Joh 9:6-7 | Barnes | STEP | Verse 6. And made clay , &c. Two reasons may be assigned for making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the Sabbath. They regarded the Sabbath so strictly that they considered the preparation and use of medicines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keeping the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the Sabbath was contrary to the intention of God, and that his disciples were not bound by their notions of the sacredness of that day. Another reason may have been that it was common for prophets to use some symbolical or expressive action in working miracles. Thus Elisha commanded his staff to be laid on the face of the child that he was about to restore to life, . . In such instances the prophet showed that the miracle was wrought by power communicated through him ; so, in this case, Jesus by this act showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without such an act, could he have seen him-- that Jesus had power to give sight to the blind. (c) "he spat on the ground" (1) "anointed", or "spread the clay upon the eyes of the blind man"

John 9:6-7

Verse 6. And made clay, &c. Two reasons may be assigned for making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the Sabbath. They regarded the Sabbath so strictly that they considered the preparation and use of medicines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keeping the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the Sabbath was contrary to the intention of God, and that his disciples were not bound by their notions of the sacredness of that day. Another reason may have been that it was common for prophets to use some symbolical or expressive action in working miracles. Thus Elisha commanded his staff to be laid on the face of the child that he was about to restore to life, 2Kgs 4:29. Isa 8:18. In such instances the prophet showed that the miracle was wrought by power communicated through him; so, in this case, Jesus by this act showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without such an act, could he have seen him-- that Jesus had power to give sight to the blind.

(c) "he spat on the ground" Mk 8:23 (1) "anointed", or "spread the clay upon the eyes of the blind man" Verse 7. Wash in the pool. In the fountain.

Of Siloam. Lk 13:4.

By interpretation, Sent. From the Hebrew verb to send--perhaps because it was regarded as a blessing sent or given by God. Why Jesus sent him to wash there is not known. It is clear that the waters had no efficacy themselves to open the eyes of a blind man, but it is probable that he directed him to go there to test his obedience, and to see whether he was disposed to obey him in a case where he could not see the reason of it. An instance somewhat similar occurs in the case of Naaman, the Syrian leper, 2Kgs 5:10. The proud Syrian despised the direction; the humble blind man obeyed and was healed. This case shows us that we should obey the commands of God, however unmeaning or mysterious they may appear. God has always a reason for all that he directs us to do, and our faith and willingness to obey him are often tried when we can see little of the reason of his requirements. In the first edition of these Notes it was remarked that the word "Siloam" is from the same verb as Shiloh in Gen 49:10. "The sceptre shall not depart from Judah--until Shiloh (that is, the Sent of God; the Messiah) come," and that John in this remark probably had reference to this prophecy. This was incorrect; and there is no evidence that John in this passage had reference to that prophecy, or that this fountain was emblematic of the Messiah. The original words Siloam and Shiloh are from different roots and mean different things. The former, Siloam (^greek^), is derived from ^greek^ (to send); the latter, Shiloh (^greek^), means rest or quiet, and was given to the Messiah, probably, because he would bring rest--that is, he would be the "prince of peace." Comp. Isa 9:6.

(d) "pool of Siloam" Neh 3:15 (e) "He went his way" 2Kgs 5:14