Verse
Context
Sermons
George Jeffreys
Favell Lee MortimerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Siloam - Called also Shiloah, Silos, or Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller's fountain, which is mentioned in Jos 15:7; Jos 18:16; in Sa2 17:17; and in Kg1 1:9. Its waters were collected in a great reservoir for the use of the city; and a stream from it supplied the pool of Bethesda. By interpretation, Sent - From the Hebrew שלח shalach, he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to Gen 49:10; that this fountain was a type of Shiloh, the Christ, the Sent of God; and that it was to direct the man's mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Lightfoot says that the spring of Siloam discharged itself by a double stream into a twofold pool - the upper was called שילוח shiloach - the lower שלח shelach; the one signifying απεϚαλμενος, sent, the latter, κωδιων fleeces; and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isa 7:23; Isa 22:9.
Jamieson-Fausset-Brown Bible Commentary
Go, wash in the pool of Siloam, . . . Sent, &c.--(See Kg2 5:10, Kg2 5:14). As the prescribed action was purely symbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case bearing testimony to him who was sent to do what it only symbolized. (See Isa 8:6, where this same pool is used figuratively to denote "the streams that make glad the city of God," and which, humble though they be, betoken a present God of Israel.)
John Gill Bible Commentary
And said unto him, go wash in the Pool of Siloam,.... A fountain of this name is called Siloah, Isa 8:6, and according to the Jewish writers, sometimes Gihon (e); and this, they say (f), was without Jerusalem, though near unto it: hither the Jews went at the feast of tabernacles (g), and drew water with great rejoicing, and brought it, and poured it on the altar; the waters thereof also the priests drank for digestion, when they had eaten too much flesh (h); and this was likewise made use of to wash in, in case of uncleanness. It is said (i) of Benaiah, one of David's worthies, that "one day he set his foot upon a dead toad, and he went down to Siloah, and broke the pieces of hail, (or ice congealed together,) and dipped himself.'' This fountain was to the south west of Jerusalem; and was, as Josephus says, sweet and large (k); and from it were two watercourses, upper and lower, Ch2 32:30, which ran into two pools; the one was called the Pool of Siloam, which may be the same that Josephus (l) calls the Pool of Solomon, and is here meant, and which was situated on the south of the wall of Sion, towards the east; and the other was called the Pool of Shelah, and which, in Neh 3:15, is called in our translation, and in some others, the Pool of Siloah. Now both the fountain, and the pool, were without the city; and yet we read of a Siloah in the midst of the city (m). This blind man was sent, not to wash himself all over, but only his face or eyes; and so the Arabic and Persic versions read, "wash thy face"; the clay from it: this may be emblematical of the grace of the Spirit, sometimes signified by water and washing, which accompanying the word, makes it effectual to the salvation of souls: which is by interpretation sent. This interpretation of the word Siloam does not determine which of the pools is meant, the upper or lower, "Siloah" or "Shelah", since they both come from the word which signifies to "send"; but by the flexion of the word, the upper pool "Siloah" seems plainly intended, which was not so forenamed, as Nonus suggests, from the sending this man thither, but rather from the sending forth its waters, which flowed softly and gently for the supply of the city of Jerusalem, Some think Christ gave this interpretation of it with a view to himself, as the sent of God, the true Messiah: but the words seem not to be the words of Christ, but of the evangelist, who interprets this word; wherefore they are left out in the Syriac and Persic versions, where such an interpretation was needless. He went his way therefore and washed, and came seeing: he did as he was commanded; he was obedient to the directions and orders of Christ, though they seemed so unlikely to answer the end; and yet that was brought about through the divine power of Christ, which appeared the more in making use of such unlikely means. (e) Targum, Jarchi, Kimchi, & Solomon ben Melech in 1 Kings i. 39. (f) Jarchi & Bartenora in Misn. Succa, c. 4. sect. 9. (g) Misn. Succa, c. 4. sect. 9. (h) Abot R. Nathan, c. 35. fol. 8. 3. (i) Targum in 1 Chron. xi. 22. (k) De Bello Jud. l. 5. c. 4. sect. 1. (l) Ib. l. 6. c. 6. vel. l. 5. c. 4. sect. 1. (m) T. Hieros. Chagigah, fol. 76. 1.
Tyndale Open Study Notes
9:7 Siloam, a pool at the south end of the city of Jerusalem, was the source of water for the ceremonies at the Festival of Shelters. • Siloam means “sent”: This phrase contained a double meaning: Jesus, who has been sent by God (4:34; 5:23, 37; 7:28; 8:26; 12:44; 14:24), told the blind man to wash in the pool called “sent.”
Jesus Heals the Man Born Blind
6When Jesus had said this, He spit on the ground, made some mud, and applied it to the man’s eyes.7Then He told him, “Go, wash in the Pool of Siloam” (which means “Sent”). So the man went and washed, and came back seeing.
- Scripture
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Never a Man Spake Like This Man
By George Jeffreys1.6K03:12JesusMAT 7:28MAT 13:3MAT 15:30MAT 18:12MRK 7:35MRK 7:37LUK 15:11JHN 3:3JHN 4:14JHN 9:7JHN 11:43JHN 20:17JHN 20:19ACT 4:12EPH 2:8The video is a sermon transcript about the preaching of Jesus and the power of his words. It highlights the miracles performed by Jesus, such as healing the blind, lame, deaf, and dumb, and even raising the dead. Jesus used various illustrations, such as the wheat in the field, the birds of the air, the prodigal son, and the lost sheep, to convey his message to his followers. The main purpose of Jesus' coming into the world was to bring salvation to mankind, which he described in different ways, including as a gift, a well of living water, and a new birth. The sermon emphasizes the inability of humans to save themselves and the power of Jesus' words, which were confirmed by signs and wonders.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
Gospel of John (Study 19 of 24, Chap 9 Start)
By G.W. North12158:06Christian LifePSA 119:99JHN 9:1JHN 9:7JHN 9:14JHN 11:1In this sermon, the preacher emphasizes the importance of truly understanding and meditating on the word of God. He encourages listeners to not simply read their daily portion of scripture, but to deeply engage with it and allow it to regenerate their minds. The preacher highlights the love of God for the world and the significance of Jesus as the embodiment of that love. He also emphasizes the need to align one's life and actions with the teachings of scripture, rather than wasting time on pursuits that do not align with God's will. The sermon concludes with a reminder to recognize the power and presence of God in our lives and to strive to have an "I am" mindset.
Mark 10:46 to End. Blind Bartimaeus.
By Favell Lee Mortimer0MAT 20:34MRK 9:27MRK 10:52LUK 18:1JHN 9:7Favell Lee Mortimer preaches about the compassionate nature of Jesus towards the poor and afflicted, highlighting how the Prince of peace often showed tenderness to those overlooked by society, like beggars and outcasts. Through the stories of Bartimaeus and the blind man in John 9, she emphasizes the importance of persevering in prayer and faith, even when faced with discouragement and silence. Jesus, in his mercy, not only restored physical sight but also offered spiritual healing and eternal blessedness to those who earnestly sought him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Siloam - Called also Shiloah, Silos, or Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller's fountain, which is mentioned in Jos 15:7; Jos 18:16; in Sa2 17:17; and in Kg1 1:9. Its waters were collected in a great reservoir for the use of the city; and a stream from it supplied the pool of Bethesda. By interpretation, Sent - From the Hebrew שלח shalach, he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to Gen 49:10; that this fountain was a type of Shiloh, the Christ, the Sent of God; and that it was to direct the man's mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Lightfoot says that the spring of Siloam discharged itself by a double stream into a twofold pool - the upper was called שילוח shiloach - the lower שלח shelach; the one signifying απεϚαλμενος, sent, the latter, κωδιων fleeces; and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isa 7:23; Isa 22:9.
Jamieson-Fausset-Brown Bible Commentary
Go, wash in the pool of Siloam, . . . Sent, &c.--(See Kg2 5:10, Kg2 5:14). As the prescribed action was purely symbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case bearing testimony to him who was sent to do what it only symbolized. (See Isa 8:6, where this same pool is used figuratively to denote "the streams that make glad the city of God," and which, humble though they be, betoken a present God of Israel.)
John Gill Bible Commentary
And said unto him, go wash in the Pool of Siloam,.... A fountain of this name is called Siloah, Isa 8:6, and according to the Jewish writers, sometimes Gihon (e); and this, they say (f), was without Jerusalem, though near unto it: hither the Jews went at the feast of tabernacles (g), and drew water with great rejoicing, and brought it, and poured it on the altar; the waters thereof also the priests drank for digestion, when they had eaten too much flesh (h); and this was likewise made use of to wash in, in case of uncleanness. It is said (i) of Benaiah, one of David's worthies, that "one day he set his foot upon a dead toad, and he went down to Siloah, and broke the pieces of hail, (or ice congealed together,) and dipped himself.'' This fountain was to the south west of Jerusalem; and was, as Josephus says, sweet and large (k); and from it were two watercourses, upper and lower, Ch2 32:30, which ran into two pools; the one was called the Pool of Siloam, which may be the same that Josephus (l) calls the Pool of Solomon, and is here meant, and which was situated on the south of the wall of Sion, towards the east; and the other was called the Pool of Shelah, and which, in Neh 3:15, is called in our translation, and in some others, the Pool of Siloah. Now both the fountain, and the pool, were without the city; and yet we read of a Siloah in the midst of the city (m). This blind man was sent, not to wash himself all over, but only his face or eyes; and so the Arabic and Persic versions read, "wash thy face"; the clay from it: this may be emblematical of the grace of the Spirit, sometimes signified by water and washing, which accompanying the word, makes it effectual to the salvation of souls: which is by interpretation sent. This interpretation of the word Siloam does not determine which of the pools is meant, the upper or lower, "Siloah" or "Shelah", since they both come from the word which signifies to "send"; but by the flexion of the word, the upper pool "Siloah" seems plainly intended, which was not so forenamed, as Nonus suggests, from the sending this man thither, but rather from the sending forth its waters, which flowed softly and gently for the supply of the city of Jerusalem, Some think Christ gave this interpretation of it with a view to himself, as the sent of God, the true Messiah: but the words seem not to be the words of Christ, but of the evangelist, who interprets this word; wherefore they are left out in the Syriac and Persic versions, where such an interpretation was needless. He went his way therefore and washed, and came seeing: he did as he was commanded; he was obedient to the directions and orders of Christ, though they seemed so unlikely to answer the end; and yet that was brought about through the divine power of Christ, which appeared the more in making use of such unlikely means. (e) Targum, Jarchi, Kimchi, & Solomon ben Melech in 1 Kings i. 39. (f) Jarchi & Bartenora in Misn. Succa, c. 4. sect. 9. (g) Misn. Succa, c. 4. sect. 9. (h) Abot R. Nathan, c. 35. fol. 8. 3. (i) Targum in 1 Chron. xi. 22. (k) De Bello Jud. l. 5. c. 4. sect. 1. (l) Ib. l. 6. c. 6. vel. l. 5. c. 4. sect. 1. (m) T. Hieros. Chagigah, fol. 76. 1.
Tyndale Open Study Notes
9:7 Siloam, a pool at the south end of the city of Jerusalem, was the source of water for the ceremonies at the Festival of Shelters. • Siloam means “sent”: This phrase contained a double meaning: Jesus, who has been sent by God (4:34; 5:23, 37; 7:28; 8:26; 12:44; 14:24), told the blind man to wash in the pool called “sent.”