So they called the man who was blind a second time, and said to him, “Give glory to God. We know that this man is a sinner.”
Parallel Translations
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So they called the man who was blind a second time, and said to him, “Give glory to God. We know that this man is a sinner.”
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Then agayne called they the man that was blynde and sayd vnto him: Geve God the prayse: we knowe that this man is a synner.
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Then againe called they the man that had bene blinde, and sayd vnto him, Giue glory vnto God: we know that this man is a sinner.
Cross-references (19)
Passages linked to John 9:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Joshua 7:19 Joshua said to Achan, “My son, please give glory to Yahweh, the God of Israel, and make confession to him. Tell me now what you have done! Don’t hide it from me!”
- John 9:16 Some therefore of the Pharisees said, “This man is not from God, because he doesn’t keep the Sabbath.” Others said, “How can a man who is a sinner do such signs?” There was division among them.
- John 8:49 Jesus answered, “I don’t have a demon, but I honor my Father and you dishonor me.
- Psalms 50:14-15 Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High. Call on me in the day of trouble. I will deliver you, and you will honor me.”
- John 19:6 When therefore the chief priests and the officers saw him, they shouted, saying, “Crucify! Crucify!” Pilate said to them, “Take him yourselves, and crucify him, for I find no basis for a charge against him.”
- 2 Corinthians 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- 1 Samuel 6:5-9 Therefore you shall make images of your tumors and images of your mice that mar the land; and you shall give glory to the God of Israel. Perhaps he will release his hand from you, from your gods, and from your land. Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When he had worked wonderfully among them, didn’t they let the people go, and they departed? “Now therefore take and prepare yourselves a new cart and two milk cows on which there has come no yoke; and tie the cows to the cart, and bring their calves home from them; and take Yahweh’s ark and lay it on the cart. Put the jewels of gold, which you return him for a trespass offering, in a box by its side; and send it away, that it may go. Behold, if it goes up by the way of its own border to Beth Shemesh, then he has done us this great evil; but if not, then we shall know that it is not his hand that struck us. It was a chance that happened to us.”
- Isaiah 66:5 Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed.
- Mark 15:27 With him they crucified two robbers; one on his right hand, and one on his left.
- Luke 7:39 Now when the Pharisee who had invited him saw it, he said to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.”
- Luke 15:2 The Pharisees and the scribes murmured, saying, “This man welcomes sinners, and eats with them.”
- Luke 19:7 When they saw it, they all murmured, saying, “He has gone in to lodge with a man who is a sinner.”
- John 5:23 that all may honor the Son, even as they honor the Father. He who doesn’t honor the Son doesn’t honor the Father who sent him.
- John 8:46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?
- John 14:30 I will no more speak much with you, for the prince of the world comes, and he has nothing in me.
- John 16:2 They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
- John 18:30 They answered him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.”
- Romans 8:3 For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;
- Romans 10:2-4 For I testify about them that they have a zeal for God, but not according to knowledge. For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they didn’t subject themselves to the righteousness of God. For Christ is the fulfillment of the law for righteousness to everyone who believes.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 24. A second time, therefore, they called the man…
24. 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, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain A solemn order, whereby men were constrained in old…
A solemn order, whereby men were constrained in old time to acknowledge their fault before God, as if they should say, Consider thou art before God, who knoweth the whole matter, and therefore see thou reverence his majesty, and do him this honor, rather to confess the whole matter openly, than to lie before him, Josh. 7:19; 1 Sam. 6:5.
He is called a sinner in the Hebrew tongue, which is a wicked man, and maketh as it were an art of sins.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 24 Then again called they the man that was…
24 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.
Ver. 24. Give God the glory] It appears, Jos 7:19; 1Sa 6:5, that this was some solemn form, in use among that people when they required an oath of delinquents. This the hypocrites made use of, as when the devils adjured Christ by the living God not to cast them out. So their forefathers would persecute godly men, and molest them with Church censures, and then say, "Let the Lord be glorified," Isa 66:5. With like honesty, as the conspirators in King Richard II’s time here in England indorsed all their letters, with "Glory be to God on high, on earth peace, good will towards men." This poor man might have answered as Robert Smith the marytr did, when Bonner began the sentence of death against him, In Dei nomine, In the name of God, Ye begin in a wrong name, said he.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
William Burkitt 1703 · Public Domain Here we have an account of the Pharisees farther…
Here we have an account of the Pharisees farther practising upon this blind man, to rob Christ of the glory of this miracle; first, they insinuate with him, and then they frown upon him.
First, they insinuate with him, saying, give God, the praise. As if they had said, "Ascribe the cure to God, not to this man," whom they conclude to be a sinner, because he broke (as they thought) the sabbath. It is no new thing to see men pretend to aim at the glory of God, when at the same time they are maliciously opposing Christ and persecuting his members.
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Next, they they attempted to frown this poor man into a denial of this miracle wrought upon him, or to persuade the people that it was a cheat: but it is wonderful to observe, how the boldness and confidence of this poor man increased, God giving him that wisdom and courage which all his adversaries were not able to resist or gainstay. Therefore the Pharisees being angry at this boldness of the man, they revile him for being so silly, as to become a disciple to Christ, whose office and authority they knew not; whereas they were the disciples of Moses, whom they knew God spake unto.
Learn hence, That such as are led by malice, and prepossessed with prejudice against Christ, will not only think basely of his person, but refuse to see the clearest evidences of his authority and commission. As for this fellow, say the malicious Pharisees, we know not whence he is, or who gave him this commission.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain He answered and said,.... That is, the man who…
He answered and said,.... That is, the man who had been blind, who takes no notice of the confession they pressed him to, which is what he could not do; there being no collusion in this case, he only replies to the reproachful character they had given of his benefactor.
Whether he be a sinner or not, I know not: or "if he is a sinner I know not", as the Vulgate Latin version renders it, suggesting that he did not know he was a sinner; he could not charge him with being one; nor could he join with them in saying he was a sinner; nor did he think and believe he was: however, he was sure he had done a good thing to him, and in that he was no sinner; and what proof they had of his being one he could not tell: and be that as it will, adds he,
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one thing I know, that whereas I was blind, now I see; as if he should say, whatever charges you bring against the person that has done me this favour, which I am not able to answer to, you cannot reason me out of this; this I am sure of, that once I had no eyes to see with, and now I have, and that by the means of this man you reproach. And so it is with persons enlightened in a spiritual sense, whatever things they may be ignorant of, though they may not know the exact time of their conversion, nor have so much Gospel light and knowledge as others, or be so capable of expressing themselves, or giving such a distinct and orderly account of the work of God upon them as some can, nor dispute with an adversary for the truths of the Gospel, or have that faith of assurance, and discoveries of God's love, and the application of such great and precious promises as others have; yet this they know, that they were once blind, as to the knowledge of spiritual things, as to a saving knowledge of God in Christ, as to a true sight and sense of themselves, their sins and lost estate, as to the way of righteousness and salvation by Christ, or the work of the Spirit of God upon their souls, or as to any true and spiritual discerning of the Scriptures, and the doctrines of grace in them: but now they are comfortably assured, they see the exceeding sinfulness of sin, the plague of their own hearts, the insufficiency of their righteousness to justify them before God, and the beauty, fulness, suitableness, and ability of Christ as a Saviour; and that their salvation is, and must be of free grace; and that they see the truths of the Gospel in another light than they did before, and have some glimpse of eternal glory and happiness, in the hope of which they rejoice.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 24. Give God the praise] Having called the…
Verse 24. 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 Jos 7:19; 1Sa 6:5, and Lu 17:18. But, while they solemnly put him to his oath, they endeavoured 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Joh 9:24-29. Then again called they the man —…
Joh 9:24-29. Then again called they the man — The court, finding that nothing could be learned from the man’s parents, by which the miracle could be disproved, called the man himself a second time, and tried, by fair words, to extort from him a confession to the disparagement of Jesus. They said, Give God the praise — If the cure was really wrought in the manner thou affirmest, acknowledge the power, sovereignty, and goodness of God, in working by so unworthy an instrument; for we certainly know this man, of whom thou speakest, is a profligate sinner, and deserves public punishment rather than esteem. Thus some explain the clause; and doubtless this would be the meaning of it, if the original words did properly signify, Give God the praise. But the expression, Δος δοξαν τω θεω, is literally, Give glory to God, that is, as they seem to have meant, by a free confession of the fraud, collusion, or artifice which they supposed was in this affair, and in which they believed the man to be an accomplice of Jesus. See Jos 7:19, where the Jewish general adjures Achan in similar terms to confess his sin. Their speech was to this effect: Thou canst not impose upon us by this incredible story. We know that the man thou speakest of, who openly profanes the sabbath, is a transgressor, and therefore can have no authority or commission from God: it will, consequently, be the wisest thing thou canst do, to profess the truth honestly, as thereby thou wilt give glory to God. “As it is greatly for the honour of the divine omniscience and providence, that persons who are guilty of crimes not fully proved against them, should freely confess them, and not presume, against the dictates of conscience, to maintain their own innocence; there is a propriety in the phrase, taken in this sense.” — Doddridge. He answered, Whether he be a sinner, I know not — Having no personal acquaintance with him; one thing I know — And will stand to the truth of it; that, whereas I was blind — Even from my birth; now I see — Perfectly well, and owe my sight to the very person whom you condemn. “In this answer of the beggar there is a strong and beautiful irony, founded on good sense; and therefore it must have been felt by the doctors, though they dissembled their resentment for a little, hoping that by gentle means they might prevail with him to confess the supposed fraud of this miracle. They desired him, therefore, to tell them again how it had been performed: saying, What did he to thee? how opened he thine eyes? — They asked him this question before, (Joh 9:15,) but they now proposed it a second time, in order that the man, repeating his account of the servile work performed at his cure, might become sensible that Jesus had violated the sabbath thereby, and was an impostor. For gladly would they have prevailed with him to join them in the judgment which they passed upon Jesus. But their resistance of the truth appeared so criminal to him, that, laying aside fear, he answered, I have told you already, and you did not hear — That is, believe; wherefore would ye hear it again? — Are ye so affected with the miracle, and do ye entertain so high an opinion of the author of it, that ye take pleasure in hearing the account of it repeated, desiring to be more and more confirmed in your veneration for him? Will ye also — As well as I; be his disciples? — Being at length convinced of his divine mission. In this answer the irony was more plain, pointed, and severe, than in the former. By this, therefore, the rulers were provoked to the highest pitch; and reviled him, saying, Thou art his disciple — As is plain from the partiality thou discoverest toward him; but we are Moses’s disciples — And with great reason; for we know God spake to Moses — He clearly demonstrated his mission from God. As for this fellow, &c. — Whereas this fellow, who contradicts Moses, and breaks his laws, by his pretended cures performed on the sabbath; we know not whence he is —
Nor by what power or authority he does these things. “Their partiality here was inexcusable; for if they believed the mission of Moses, on the evidence of miracles, credibly attested indeed, but performed two thousand years before they were born, it was much more reasonable, on their own principles, to believe the mission of Jesus, on at least equal miracles, wrought daily among them, when they might, in many instances, have been eye-witnesses to the facts; and one of which, notwithstanding all their malice, they were here compelled to own, or, at least, found themselves utterly unable to disprove.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Give God the praise - This expression seems to…
Give God the praise - This expression seems to be a form of administering an oath. It is used in Jos 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 1Sa 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 Joh 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.
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A sinner - A violator of the law respecting the Sabbath, and an impostor. See Joh 9:16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Give glory to God, before whom thou art speaking,…
Give glory to God, before whom thou art speaking, and tell us the truth. It could not be this man who cured thee; for we know he is a sinner, who seduceth the people. (Bible de Vence) --- So say our separated brethren, when they derogate from miracles done by saints, pharisaically pretending the glory of God, as if it were not God’s glory when his servants act by his power and virtue. Witness Peter’s shadow, (Acts v.) and Paul’s handkerchiefs that cured diseases, and expelled wicked spirits. (Acts xix. 11, 12.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Give God the praise; we know that this man…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain The re-examination of the blind-born, Joh_9:24-34.
The re-examination of the blind-born, Joh_9:24-34.
They are little satisfied with the previous arraignment, which resulted in a firm confession of the prophetic character of Jesus, (Joh_9:17.) They recall and salute him with a peremptory declaration of the character of Jesus, according to their verdict. The blind-born is of course expected to agree. The result is doubly unsatisfactory.
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24. Give God the praise—The obvious meaning of this phrase to the English reader is, Give God the praise for thy healing, and not to this man. But it is rather an adjuration—
Revere and glorify God by testifying the truth. We know—And he is bound, so they think, to know just as they know. Respect was doubtless due to the opinion of this court; but with the man a point of conscience and a point of fact were at stake.
This man is a sinner—This they might opine, but they could not know. This opinion was grounded upon the assumption that to apply moist clay to heal a man’s eyes on the Sabbath is Sabbath-breaking.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 24. Then again called they] Literally, They called, therefore,…
24. Then again called they] Literally, They called, therefore, a second time. They had cross-questioned the parents apart from the son, and now try to browbeat the son, before he finds out that his parents have not discredited his story.
Give God the praise] Better, Give glory to God (comp. Joh_5:41 and Joh_8:54); it is the same word for ‘glory’ as in Joh_1:14, Joh_2:11, Joh_7:18, Joh_8:50. Even thus the meaning remains obscure: but ‘Give God the praise’ is absolutely misleading. The meaning is not ‘Give God the praise for the cure;’ they were trying to deny that there had been any cure: but, ‘Give glory to God by speaking the truth.’ The words are an adjuration to confess. Comp. Jos_7:19; 1Sa_6:5; Ezr_10:11; 1Es_9:8; 2Co_11:31. Wiclif, with the Genevan and Rhemish Versions, is right here. Tyndale and Cranmer have misled our translators.
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we know that, &c.] ‘We’ with emphasis; ‘we, the people in authority, who have the right to pronounce decisively. So it is useless for you to maintain that He is a Prophet.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (24) Then again called they the man that was…
(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,” Jos_7:19. Comp. also 1Sa_6:5; Jer_13:16; 1Es_9:8; Rev_16:9.)
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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 (Joh_9:16-17). They now assert, with the emphasis of an authority which is beyond question, that they know Him to be a sinner.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain So they ("the Jews") called a second time the…
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 Jos_7:19 Ezr_10:11 RAPC 2Est_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 Jos_7:19, does not fit 1Sa_6:5 or Jer_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 (oidamen) 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then again called they the man
Joh_9:24-34
Then again called they the man
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The second examination of the man
I.
INTIMIDATION. The hostile section sought to overbear the mans judgment by their superior knowledge and position. They, the heaven-appointed leaders of the people and guardians of morality, were satisfied that Christ was a sinner. He had broken the Sabbath by manufacturing clay and spreading it over the mans eyes as an artizan might have plastered it upon a wall. Consequently there could have been no such thing as a miracle; and he had better confess himself a deceiver and Christ an impostor (Joh_9:24). To all this the man opposes his personal experience (Joh_9:25).
II. ENTANGLEMENT. By cross-examination they hoped to make him contradict himself (Joh_9:26). But the man, too clever to be caught by such an artifice (Pro_1:17), declined their invitation, reminding them that he had supplied all the information he possessed, and inquiring, with fine irony, if they desired to become Christs disciples (Joh_9:27).
III. REPROACH. They reviled Him as the follower, not of Moses, the great commissioner of Jehovah, but of a nameless fellow about whom no one knew anything (Joh_9:29). To this the man replied with crushing logic how no honest mind could evade the conclusion that Christ must at least be a prophet no less than Moses (Joh_9:30-33).
IV. EXPULSION. They could not answer the mans syllogism, but they could do what foiled controversialists commonly do (Joh_9:34). Lessons:
1. The danger of approaching religious questions with pro-conceived notions.
2. The power Christianity has to convince all sincere inquirers of its heavenly origin.
3. The duty of standing true to Christ in the face of all opposition.
4. The certainty that Christs witnesses will suffer persecution.
5. The helplessness of mans wisdom in opposing the truth. (T. Whitelaw, D. D.)
Types of character in relation to Christs work--Those who are consciously restored by it
We find the man doing two things which are done by all who are spiritually restored by Christ.
I. MAINTAINING TRUTH IN THE FACE OF FIERCE OPPOSITION. See how he holds his own.
1. In a noble spirit. His conduct stands in sublime contrast to that of his parents and others concerned. Mark
(1) His candour. Hearing men disputing, without hesitation he says I am he. Outspokenness is the ring of a great nature.
(2) His courage. In defiance of the Sanhedrim he declares that the hated Jesus was his Healer. The genuine alone are brave; honest souls dread a lie more than the frowns of a thousand despots.
(3) His consistency. In spite of all questions and browbeating, he never varies in his statements. Truth is that subtle element which alone gives unity to all the varied parts of a mans life. Error makes man contradict himself. The whole subject shows us that there may be grandeur of soul where there is social obscurity and physical infirmity.
2. By sound argument.
(1) His answer was built upon consciousness (verse 25). The logic of a school of Aristotles could not disturb his conviction. It is so with a true Christian: he feels the change and no argument can touch it.
3. His argument was formulated by common sense. When his judges pressed him (verse 26) he reproves them for repeating questions already answered and with withering irony asks (verse 27). He states his argument thus: that his cure, of which he was conscious, was a miracle (verse 30), which they could not deny. Is it not a doctrine with you that no one without Divine authority can perform miracles? Why ask such questions? And not only has the Healer Divine authority but a holy character (verse 31).
II. FOLLOWING CHRIST WHEN CAST OUT FROM MEN. The best men in every age are cast out by the ungodly. But, when cast out, what became of him?
1. Christ sought him (verse 35), and found him out. Sometimes men have found Christ out by their own searching, e.g., Zacchaeus and Bartimaeus. But here Christ finds the man out, as He did the woman of Samaria, irrespective of His search.
2. Christ revealed Himself to him (verse 35-37).
3. Christ was followed by him (verse 38). (D. Thomas, D. D.)
Carping criticism
My hearers, this was a wretched business, was it not? It was a very poor business to go to the house of God to criticize a fellow mortal who is sincerely trying to do us good. Was it Carlyle who spoke of the cricket as chirping amid the crack of doom? I am apt to think that many people are like that cricket; they go on with their idle chit-chat when Christ Himself is set before them on the cross. Assuredly this is poor work. I am hungry; I come to a banquet; but instead of feasting upon the viands I begin to criticize the dress of the waiters, abuse the arrangements of the banqueting-hall, and vilify the provisions. I shall go home as hungry as I came; and who will be blamed for it? The best criticism that you can possibly give of your friends entertainment is to be hearty in partaking of it. The greatest honour that we can do to Christ Jesus is to feed upon Him, to receive Him, to trust Him, to live upon Him. Merely to carp and to question will bring no good to the most clever of you. How can it? It is a pitiful waste of time for yourself, and a trial of temper to others. (C. H.Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 24. We know that this man is a sinner.…
24. We know that this man is a sinner. Because he healed on the Sabbath.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain Sin. (See Scofield "Rom 3:23").
sinner
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain A second interview with the former blind man:
A second interview with the former blind man:
v. 24. 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.
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v. 25. He answered and said, Whether He be a sinner or no, I know not; one thing I know, that, whereas I was blind, now I see.
v. 26. Then said they to him again, What did He do to thee? How opened He thine eyes?
v. 27. He answered them, I have told you already, and ye did not hear; wherefore would ye hear it again? Will ye also be His disciples?
v. 28. Then they Revelation led him and said, Thou art His disciple; but we are Moses’ disciples.
v. 29. We know that God spake unto Moses; as for this fellow, we know not from whence He is.
The Pharisees were in a quandary. If the facts concerning this miracle were spread abroad, the fame of Christ would grow and be carried out in all directions, and their prestige would receive a severe jolt. Therefore they made another attempt to shake the testimony of the man, but this time in such a way as to make him deny that a miracle had been performed. With a sanctimonious air they admonish him to give glory to God alone by telling the actual truth, and not a piece of fiction invented for the benefit of Jesus. There is almost a bit of threatening in the words: We know that this Man is a sinner. The deduction was that it must have been impossible to perform what the man claimed had been done. But the man doggedly stuck to the truth; he was not concerned about the sinfulness or sinlessness of his benefactor. One thing he knew: Having been blind, he could now see. This same simple faith and dogged perseverance should characterize a Christian’s confession of Jesus. If unbelievers try to shake the testimony concerning Conversion or regeneration, the simple adhering to that one truth: I know the experience of my own heart and mind; it is not an illusion, but it is the firmest conviction in the world, will often repulse the enemies. In the effort to shake the firmness of this witness, the Jews again asked him about the manner in which his eyes had been opened. It is hardly to be wondered at that the matter was getting on the man’s nerves and that he answered them rather tartly. He had told them once, and they had evidently not listened very well; why should he repeat the same testimony over and over again? Their silly effort to inveigle him into some inconsistent statement was a despicable piece of strategy. But the man’s taunt as to their wishing to become disciples of Jesus struck them in a tender place. Angrily they Revelation led him, charging him with being a disciple of that Man. They placed Jesus in the class of outcasts with whom they wanted nothing to do. But so far as they were concerned, they were the disciples of Moses, they piously assert. They were sure, in the case of Moses, that God had spoken with him; but in the case of this Man they have nothing definite to base their opinion on, they do not even know His origin. That was partly willful ignorance, partly blasphemous malice. They had had plenty of opportunity to get the information they desired, if they had only been willing to follow the directions of Jesus, chap. 7:17. Note: Unbelievers that attempt to be clever and sarcastic at the same time, throw aspersions upon the virgin birth of Christ, thus also questioning His origin, whereas a simple reading of Scripture would convince them, if they would not consistently resist the Holy Ghost.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 they called the man
they called the man
Here, "they" refers to the Jews. (John 9:18)
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Give glory to God
This is an idiom that people used when taking an oath. AT: "In the presence of God, tell the truth" or "Speak the truth before God" (See: Idiom)
this man
This refers to Jesus.
that man
This refers to the man who had been blind.
translationWords
glory
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:24 God should get the glory for this: Greek…
9:24 God should get the glory for this: Greek reads Give glory to God. Cp. Josh 7:19.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.