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?

Verse 30. - The man answered and said to them, Why herein is the marvelous thing. Lange translates, "With respect to this man, this is marvelous, to wit." The R.T. has accurately given the force of the γὰρ, the combination of γε and ἄρα, by the rendering "why?" The "herein" is the ignorance which the Jews now profess of the Divine call and mission of the Healer. Their confusion, their obscurity, their vacillation, on such a patent fact is the marvel of marvels, almost more wonderful than the cure of his blindness. That ye know not whence he is, and (yet) he opened my eyes (καί not infrequently has the three of "and yet" - simple juxtaposition conveying a strong contrast; see John 8:55; John 6:70; John 7:4). The man rises into holy and eloquent wrath. Their entire history, their principles of judging of a prophetic call, the whole modus of Divine revelation, ought to have shown that one whose simple will stood in such vivid juxtaposition with work which none but Almighty God could do, ought to have enlightened them. "The blind man, finding he was argued with, grew bolder, and began to argue in turn; if he had not studied theology (say rabbinical casuistry and Mishnaic accretions to the Divine Law), he at least knew his catechism" (Godet).

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, Isaiah 35:4.

30. The man answered, Herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes—He had no need to say another word; but waxing bolder in defense of his Benefactor, and his views brightening by the very courage which it demanded, he puts it to them how they could pretend inability to tell whether one who opened the eyes of a man born blind was "of God" or "a sinner"—from above or from beneath—and proceeds to argue the case with remarkable power. So irresistible was his argument that their rage burst forth in a speech of intense Pharisaism, "Thou wast altogether born in sins, and dost thou teach us?"—thou, a base-born, uneducated, impudent youth, teach us, the trained, constituted, recognized guides of the people in the things of God! Out upon thee!

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