sinner.

They called therefore a second time the man who had been blind, and said to him, Give glory to God: we know that this man is sinful.

They called, therefore, a second time the man who was blind, and they said to him, 'Give glory to God, we have known that this man is a sinner;'

A second time therefore they called the man who had been blind, and said, "Give God the praise: we know that that man is a sinner."

So they sent a second time for the man who had been blind and they said to him, Give glory to God: it is clear to us that this man is a sinner.

Therefore, they again called the man who had been blind, and they said to him: "Give glory to God. We know that this man is a sinner."

So the authorities again called the man who had been blind, and said to him, "Give God the praise; we know that this is a bad man."

A second time, therefore, they called the man who had been blind. There can be no doubt that they were constrained by shame to call the blind man, whom they had previously found to be too firm and steady. In this way, the more fiercely they struggle against God, the more numerous are the cords which they put about their neck, [1] and the more strongly do they bind themselves. Besides, they put the questions in such a manner as to endeavor to make the man say what they wish. It is a plausible preface, indeed, when they exhort him to give glory to God; but immediately afterwards they strictly forbid him to answer according to the conviction of his mind; and therefore, under the pretense of the name of God, they demand from him servile obedience. Give glory to God. Though this adjuration may be referred to what is connected with the present cause, that the blind man should not obscure the glory of God by ascribing to man the benefit which he had received, yet I rather agree with those who think that it was a solemn form, which was wont to be employed when an oath was administered to any person. For in those very words does Joshua adjure Achan, when he wishes to draw from him a true confession of having taken away the accursed thing, (Joshua 7:19.) By these words they reminded him that no slight insult is offered to God, when any person, in His name, commits falsehood. And, indeed, whenever we are called to swear, we ought to remember this preface, so that truth may not be less highly valued by us than the glory of God. If this were done, the sacredness of an oath would be viewed in a very different light. Now, since the greater part of men -- not considering that they deny God, when they invoke His name for upholding a falsehood -- rashly and daringly rush forward to swear, the consequence is, that every place is full of perjuries. Meanwhile, we see how hypocrites, though they pretend to have the greatest reverence for God, are guilty not only of hypocrisy, but of insolent mockery; for they at the same time express a wish that the blind man should wickedly swear according to their direction, with open contempt of God. Thus God drags to light their wicked designs, whatever attempts they may make to give them a plausible appearance, or to conceal them by hypocritical pretences.

Footnotes

1 - "Tant plus de lags se mettent-ils au Col."

Give God the praise - This expression seems to be a form of administering an oath. It is used in Joshua 7:19, when Achan was put on his oath and entreated to confess his guilt. Joshua said, "My son, give, I pray thee, glory to the Lord God of Israel (in the Greek of the Septuagint, the very expression used in John, 'Give God the praise'), and make confession unto him." It is equivalent to an adjuration in the presence of God to acknowledge the truth; as the truth would be giving God praise, confessing the case before him, and trusting to his mercy. Compare 1-Samuel 6:5 The meaning here is not "give God praise for healing you," for they were not willing to admit that he had been cured John 9:18, but confess that there is imposture in the case; that you have declared to us a falsehood, that you have endeavored to impose on us; and by thus confessing your sin, give praise and honor to God, who condemns all imposture and falsehood, and whom you will thus acknowledge to be right in your condemnation. To induce him to do this, they added that they knew, or were satisfied that Jesus was a sinner. As they considered that point settled, they urged him to confess that he had attempted to impose on them.
We know - We have settled that. He has broken the Sabbath, and that leaves no doubt.
A sinner - A violator of the law respecting the Sabbath, and an impostor. See John 9:16.

Give God the praise - Having called the man a second time, they proceeded to deal with him in the most solemn manner; and therefore they put him to his oath; for the words above were the form of an oath, proposed by the chief magistrate to those who were to give evidence to any particular fact, or to attest any thing, as produced by or belonging to the Lord. See Joshua 7:19; 1-Samuel 6:5, and Luke 17:18. But, while they solemnly put him to his oath, they endeavored to put their own words in his mouth, viz. he is a sinner - a pretender to the prophetic character, and a transgressor of the law of God: - assert this, or you will not please us.

Then again called they the man that was blind, and said unto him, (d) Give God the praise: we know that this man is a (e) sinner.
(d) A solemn order, by which men were put under oath in ancient time to acknowledge their fault before God, as if it was said to them, "Consider that you are before God, who knows the entire matter, and therefore be sure that you revere his majesty, and do him this honour and confess the whole matter openly rather than to lie before him"; (Joshua 7:19; 1-Samuel 6:5).
(e) He is called a sinner in the Hebrew language, who is a wicked man, and someone who makes an art of sinning.

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.

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, Ephesians 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?

Give God the praise; we know that this man is a sinner--not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.

We know that this man is a sinner. Because he healed on the Sabbath.