Exegetical and Hermeneutical Commentary of John 9:30
The man answered and said unto them, Why herein is a marvelous thing, that ye know not from whence he is, and [yet] he hath opened mine eyes.
30. a marvellous thing ] Some of the best MSS. read ‘the marvellous thing.’ ‘ You, the very people who ought to know such things (Joh 3:10), know not whether He is from God or not, and yet He opened my eyes.’ ‘You’ is emphatic, and perhaps is a taunting rejoinder to their ‘ we know that this man is a sinner’ ( Joh 9:24) and ‘ we know that God hath spoken to Moses’ ( Joh 9:29). The man gains courage at their evident discomfiture.
Fuente: The Cambridge Bible for Schools and Colleges
A marvelous thing – This is wonderful and amazing.
Know not from whence he is – That you cannot perceive that he who has performed such a miracle must be from God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 30. Why herein is a marvellous thing] As if he had said, This is wonderful indeed! Is it possible that such persons as you are, whose business it is to distinguish good from evil, and who pretend to know a true from a false prophet, cannot decide in a case so plain? Has not the man opened my eyes? Is not the miracle known to all the town; and could any one do it who was not endued with the power of God?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The opening of the eyes of the blind without the application of means rationally probable for the producing such an effect, nay, by the application of means which to all human reason seemed of a quite contrary tendency; and this cure wrought upon one who was not blind by some accidental cause, but by some defect in nature, who had been so from his mothers womb, was so manifest an effect of the Divine power, as this poor man was astonished at it, that they should not understand that it was done by such a power, either immediately or mediately; especially considering the prophecy concerning the Messias, Isa 35:5,6, to which Christ refers John and his disciples for an evidence of it, Mat 11:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. The man answered, Herein is amarvellous thing, that ye know not from whence he is, and yet he hathopened mine eyesHe had no need to say another word; but waxingbolder in defense of his Benefactor, and his views brightening by thevery courage which it demanded, he puts it to them how they couldpretend inability to tell whether one who opened the eyes of a manborn blind was “of God” or “a sinner”fromabove or from beneathand proceeds to argue the case withremarkable power. So irresistible was his argument that their rageburst forth in a speech of intense Pharisaism, “Thou wastaltogether born in sins, and dost thou teach us?”thou,a base-born, uneducated, impudent youth, teach us, thetrained, constituted, recognized guides of the people in the thingsof God! Out upon thee!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The man answered and said unto them,…. Very appropriately and pertinently,
why herein is a marvellous thing; strange and unaccountable,
that ye know not from whence he is; that you learned doctors, men of sagacity and penetration, should not be able to discern that this man is of God, is a prophet sent by him, and that there should be any doubt from whence he comes, or from whom he has his commission:
and [yet] he hath opened mine eyes; which was so clearly and plainly the work of the Messiah, and to be done by him when he came,
Isa 35:4.
Fuente: John Gill’s Exposition of the Entire Bible
Why, herein is the marvel ( ). This use of ( + , accordingly indeed) to bring out an affirmation from the previous words is common enough. “Why in this very point is the wonder” (, old verbal adjective from as in Mt 21:42). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, “and yet (adversative use of again) he opened my eyes” ( ). That stubborn fact stands.
Fuente: Robertson’s Word Pictures in the New Testament
A marvelous thing [] . The correct reading adds the article, the marvel. So Rev.
Ye know not. Ye is emphatic : ye who might be expected to know about a man who has wrought such a miracle.
And yet [] . See on Joh 8:20; Joh 1:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “The man answered and said unto them,” (apekrithe ho anthropos kai eipen autois) “The man responded and said to them,” to his skeptic Jewish questioners, the reviling, blind, unregenerate Pharisees, Mat 5:20.
2) “Why herein is a marvelous thing,” (en touto gar to thaumaston estin) “Then in this dilemma there exists a marvelous thing,” a baffling thing, if you theologians can’t even tell where He comes from, it must simply be unexplainable in its mystery, Joh 3:10; 1Ti 3:16. His prophetic revelation and these miracles rendered them inexcusable, Rom 2:1.
3) “That ye know not from whence he is,”(hoti humeis ouk oidate pothen estin) “That you all do not perceive or comprehend from where he is coming,” His origin, presence, or existence. Such is the blinding bondage nature of sin upon the religious and irreligious, 1Co 2:14, Eph 4:17-18, 2Co 4:3-4.
4) “And yet he hath opened mine eyes.” (kai enoiksen mou tous ophthalmous) “And he has opened my eyes,” and you all are now the blind men “blinded by the god of this world, hypocrites,” as repeatedly given their (lDs) later by Jesus, Mat 23:16-17; Mat 23:19; Mat 23:24; Mat 23:26, Psa 119:18; Isa 29:18-19; Isa 35:5; 2Co 4:6; Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
30. Certainly this is wonderful. He indirectly reproves them for remaining unmoved by a miracle so illustrious, and for pretending that they did not know Christ’s calling; as if he had said, that it was highly improper that such a testimony of Divine power should be held in no estimation, and that the calling of Christ, so proved and attested, should obtain no credit among them. And, in order to show more clearly their stupidity or malice, he magnifies the excellence of the miracle from this consideration, that, as far as the memory of men reaches, none was ever heard to say that such a thing was done by a man. Hence it follows that they are malicious and ungrateful, because they voluntarily shut their eyes on a manifest work of God. He infers from this, that Christ was sent by God, because he is endued with so great power of the Spirit of God, to procure credit for himself and for his doctrine.
Fuente: Calvin’s Complete Commentary
(30) Why herein is a marvellous thing.Several of the better MSS. read more emphatically, the marvellous thing. He again puts two contradictory positionstheir assertion that they knew not by what authority Jesus did these things (whence He was), and the evident fact that He had opened his eyes. He cannot reconcile their statement with what he knows to be true, and he states his wonder in the strongest form.
That ye know not from whence he isi.e., ye whose business it is to know, ye who claim for yourselves a special knowledge of all such questions, and whose duty it is to inquire into the authority of any one who asserts that he is a teacher or a prophet. (Comp. Note on Joh. 1:24.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Ye know not Ye is here emphatic; ye, who of all ought to know. The opener of my eyes can be no other than God-sent; and this ye are the ones who should know.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The man answered and said to them, “Why, this is a marvel. You do not know where he comes from, and yet he has opened my eyes? We know that God does not listen to sinners, but if anyone is a worshipper of God and does his will, he listens to him. Not since the world began has it been heard that anyone has opened the eyes of a man born blind. If this man were not from God he could do nothing”.’
The man now drew out the logic of the situation. Jesus had performed a remarkable miracle. Surely this demonstrated the He was not ‘a sinner’, but that He was pleasing to God? , His reply caught them out and put them on the spot. It was they who had taught the man these sentiments, and now he was using them against them. They claimed that they did not know where Jesus had come from? Surely what had happened must demonstrate conclusively that He was a man sent from God and was pleasing to God. Indeed that He was like none other. Even Moses had not opened the eyes of the blind.
Their argument had been, ‘This man is a sinner.’ The blind man’s reply was simple. ‘We know that God does not listen to sinners.’ The irony of the situation was that the Pharisees themselves emphasised that. In their view no sinner could expect God’s approval and God would not work through such men. Thus on the basis of their own teaching they should have accepted Jesus. But they were prepared to do anything rather than that.
‘But if any man is a worshipper of God and does His will He listens to him.’ This was the converse of the other. Those who were true worshippers of God and were obedient to Him could know that God would listen to them.
Thus on these premises the One Who had done a greater miracle than any ever known before had surely to be from God. Not even Moses had opened the eyes of the blind. Indeed it was to be the prerogative and sign of the Messiah and the anointed prophet yet to come in the new age (Isa 29:18; Isa 35:5; Isa 42:7; Isa 61:1 as quoted by Jesus in Luk 4:18). So how then could they fail to recognise in Jesus a man sent from God?
Had they been willing to consider his words calmly they must have recognised their error, for his logic was inescapable. But they so hated Jesus that they deliberately closed their eyes. Their reply and reaction was typical of bigots who had no argument and therefore resorted to bluster.
Fuente: Commentary Series on the Bible by Peter Pett
The proper conclusion of the former blind man:
v. 30. The man answered and said unto them, Why, herein is a marvelous thing, that ye know not from whence He is, and yet He hath opened mine eyes.
v. 31. Now we know that God heareth not sinners; but if any man be a worshiper of God, and doeth His will, him He heareth.
v. 32. Since the world began was it not heard that any man opened the eyes of one that was born blind.
v. 33. If this Man were not of God, He could do nothing. Far from making the man dubious and timid in his statements, the method chosen by the Pharisees rather made him firmer in his position toward the Man who had given him the great blessing of sight. The astonishment of the man was well founded. The leaders of the Jews should have known such a wonderful Healer. To hesitate about the origin of one that performed such wonderful cures and manifested such divine power was foolish in his opinion, and he did not hesitate about telling the Jewish leaders that very fact. Certain it was that a sinner could not perform such deeds; God could not be induced to give such power to a person that deliberately transgressed His will. But now the deed was an evidence of the power of God in the Healer. Therefore this man Jesus could not be a sinner, but must be from God. That a miracle of such magnitude should be performed in the world was unheard of. If Jesus, therefore, could perform such miracles, He must be from God. That was the right conclusion, one which completely vanquished the rulers of the Jews. This unlearned man could argue with much more exactness and power than they themselves, because he had the truth on his side. In the same way the simplest Christian, by adhering strictly to the truth of Scriptures, is able to confound the keenest and cleverest unbelievers that make the attempt to take away his faith in his Savior.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 9:30-31. The man answered Utterly illiterate as he was!and with what strength and clearness of reason! Thus God had opened the eyes of his understanding, as well as his bodily eyes. “Why, herein is a marvellous thing, that ye,the teachers and guides of the people, should not know that a man, who hath wrought a miracle, the like of which was never heard of before must be from heaven, sent by God; for we, even we of the populace, know that God heareth not sinners, so as to answer their prayers in this manner.” This indeed was a truth universally allowed: now they all knew that God had heard Jesus by the work that he had wrought, which had been confirmed beyond any possibility of doubt: therefore it followed by plain consequence, that Jesus was not a sinner, but of God, since otherwise he could do nothing. This argument was irrefragable.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 9:30-33 . The passionateness of the Jews now emboldens the man to make a further confession (Joh 9:17 ).
(see the critical notes) . ] Why, herein (in this state of the case) is a marvellous thing, that ye know not from whence He is, and (that) He hath opened mine eyes . The force of the lies in , etc., in virtue of the groundless nature of that ignorance to which actual testimony was thus borne; see Joh 9:31-33 . Concerning a man who has done that, ye ought surely to know, etc. , “respicit ad ea, quae alter antea dixerat, et continet cum affirmatione conclusionem, quae ex rebus ita comparatis facienda sit,” Klotz, ad Devar . p. 242. Comp. on 1Co 11:22 . It is often thus used, especially when “miratio rei aut aliorum incredulitatis adsignificatur,” Ellendt, Lex. Soph . I. p. 332. Comp. Xen. Mem . iv. 2. 6.
] Ye people , who ought to know this best.
Joh 9:31 . The man now proves to them, onwards to Joh 9:33 , how clearly it is evident from the act of Jesus that He is no sinner (Joh 9:16 ), but a pious man, yea, a man sent of God. He begins his proof with a major premiss, which he postulates as universally conceded and known ( , Job 27:9 ; Job 35:13 ; Psa 66:18 ; Psa 109:7 ; Pro 15:29 ; Isa 1:15 ), and which rests on the idea that miracles are answers to prayer (comp. Joh 11:41 ff.; Mar 7:34 ). A sufficient reason for not assuming that Jesus actually pronounced a prayer aloud in performing the miracle (as Ewald thinks), is the silence of John, who would scarcely have omitted this detail from a narrative so minute as this. Joh 9:32 . Minor premiss; then in Joh 9:33 , conclusion, both in popular form.
] effect nothing is restricted by the connection to miraculous deeds such as the one here recorded.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
Ver. 30. And yet he hath opened mine eyes ] Which was a foretold sign of the Messiah, Isa 35:4-5 , and an office whereto Paul was sent of God, Act 26:18 . And surely if God set such a seal to a man’s ministry, as to make him instrumental to the conversion of others, it is a sweet and singular confirmation, Jer 23:22 ; 1Co 9:2-3 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
30. ] . is well expressed in E. V., Why herein is &c. Cf. Klotz, p. 242: “ respicit ad ea qu alter antea dixerat, et continet cum affirmatione conclusionem, qu ex rebus ita comparatis facienda sit.”
, you, whose business it is to know such things.
Fuente: Henry Alford’s Greek Testament
Joh 9:30 . This, in the face of the miracle, seems to the man a surprising statement: , “why, herein is that which is marvellous”. is the true reading. For the use of in rejoinders see Winer, p. 559, and Klotz, p. 242. It seems to imply an entire repudiation of what has just been said: “You utter an absurdity, for ” The marvel was that they should hesitate about the origin of one who had such power as was manifest in the cure wrought on him.
Fuente: The Expositors Greek Testament by Robertson
herein = in (Greek. en. App-104.) this.
marvellous = wonderful.
Fuente: Companion Bible Notes, Appendices and Graphics
30.] . is well expressed in E. V., Why herein is &c. Cf. Klotz, p. 242: respicit ad ea qu alter antea dixerat, et continet cum affirmatione conclusionem, qu ex rebus ita comparatis facienda sit.
, you, whose business it is to know such things.
Fuente: The Greek Testament
Joh 9:30. [why herein], for in this) So , for in this, ch. Joh 4:37 [And herein is that saying true.-Engl. Vers.] , such being the case [videlicet], at times adds a graceful effect to a reply.-, a marvellous thing) Answering to we know not, Joh 9:29. To be ignorant and to wonder, are closely allied.-, whence) namely, from God: Joh 9:33, If a man were not of God he could do nothing: Joh 9:16, This man is not of God.[262]
[262] The mans words, Joh 9:33, are opposed to these words of theirs, Joh 9:16.-E. and T.
Fuente: Gnomon of the New Testament
Joh 9:30
Joh 9:30
The man answered and said unto them, Why, herein is the marvel, that ye know not whence he is, and yet he opened mine eyes.-How singular that a man able to open the eyes of the blind in the name of God should be unknown to the defenders of the faith of God! [He declares it a “marvelous thing” that these Jewish defenders of the scriptures did not know after this wonderful miracle that the one performing it was from God. He had a better knowledge of the scriptures than they.]
Fuente: Old and New Testaments Restoration Commentary
herein: Joh 3:10, Joh 12:37, Isa 29:14, Mar 6:6
and yet: Psa 119:18, Isa 29:18, Isa 35:5, Mat 11:5, Luk 7:22, 2Co 4:6
Reciprocal: 1Sa 25:11 – whom Pro 23:9 – he Mat 21:27 – We cannot tell Joh 3:2 – for Joh 5:15 – which Joh 5:36 – the works Joh 8:14 – but Joh 9:16 – This man Joh 9:25 – one Joh 19:9 – Whence Gal 1:6 – marvel
Fuente: The Treasury of Scripture Knowledge
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The man thought it was strange they did not know from where or whom Jesus had come. He thought they ought to have known the kind of source that produced him, judging by the works he was doing. It is a law of cause and effect that is recognized by everybody, that a tree is known by its fruit. Here is a man who has given sight to a man born blind, a feat equal in principle to a creative act, and the Jews pretended not to have any evidence by which they could figure out the background of his operations and general work among mankind.
Fuente: Combined Bible Commentary
Joh 9:30-33. The man answered, and said unto them, why, herein is the marvellous thing, that ye know not from whence he is, and yet he opened mine eyes. We know that God heareth not sinners; but if any man be a worshipper of God, and do his will, him he heareth. Since the world began was it not heard that any one opened the eyes of a man that was born blind. If this man were not from God, he could do nothing. Herein lies the very marvel,that even ye, (1) knowing that no man ever receives power to do any miracle unless he be a worshipper of God and one that does His will; and (2) having proof that this man has done a miracleyes, and such a miracle as has never before been wroughtwill not see the conclusion that must follow, viz., that this man does the will of God,that he is no sinner, but comes from God (see the note on Joh 9:16). The man has assumed the office of a teacher, and has so taught that they have no counter argument to offer; the wise are taken in their own craftiness (Job 5:13).
Fuente: A Popular Commentary on the New Testament
In these verses the blind man proceeds to vindicate our blessed Saviour, who had cured him of his blindness, from the exceptions of the Pharisees, and endeavours, by solid arguments to convince them, that his cure (being born blind) was truly miraculous; and consequently proved Christ to be of God.
1. The man admires that Christ having wrought such a miracle upon him, they should be ignorant of his authority, This is marvellous, that ye know not from whence he is, and yet he hath opened mine eyes. He lays down a general proposition, that no deceiver or false teacher is heard of God, or enabled by him to work such miracles as these, but only such faithful servants as do his will, as thus extraordinarily assisted by him. We know that God heareth not sinners; that is, such as love and delight in sin, such as are in a state of sin, and go on in a course of sin, God will not hear such, or answer the prayers of such. Indeed God sometimes hears a sinner’s prayer in wrath, and refuses to hear a saint’s prayer in mercy: but he never denies a saint’s prayer in wrath, or hears a saint’s prayer in mercy. The proposition laid down is an eternal truth: God heareth not sinners; that is, so long as they purpose to continue sinners, and go on in a course of sin, and remain bold and presumptuous sinners.
Learn thence, That none that live in a course of sin, can reasonably expect that God should hear them, and give in an answer of prayer to them. God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth: that is, if a man feareth God, and worketh righteousness, him the Lord accepteth, heareth, and answereth.
Learn hence, 1. That such as would be heard of God, and accepted with him, must be devout worshippers of him.
2. That it is not enough to prove men religious and acceptable with God, that they are devout worshippers of him, unless they walk in obedience to him, and do his will. If any man be a worshipper of God, and doth his will, him he heareth.
Observe, 3. How the blind man goes on to prove, that Christ had a special authority from God, and an extraordinary presence of God with him in what he did, because he had done such a work as was never done by Moses, or by any of the prophets, or by any person whatsoever, since the creation of the world.
From whence he wisely and well infers, that Christ was a person authorized by and sent of God.
Learn hence, 1. That Christ having done that which was never done before (namely, to give sight to one that was born blind) was an evidence of his omnipotency.
2. That this act of omnipotency proved him to be God. Whatever miracles the prophets wrought, they wrought them by Christ’s power, but Christ wrought this and all other miracles by his own power.
Observe lastly, How this blind man, though unlearned,judges more rightly of divine things, than the whole learned council of the sanhedrin.
When we learn, That we are not always to be led by the authority of councils, popes, or bishops; and that it is not absurd for laymen sometimes to vary from their opinions. These overseers being sometimes guilty of great oversights. Dr. Whitby.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 9:30-34. The man answered Utterly illiterate as he was: and with what strength and clearness of reason! So had God opened the eyes of his understanding, as well as his bodily eyes! Why, herein is a marvellous thing, that ye The teachers and guides of the people; know not whence he is From whence he comes, and who hath sent him; and yet he hath opened mine eyes Hath wrought a miracle, the like of which was never heard of before. Surely a man who could do such a thing must be from heaven, must be sent of God. It was esteemed by the Jews a peculiar sign of the Messiah, that he should open the eyes of the blind, that is, of those born blind; a miracle never known to be wrought by Moses or any of the prophets. Now we know Even we of the populace know; God heareth not sinners Impenitent sinners who continue in sin, so as to answer their prayers in this manner, and assist them to perform such astonishing miracles; which, without his assistance, and that communicated in a very extraordinary degree, could not possibly have been performed. But if any man be a worshipper of God, and do his will If any man truly worship and serve him; him he heareth Answereth his prayers, and that sometimes, probably, in a singular sense. Since the world began, &c. That is, from the beginning of the world; it was never heard, that any man Who was not a worshipper of God, and a doer of his will, that is, any sinner, any impostor; opened the eyes of one that was born blind. If this man were not of God Were not sent of God; if he were not a prophet and messenger of God; he could do nothing Thus the beggar, though illiterate, answered that great body of learned men with such strength of reason, that they had not a word to reply. However, the evidence of his arguments had no other effect but to put them into a passion; insomuch that they railed at him, saying, Thou wast altogether born in sins, and dost thou teach us Thou wicked, illiterate, impudent fellow, whose understanding continues still as blind as thy body was, and who wast born under the heaviest punishment of sin, dost thou pretend to instruct us in a matter of this kind? Us, who are the guides of the people, and eminent for our skill in the law? The reproach, Thou wast altogether born in sins, proceeded from the same general principle from which the question of the disciples arose, (Joh 9:2,) Who did sin, this man or his parents? They inferred from his being born blind, that he was in some peculiar way born in sins. And they cast him out That is, passed the sentence of excommunication upon him, which was the highest punishment in their power to inflict. From this account we learn, that a plain man, void of the advantages of learning and education, but who has an upright disposition, is in a fairer way to understand the truth, than a whole council of learned doctors, who are under the power of prejudice, and of an earthly mind, lovers of wealth, honour, and pleasure, rather than lovers of God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 30
That ye know; not profess or pretend not to know.
Fuente: Abbott’s Illustrated New Testament
The healed man not only possessed a sense of humor but also common sense. It seemed remarkable to him that the Pharisees could not see that Jesus had come from God. Their unbelief in view of the evidence was incredible to him. The proof that Jesus had come from God was His ability to perform such a powerful and constructive miracle as giving sight to the blind. A fundamental biblical revelation is that God responds positively to the godly, but He does not hear (in the sense of granting the requests of) those who sin (Job 27:9; Job 35:13; Psa 34:15-16; Psa 66:18; Psa 145:19; Pro 15:29; Pro 28:9; Isa 1:15). Obviously not all miracle-workers had come from God (cf. Exo 7:22; Exo 8:7), but these had been exceptions to the rule. The former blind man showed considerable spiritual insight.
"It is always risky to identify spiritual power with divine power. But such theological niceties do not trouble the healed man. His spiritual instincts are good, even if his theological argumentation is not entirely convincing." [Note: Carson, The Gospel . . ., p. 375.]